Srimad-Bhagavatam 1977 Edition
by Srila Prabhupada

Table of Contents

Srimad-Bhagavatam 1977 Edition

Table of Contents

His Divine Grace

A.C. Bhaktivedanta Swami Prabhupāda

Founder-Ācārya of the International Society for Krishna Consciousness

Canto 1:"Creation"SB: Preface

SB Introduction

SB 1.1: Questions by the Sages

SB 1.2: Divinity and Divine Service

SB 1.3: Krsna Is the Source of All Incarnations

SB 1.4: The Appearance of Sri Narada

SB 1.5: Narada's Instructions on Srimad-Bhagavatam for Vyasadeva

SB 1.6: Conversation Between Narada and Vyasadeva

SB 1.7: The Son of Drona Punished

SB 1.8: Prayers by Queen Kunti and Pariksit Saved

SB 1.9: The Passing Away of Bhismadeva in the Presence of Lord Krsna

SB 1.10: Departure of Lord Krsna for Dvaraka

SB 1.11: Lord Krsna's Entrance into Dvaraka

SB 1.12: Birth of Emperor Pariksit

SB 1.13: Dhrtarastra Quits Home

SB 1.14: The Disappearance of Lord Krsna

SB 1.15: The Pandavas Retire Timely

SB 1.16: How Pariksit Received the Age of Kali

SB 1.17: Punishment and Reward of Kali

SB 1.18: Maharaja Pariksit Cursed by a Brahmana Boy

SB 1.19: The Appearance of Sukadeva Gosvami

Canto 2: "The Cosmic Manifestation"SB 2.1: The First Step in God Realization

SB 2.2: The Lord in the Heart

SB 2.3: Pure Devotional Service: The Change in Heart

SB 2.4: The Process of Creation

SB 2.5: The Cause of All Causes

SB 2.6: Purusa-sukta Confirmed

SB 2.7: Scheduled Incarnations with Specific Functions

SB 2.8: Questions by King Pariksit

SB 2.9: Answers by Citing the Lord's Version

SB 2.10: Bhagavatam Is the Answer to All Questions

Canto 3: "The Status Quo"SB 3.1: Questions by Vidura

SB 3.2: Remembrance of Lord Krsna

SB 3.3: The Lord's Pastimes Out of Vrndavana

SB 3.4: Vidura Approaches Maitreya

SB 3.5: Vidura's Talks with Maitreya

SB 3.6: Creation of the Universal Form

SB 3.7: Further Inquires by Vidura

SB 3.8: Manifestation of Brahma from Garbhodakasayi Visnu

SB 3.9: Brahma's Prayers for Creative Energy

SB 3.10: Divisions of the Creation

SB 3.11: Calculation of Time, from the Atom

SB 3.12: Creation of the Kumaras and Others

SB 3.13: The Appearance of Lord Varaha

SB 3.14: Pregnancy of Diti in the Evening

SB 3.15: Description of the Kingdom of God

SB 3.16: The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages

SB 3.17: Victory of Hiranyaksa Over All the Directions of the Universe

SB 3.18: The Battle Between Lord Boar and the Demon Hiranyaksa

SB 3.19: The Killing of the Demon Hiranyaksa

SB 3.20: Conversation Between Maitreya and Vidura

SB 3.21: Conversation Between Manu and Kardama

SB 3.22: The Marriage of Kardama Muni and Devahuti

SB 3.23: Devahuti's Lamentation

SB 3.24: The Renunciation of Kardama Muni

SB 3.25: The Glories of Devotional Service

SB 3.26: Fundamental Principles of Material Nature

SB 3.27: Understanding Material Nature

SB 3.28: Kapila's Instructions on the Execution of Devotional Service

SB 3.29: Explanation of Devotional Service by Lord Kapila

SB 3.30: Description by Lord Kapila of Adverse Fruitive Activities

SB 3.31: Lord Kapila's Instructions on the Movements of the Living Entities

SB 3.32: Entanglement in Fruitive Activities

SB 3.33: Activities of Kapila

Canto 4: "The Creation of the Fourth Order"SB 4.1: Genealogical Table of the Daughters of Manu

SB 4.2: Daksa Curses Lord Siva

SB 4.3: Talks Between Lord Siva and Sati

SB 4.4: Sati Quits Her Body

SB 4.5: Frustration of the Sacrifice of Daksa

SB 4.6: Brahma Satisfies Lord Siva

SB 4.7: The Sacrifice Performed by Daksa

SB 4.8: Dhruva Maharaja Leaves Home for the Forest

SB 4.9: Dhruva Maharaja Returns Home

SB 4.10: Dhruva Maharaja's Fight With the Yaksas

SB 4.11: Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting

SB 4.12: Dhruva Maharaja Goes Back to Godhead

SB 4.13: Description of the Descendants of Dhruva Maharaja

SB 4.14: The Story of King Vena

SB 4.15: King Prthu's Appearance and Coronation

SB 4.16: Praise of King Prthu by the Professional Reciters

SB 4.17: Maharaja Prthu Becomes Angry at the Earth

SB 4.18: Prthu Maharaja Milks the Earth Planet

SB 4.19: King Prthu's One Hundred Horse Sacrifices

SB 4.20: Lord Visnu's Appearance in the Sacrificial Arena of Maharaja Prthu

SB 4.21: Instructions by Maharaja Prthu

SB 4.22: Prthu Maharaja's Meeting with the Four Kumaras

SB 4.23: Maharaja Prthu's Going Back Home

SB 4.24: Chanting the Song Sung by Lord Siva

SB 4.25: The Descriptions of the Characteristics of King Puranjana

SB 4.26: King Puranjana Goes to the Forest to Hunt, and His Queen Becomes Angry

SB 4.27: Attack by Candavega on the City of King Puranjana: the Character of Kalakanya

SB 4.28: Puranjana Becomes a Woman in the Next Life

SB 4.29: Talks Between Narada and King Pracinabarhi

SB 4.30: The Activities of the Pracetas

SB 4.31: Narada Instructs the Pracetas

Canto 5: "The Creative Impetus"SB 5.1: The Activities of Maharaja Priyavrata

SB 5.2: The Activities of Maharaja Agnidhra

SB 5.3: Rsabhadeva's Appearance in the Womb of Merudevi, the Wife of King Nabhi

SB 5.4: The Characteristics of Rsabhadeva, the Supreme Personality of Godhead

SB 5.5: Lord Rsabhadeva's Teachings to His Sons

SB 5.6: The Activities of Lord Rsabhadeva

SB 5.7: The Activities of King Bharata

SB 5.8: A Description of the Character of Bharata Maharaja

SB 5.9: The Supreme Character of Jada Bharata

SB 5.10: The Discussion Between Jada Bharata and Maharaja Rahugana

SB 5.11: Jada Bharata Instructs King Rahugana

SB 5.12: Conversation Between Maharaja Rahugana and Jada Bharata

SB 5.13: Further Talks Between King Rahugana and Jada Bharata

SB 5.14: The Material World as the Great Forest of Enjoyment

SB 5.15: The Glories of the Descendants of King Priyavrata

SB 5.16: A Description of Jambudvipa

SB 5.17: The Descent of the River Ganges

SB 5.18: The Prayers Offered to the Lord by the Residents of Jambudvipa

SB 5.19: A Description of the Island of Jambudvipa

SB 5.20: Studying the Structure of the Universe

SB 5.21: The Movements of the Sun

SB 5.22: The Orbits of the Planets

SB 5.23: The Sisumara Planetary Systems

SB 5.24: The Subterranean Heavenly Planets

SB 5.25: The Glories of Lord Ananta

SB 5.26: A Description of the Hellish Planets

Canto 6: "Prescribed Duties for Mankind"SB 6.1: The History of the Life of Ajamila

SB 6.2: Ajamila Delivered by the Visnudutas

SB 6.3: Yamaraja Instructs His Messengers

SB 6.4: The Hamsa-guhya Prayers

SB 6.5: Narada Muni Cursed by Prajapati Daksa

SB 6.6: The Progeny of the Daughters of Daksa

SB 6.7: Indra Offends His Spiritual Master, Brhaspati.

SB 6.8: The Narayana-kavaca Shield

SB 6.9: Appearance of the Demon Vrtrasura

SB 6.10: The Battle Between the Demigods and Vrtrasura

SB 6.11: The Transcendental Qualities of Vrtrasura

SB 6.12: Vrtrasura's Glorious Death

SB 6.13: King Indra Afflicted by Sinful Reaction

SB 6.14: King Citraketu's Lamentation

SB 6.15: The Saints Narada and Angira Instruct King Citraketu

SB 6.16: King Citraketu Meets the Supreme Lord

SB 6.17: Mother Parvati Curses Citraketu

SB 6.18: Diti Vows to Kill King Indra

SB 6.19: Performing the Pumsavana Ritualistic Ceremony

Canto 7: "The Science of God"SB 7.1: The Supreme Lord Is Equal to Everyone

SB 7.2: Hiranyakasipu, King of the Demons

SB 7.3: Hiranyakasipu's Plan to Become Immortal

SB 7.4: Hiranyakasipu Terrorizes the Universe

SB 7.5: Prahlada Maharaja, the Saintly Son of Hiranyakasipu

SB 7.6: Prahlada Instructs His Demoniac Schoolmates

SB 7.7: What Prahlada Learned in the Womb

SB 7.8: Lord Nrsimhadeva Slays the King of the Demons

SB 7.9: Prahlada Pacifies Lord Nrsimhadeva with Prayers

SB 7.10: Prahlada, the Best Among Exalted Devotees

SB 7.11: The Perfect Society: Four Social Classes

SB 7.12: The Perfect Society: Four Spiritual Classes

SB 7.13: The Behavior of a Perfect Person

SB 7.14: Ideal Family Life

SB 7.15: Instructions for Civilized Human Beings

Canto 8: "Withdrawal of the Cosmic Creations"SB 8.1: The Manus, Administrators of the Universe

SB 8.2: The Elephant Gajendra's Crisis

SB 8.3: Gajendra's Prayers of Surrender

SB 8.4: Gajendra Returns to the Spiritual World

SB 8.5: The Demigods Appeal to the Lord for Protection

SB 8.6: The Demigods and Demons Declare a Truce

SB 8.7: Lord Siva Saves the Universe by Drinking Poison

SB 8.8: The Churning of the Milk Ocean

SB 8.9: The Lord Incarnates as Mohini-Murti

SB 8.10: The Battle Between the Demigods and the Demons

SB 8.11: King Indra Annihilates the Demons

SB 8.12: The Mohini-murti Incarnation Bewilders Lord Siva

SB 8.13: Description of Future Manus

SB 8.14: The System of Universal Management

SB 8.15: Bali Maharaja Conquers the Heavenly Planets

SB 8.16: Executing the Payo-vrata Process of Worship

SB 8.17: The Supreme Lord Agrees to Become Aditi's Son

SB 8.18: Lord Vamanadeva, the Dwarf Incarnation

SB 8.19: Lord Vamanadeva Begs Charity from Bali Maharaja

SB 8.20: Bali Maharaja Surrenders the Universe

SB 8.21: Bali Maharaja Arrested by the Lord

SB 8.22: Bali Maharaja Surrenders His Life

SB 8.23: The Demigods Regain the Heavenly Planets

SB 8.24: Matsya, the Lord's Fish Incarnation

Canto 9: "Liberation"SB 9.1: King Sudyumna Becomes a Woman

SB 9.2: The Dynasties of the Sons of Manu

SB 9.3: The Marriage of Sukanya and Cyavana Muni

SB 9.4: Ambarisa Maharaja Offended by Durvasa Muni

SB 9.5: Durvasa Muni's Life Spared

SB 9.6: The Downfall of Saubhari Muni

SB 9.7: The Descendants of King Mandhata

SB 9.8: The Sons of Sagara Meet Lord Kapiladeva

SB 9.9: The Dynasty of Amsuman

SB 9.10: The Pastimes of the Supreme Lord, Ramacandra

SB 9.11: Lord Ramacandra Rules the World

SB 9.12: The Dynasty of Kusa, the Son of Lord Ramacandra

SB 9.13: The Dynasty of Maharaja Nimi

SB 9.14: King Pururava Enchanted by Urvasi

SB 9.15: Parasurama, the Lord's Warrior Incarnation

SB 9.16: Lord Parasurama Destroys the World's Ruling Class

SB 9.17: The Dynasties of the Sons of Pururava

SB 9.18: King Yayati Regains His Youth

SB 9.19: King Yayati Achieves Liberation

SB 9.20: The Dynasty of Puru

SB 9.21: The Dynasty of Bharata;

SB 9.22: The Descendants of Ajamidha

SB 9.23: The Dynasties of the Sons of Yayati

SB 9.24: Krsna the Supreme Personality of Godhead

Canto 10: "The Summum Bonum"SB 10 Summary

SB 10.1: The Advent of Lord Krsna: Introduction

SB 10.2: Prayers by the Demigods for Lord Krsna in the Womb

SB 10.3: The Birth of Lord Krsna

SB 10.4: The Atrocities of King Kamsa

SB 10.5: The Meeting of Nanda Maharaja and Vasudeva

SB 10.6: The Killing of the Demon Putana

SB 10.7: The Killing of the Demon Trnavarta

SB 10.8: Lord Krsna Shows the Universal Form Within His Mouth

SB 10.9: Mother Yasoda Binds Lord Lord Krsna

SB 10.10: Deliverance of the Yamala-arjuna Trees

SB 10.11: The Childhood Pastimes of Krsna

SB 10.12: The Killing of the Demon Aghasura

SB 10.13: The Stealing of the Boys and Calves by Brahma

Preface

We must know the present need of human society. And what is that need? Human society is no longer bounded by geographical limits to particular countries or communities. Human society is broader than in the Middle Ages, and the world tendency is toward one state or one human society. The ideals of spiritual communism, according to Śrīmad-Bhāgavatam, are based more or less on the oneness of the entire human society, nay, of the entire energy of living beings. The need is felt by great thinkers to make this a successful ideology. Śrīmad-Bhāgavatam will fill this need in human society. It begins, therefore, with the aphorism of Vedānta philosophy janmādy asya yataḥ [SB 1.1.1] to establish the ideal of a common cause.

Human society, at the present moment, is not in the darkness of oblivion. It has made rapid progress in the field of material comforts, education and economic development throughout the entire world. But there is a pinprick somewhere in the social body at large, and therefore there are large-scale quarrels, even over less important issues. There is need of a clue as to how humanity can become one in peace, friendship and prosperity with a common cause. Śrīmad-Bhāgavatam will fill this need, for it is a cultural presentation for the re-spiritualization of the entire human society.

Śrīmad-Bhāgavatam should be introduced also in the schools and colleges, for it is recommended by the great student-devotee Prahlāda Mahārāja in order to change the demoniac face of society.

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

(SB 7.6.1)

Disparity in human society is due to lack of principles in a godless civilization. There is God, or the Almighty One, from whom everything emanates, by whom everything is maintained and in whom everything is merged to rest. Material science has tried to find the ultimate source of creation very insufficiently, but it is a fact that there is one ultimate source of everything that be. This ultimate source is explained rationally and authoritatively in the beautiful Bhāgavatam, or Śrīmad-Bhāgavatam.

Śrīmad-Bhāgavatam is the transcendental science not only for knowing the ultimate source of everything but also for knowing our relation with Him and our duty toward perfection of the human society on the basis of this perfect knowledge. It is powerful reading matter in the Sanskrit language, and it is now rendered into English elaborately so that simply by a careful reading one will know God perfectly well, so much so that the reader will be sufficiently educated to defend himself from the onslaught of atheists. Over and above this, the reader will be able to convert others to accepting God as a concrete principle.

Śrīmad-Bhāgavatam begins with the definition of the ultimate source. It is a bona fide commentary on the Vedānta-sūtra by the same author, Śrīla Vyāsadeva, and gradually it develops into nine cantos up to the highest state of God realization. The only qualification one needs to study this great book of transcendental knowledge is to proceed step by step cautiously and not jump forward haphazardly like with an ordinary book. It should be gone through chapter by chapter, one after another. The reading matter is so arranged with its original Sanskrit text, its English transliteration, synonyms, translation and purports so that one is sure to become a God-realized soul at the end of finishing the first nine cantos.

The Tenth Canto is distinct from the first nine cantos because it deals directly with the transcendental activities of the Personality of Godhead Śrī Kṛṣṇa. One will be unable to capture the effects of the Tenth Canto without going through the first nine cantos. The book is complete in twelve cantos, each independent, but it is good for all to read them in small installments one after another.

I must admit my frailties in presenting Śrīmad-Bhāgavatam, but still I am hopeful of its good reception by the thinkers and leaders of society on the strength of the following statement of Śrīmad-Bhāgavatam (1.5.11):

tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo 'ṅkitāni yac

chṛṇvanti gāyanti gṛṇanti sādhavaḥ

"On the other hand, that literature which is full with descriptions of the transcendental glories of the name, fame, form and pastimes of the unlimited Supreme Lord is a transcendental creation meant to bring about a revolution in the impious life of a misdirected civilization. Such transcendental literatures, even though irregularly composed, are heard, sung and accepted by purified men who are thoroughly honest."

Oṁ tat sat

A.C. Bhaktivedanta Swami

Dated at Delhi

December 15, 1962

Introduction

The conception of God and the conception of Absolute Truth are not on the same level. The Śrīmad-Bhāgavatam hits on the target of the Absolute Truth. The conception of God indicates the controller, whereas the conception of the Absolute Truth indicates the summum bonum or the ultimate source of all energies. There is no difference of opinion about the personal feature of God as the controller because a controller cannot be impersonal. Of course modern government, especially democratic government, is impersonal to some extent, but ultimately the chief executive head is a person, and the impersonal feature of government is subordinate to the personal feature. So without a doubt whenever we refer to control over others we must admit the existence of a personal feature. Because there are different controllers for different managerial positions, there may be many small gods. According to the Bhagavad-gītā any controller who has some specific extraordinary power is called a vibhūtimat sattva, or controller empowered by the Lord. There are many vibhūtimat sattvas, controllers or gods with various specific powers, but the Absolute Truth is one without a second. This Śrīmad-Bhāgavatam designates the Absolute Truth or the summum bonum as the paraṁ satyam.

The author of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva, first offers his respectful obeisances unto the paraṁ satyam (Absolute Truth), and because the paraṁ satyam is the ultimate source of all energies, the paraṁ satyam is the Supreme Person. The gods or the controllers are undoubtedly persons, but the paraṁ satyam from whom the gods derive powers of control is the Supreme Person. The Sanskrit word īśvara (controller) conveys the import of God, but the Supreme Person is called the parameśvara, or the supreme īśvara. The Supreme Person, or parameśvara, is the supreme conscious personality, and because He does not derive any power from any other source, He is supremely independent. In the Vedic literatures Brahmā is described as the supreme god or the head of all other gods like Indra, Candra and Varuṇa, but the Śrīmad-Bhāgavatam confirms that even Brahmā is not independent as far as his power and knowledge are concerned. He received knowledge in the form of the Vedas from the Supreme Person who resides within the heart of every living being. That Supreme Personality knows everything directly and indirectly. Individual infinitesimal persons, who are parts and parcels of the Supreme Personality, may know directly and indirectly everything about their bodies or external features, but the Supreme Personality knows everything about both His external and internal features.

The words janmādy asya [SB 1.1.1] suggest that the source of all production, maintenance or destruction is the same supreme conscious person. Even in our present experience we can know that nothing is generated from inert matter, but inert matter can be generated from the living entity. For instance, by contact with the living entity, the material body develops into a working machine. Men with a poor fund of knowledge mistake the bodily machinery to be the living being, but the fact is that the living being is the basis of the bodily machine. The bodily machine is useless as soon as the living spark is away from it. Similarly, the original source of all material energy is the Supreme Person. This fact is expressed in all the Vedic literatures, and all the exponents of spiritual science have accepted this truth. The living force is called Brahman, and one of the greatest ācāryas (teachers), namely Śrīpāda Śaṅkarācārya, has preached that Brahman is substance whereas the cosmic world is category. The original source of all energies is the living force, and He is logically accepted as the Supreme Person. He is therefore conscious of everything past, present and future, and also of each and every corner of His manifestations, both material and spiritual. An imperfect living being does not even know what is happening within his own personal body. He eats his food but does not know how this food is transformed into energy or how it sustains his body. When a living being is perfect, he is aware of everything that happens, and since the Supreme Person is all-perfect, it is quite natural that He knows everything in all detail. Consequently the perfect personality is addressed in the Śrīmad-Bhāgavatam as Vāsudeva, or one who lives everywhere in full consciousness and in full possession of His complete energy. All of this is clearly explained in the Śrīmad-Bhāgavatam, and the reader has ample opportunity to study this critically.

In the modern age Lord Śrī Caitanya Mahāprabhu preached the Śrīmad-Bhāgavatam by practical demonstration. It is easier to penetrate into the topics of the Śrīmad-Bhāgavatam through the medium of Śrī Caitanya's causeless mercy. Therefore a short sketch of His life and precepts is inserted herein to help the reader understand the real merit of Śrīmad-Bhāgavatam.

It is imperative that one learn the Śrīmad-Bhāgavatam from the person Bhāgavatam. The person Bhāgavatam is one whose very life is Śrīmad-Bhāgavatam in practice. Since Śrī Caitanya Mahāprabhu is the Absolute Personality of Godhead, He is both Bhagavān and Bhāgavatam in person and in sound. Therefore His process of approaching the Śrīmad-Bhāgavatam is practical for all people of the world. It was His wish that the Śrīmad-Bhāgavatam be preached in every nook and corner of the world by those who happened to take their birth in India.

The Śrīmad-Bhāgavatam is the science of Kṛṣṇa, the Absolute Personality of Godhead of whom we have preliminary information from the text of the Bhagavad-gītā. Śrī Caitanya Mahāprabhu has said that anyone, regardless of what he is, who is well versed in the science of Kṛṣṇa (Śrīmad-Bhāgavatam and Bhagavad-gītā) can become an authorized preacher or preceptor in the science of Kṛṣṇa.

There is a need for the science of Kṛṣṇa in human society for the good of all suffering humanity of the world, and we simply request the leaders of all nations to pick up this science of Kṛṣṇa for their own good, for the good of society and for the good of all the world's people.

A short sketch of the life and teachings of Lord Caitanya,

The Preacher of Śrīmad-Bhāgavatam

Lord Śrī Caitanya Mahāprabhu, the great apostle of love of God and the father of the congregational chanting of the holy name of the Lord, advented Himself at Śrīdhāma Māyāpura, a quarter in the city of Navadvīpa in Bengal, on the Phālgunī Pūrṇimā evening in the year 1407 Śakābda (corresponding to February 1486 by the Christian calendar).

His father, Śrī Jagannātha Miśra, a learned brāhmaṇa from the district of Sylhet, came to Navadvīpa as a student because at that time Navadvīpa was considered to be the center of education and culture. He domiciled on the banks of the Ganges after marrying Śrīmatī Śacīdevī, a daughter of Śrīla Nīlāmbara Cakravartī, the great learned scholar of Navadvīpa.

Jagannātha Miśra had a number of daughters by his wife, Śrīmatī Śacīdevī, and most of them expired at an early age. Two surviving sons, Śrī Viśvarūpa and Viśvambhara, became at last the object of their paternal affection. The tenth and youngest son, who was named Viśvambhara, later became known as Nimāi Paṇḍita and then, after accepting the renounced order of life, Lord Śrī Caitanya Mahāprabhu.

Lord Śrī Caitanya Mahāprabhu exhibited His transcendental activities for forty-eight years and then disappeared in the year 1455 Śakābda at Purī.

For His first twenty-four years He remained at Navadvīpa as a student and householder. His first wife was Śrīmatī Lakṣmīpriyā, who died at an early age when the Lord was away from home. When He returned from East Bengal He was requested by His mother to accept a second wife, and He agreed. His second wife was Śrīmatī Viṣṇupriyā Devī, who bore the separation of the Lord throughout her life because the Lord took the order of sannyāsa at the age of twenty-four, when Śrīmatī Viṣṇupriyā was barely sixteen years old.

After taking sannyāsa, the Lord made His headquarters at Jagannātha Purī due to the request of His mother, Śrīmatī Śacīdevī. The Lord remained for twenty-four years at Purī. For six years of this time He traveled continuously all over India (and especially throughout southern India) preaching the Śrīmad-Bhāgavatam.

Lord Caitanya not only preached the Śrīmad-Bhāgavatam but propagated the teachings of the Bhagavad-gītā as well in the most practical way. In the Bhagavad-gītā Lord Śrī Kṛṣṇa is depicted as the Absolute Personality of Godhead, and His last teachings in that great book of transcendental knowledge instruct that one should give up all the modes of religious activities and accept Him (Lord Śrī Kṛṣṇa) as the only worshipable Lord. The Lord then assured that all His devotees would be protected from all sorts of sinful acts and that for them there would be no cause for anxiety.

Unfortunately, despite Lord Śrī Kṛṣṇa's direct order and the teachings of the Bhagavad-gītā, less intelligent people misunderstand Him to be nothing but a great historical personality, and thus they cannot accept Him as the original Personality of Godhead. Such men with a poor fund of knowledge are misled by many nondevotees. Thus the teachings of the Bhagavad-gītā were misinterpreted even by great scholars. After the disappearance of Lord Śrī Kṛṣṇa there were hundreds of commentaries on the Bhagavad-gītā by many erudite scholars, and almost every one of them was motivated by self-interest.

Lord Śrī Caitanya Mahāprabhu is the selfsame Lord Śrī Kṛṣṇa. This time, however, He appeared as a great devotee of the Lord in order to preach to the people in general, as well as to religionists and philosophers, about the transcendental position of Śrī Kṛṣṇa, the primeval Lord and the cause of all causes. The essence of His preaching is that Lord Śrī Kṛṣṇa, who appeared at Vrajabhūmi (Vṛndāvana) as the son of the King of Vraja (Nanda Mahārāja), is the Supreme Personality of Godhead and is therefore worshipable by all. Vṛndāvana-dhāma is nondifferent from the Lord because the name, fame, form and place where the Lord manifests Himself are all identical with the Lord as absolute knowledge. Therefore Vṛndāvana-dhāma is as worshipable as the Lord. The highest form of transcendental worship of the Lord was exhibited by the damsels of Vrajabhūmi in the form of pure affection for the Lord, and Lord Śrī Caitanya Mahāprabhu recommends this process as the most excellent mode of worship. He accepts the Śrīmad-Bhāgavata Purāṇa as the spotless literature for understanding the Lord, and He preaches that the ultimate goal of life for all human beings is to attain the stage of premā, or love of God.

Many devotees of Lord Caitanya like Śrīla Vṛndāvana dāsa Ṭhākura, Śrī Locana dāsa Ṭhākura, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, Śrī Kavikarṇapūra, Śrī Prabodhānanda Sarasvatī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and in this latter age within two hundred years, Śrī Viśvanātha Cakravartī, Śrī Baladeva Vidyābhūṣana, Śrī Śyāmānanda Gosvāmī, Śrī Narottama dāsa Ṭhākura, Śrī Bhaktivinoda Ṭhākura and at last Śrī Bhaktisiddhānta Sarasvatī Ṭhākura (our spiritual master) and many other great and renowned scholars and devotees of the Lord have prepared voluminous books and literatures on the life and precepts of the Lord. Such literatures are all based on the śāstras like the Vedas, Purāṇas, Upaniṣads, Rāmāyaṇa, Mahābhārata and other histories and authentic literatures approved by the recognized ācāryas. They are unique in composition and unrivaled in presentation, and they are full of transcendental knowledge. Unfortunately the people of the world are still ignorant of them, but when these literatures, which are mostly in Sanskrit and Bengali, come to light the world and when they are presented before thinking people, then India's glory and the message of love will overflood this morbid world, which is vainly searching after peace and prosperity by various illusory methods not approved by the ācāryas in the chain of disciplic succession.

The readers of this small description of the life and precepts of Lord Caitanya will profit much to go through the books of Śrīla Vṛndāvana dāsa Ṭhākura (Śrī Caitanya-bhāgavata) and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī (Śrī Caitanya-caritāmṛta). The early life of the Lord is most fascinatingly expressed by the author of Caitanya-bhāgavata, and as far as the teachings are concerned, they are more vividly explained in the Caitanya-caritāmṛta. Now they are available to the English-speaking public in our Teachings of Lord Caitanya.

The Lord's early life was recorded by one of His chief devotees and contemporaries, namely Śrīla Murāri Gupta, a medical practitioner of that time, and the latter part of the life of Śrī Caitanya Mahāprabhu was recorded by His private secretary Śrī Dāmodara Gosvāmī, or Śrīla Svarūpa Dāmodara, who was practically a constant companion of the Lord at Purī. These two devotees recorded practically all the incidents of the Lord's activities, and later on all the books dealing with the Lord, which are above mentioned, were composed on the basis of kaḍacās (notebooks) by Śrīla Dāmodara Gosvāmī and Murāri Gupta.

So the Lord advented Himself on the Phālgunī Pūrṇimā evening of 1407 Śakābda, and it was by the will of the Lord that there was a lunar eclipse on that evening. During the hours of eclipse it was the custom of the Hindu public to take bath in the Ganges or any other sacred river and chant the Vedic mantras for purification. When Lord Caitanya was born during the lunar eclipse, all India was roaring with the holy sound of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. These sixteen names of the Lord are mentioned in many Purāṇas and Upaniṣads, and they are described as the Tāraka-brahma nāma of this age. It is recommended in the śāstras that offenseless chanting of these holy names of the Lord can deliver a fallen soul from material bondage. There are innumerable names of the Lord both in India and outside, and all of them are equally good because all of them indicate the Supreme Personality of Godhead. But because these sixteen are especially recommended for this age, people should take advantage of them and follow the path of the great ācāryas who attained success by practicing the rules of the śāstras (revealed scriptures).

The simultaneous occurrence of the Lord's appearance and the lunar eclipse indicated the distinctive mission of the Lord. This mission was to preach the importance of chanting the holy names of the Lord in this age of Kali (quarrel). In this present age quarrels take place even over trifles, and therefore the śāstras have recommended for this age a common platform for realization, namely chanting the holy names of the Lord. People can hold meetings to glorify the Lord in their respective languages and with melodious songs, and if such performances are executed in an offenseless manner, it is certain that the participants will gradually attain spiritual perfection without having to undergo more rigorous methods. At such meetings everyone, the learned and the foolish, the rich and the poor, the Hindus and the Muslims, the Englishmen and the Indians, and the caṇḍālas and the brāhmaṇas, can all hear the transcendental sounds and thus cleanse the dust of material association from the mirror of the heart. To confirm the Lord's mission, all the people of the world will accept the holy name of the Lord as the common platform for the universal religion of mankind. In other words, the advent of the holy name took place along with the advent of Lord Śrī Caitanya Mahāprabhu.

When the Lord was on the lap of His mother, He would at once stop crying as soon as the ladies surrounding Him chanted the holy names and clapped their hands. This peculiar incident was observed by the neighbors with awe and veneration. Sometimes the young girls took pleasure in making the Lord cry and then stopping Him by chanting the holy name. So from His very childhood the Lord began to preach the importance of the holy name. In His early age Lord Śrī Caitanya was known as Nimāi. This name was given by His beloved mother because the Lord took His birth beneath a nimba tree in the courtyard of His paternal house.

When the Lord was offered solid food at the age of six months in the anna-prāśana ceremony, the Lord indicated His future activities. At this time it was customary to offer the child both coins and books in order to get some indication of the future tendencies of the child. The Lord was offered on one side coins and on the other the Śrīmad-Bhāgavatam. The Lord accepted the Bhāgavatam instead of the coins.

When He was a mere baby crawling in the yard, one day a snake appeared before Him, and the Lord began to play with it. All the members of the house were struck with fear and awe, but after a little while the snake went away, and the baby was taken away by His mother. Once He was stolen by a thief who intended to steal His ornaments, but the Lord took a pleasure trip on the shoulder of the bewildered thief, who was searching for a solitary place in order to rob the baby. It so happened that the thief, wandering hither and thither, finally arrived just before the house of Jagannātha Miśra and, being afraid of being caught, dropped the baby at once. Of course the anxious parents and relatives were glad to see the lost child.

Once a pilgrim brāhmaṇa was received at the house of Jagannātha Miśra, and when he was offering food to the Godhead, the Lord appeared before him and partook of the prepared food. The eatables had to be rejected because the child touched them, and so the brāhmaṇa had to make another preparation. The next time the same thing happened, and when this happened repeatedly for the third time, the baby was finally put to bed. At about twelve at night when all the members of the house were fast asleep within their closed rooms, the pilgrim brāhmaṇa offered his specially prepared foods to the Deity, and, in the same way, the baby Lord appeared before the pilgrim and spoiled his offerings. The brāhmaṇa then began to cry, but since everyone was fast asleep, no one could hear him. At that time the baby Lord appeared before the fortunate brāhmaṇa and disclosed His identity as Kṛṣṇa Himself. The brāhmaṇa was forbidden to disclose this incident, and the baby returned to the lap of His mother.

There are many similar incidents in His childhood. As a naughty boy He sometimes used to tease the orthodox brāhmaṇas who used to bathe in the Ganges. When the brāhmaṇas complained to His father that He was splashing them with water instead of attending school, the Lord suddenly appeared before His father as though just coming from school with all His school clothes and books. At the bathing ghāṭa He also used to play jokes on the neighboring girls who engaged in worshiping Śiva in hopes of getting good husbands. This is a common practice amongst unmarried girls in Hindu families. While they were engaged in such worship, the Lord naughtily appeared before them and said, "My dear sisters, please give Me all the offerings you have just brought for Lord Śiva. Lord Śiva is My devotee, and Pārvatī is My maidservant. If you worship Me, then Lord Śiva and all the other demigods will be more satisfied." Some of them refused to obey the naughty Lord, and He would curse them that due to their refusal they would be married to old men who had seven children by their previous wives. Out of fear and sometimes out of love the girls would also offer Him various goods, and then the Lord would bless them and assure them that they would have very good young husbands and that they would be mothers of dozens of children. The blessings would enliven the girls, but they used often to complain of these incidents to their mothers.

In this way the Lord passed His early childhood. When He was just sixteen years old He started His own catuṣpāṭhī (village school conducted by a learned brāhmaṇa). In this school He would simply explain Kṛṣṇa, even in readings of grammar. Śrīla Jīva Gosvāmī, in order to please the Lord, later composed a grammar in Sanskrit, in which all the rules of grammar were explained with examples that used the holy names of the Lord. This grammar is still current. It is known as Hari-nāmāmṛta-vyākaraṇa and is prescribed in the syllabus of schools in Bengal.

During this time a great Kashmir scholar named Keśava Kāśmīrī came to Navadvīpa to hold discussions on the śāstras. The Kashmir paṇḍita was a champion scholar, and he had traveled to all places of learning in India. Finally he came to Navadvīpa to contest the learned paṇḍitas there. The paṇḍitas of Navadvīpa decided to match Nimāi Paṇḍita (Lord Caitanya) with the Kashmir paṇḍita, thinking that if Nimāi Paṇḍita were defeated, they would have another chance to debate with the scholar, for Nimāi Paṇḍita was only a boy. And if the Kashmir paṇḍita were defeated, then they would even be more glorified because people would proclaim that a mere boy of Navadvīpa had defeated a champion scholar who was famous throughout India. It so happened that Nimāi Paṇḍita met Keśava Kāśmīrī while strolling on the banks of the Ganges. The Lord requested him to compose a Sanskrit verse in praise of the Ganges, and the paṇḍita within a short time composed a hundred ślokas, reciting the verses like a storm and showing the strength of his vast learning. Nimāi Paṇḍita at once memorized all the ślokas without an error. He quoted the sixty-fourth śloka and pointed out certain rhetorical and literary irregularities. He particularly questioned the paṇḍita's use of the word bhavānī-bhartuḥ. He pointed out that the use of this word was redundant. Bhavānī means the wife of Śiva, and who else can be her bhartā, or husband? He also pointed out several other discrepancies, and the Kashmir paṇḍita was struck with wonder. He was astonished that a mere student of grammar could point out the literary mistakes of an erudite scholar. Although this matter was ended prior to any public meeting, the news spread like wildfire all over Navadvīpa. But finally Keśava Kāśmīrī was ordered in a dream by Sarasvatī, the goddess of learning, to submit to the Lord, and thus the Kashmir paṇḍita became a follower of the Lord.

The Lord was then married with great pomp and gaiety, and at this time He began to preach the congregational chanting of the holy name of, the Lord at Navadvīpa. Some of the brāhmaṇas became envious of His popularity, and they put many hindrances on His path. They were so jealous that they finally took the matter before the Muslim magistrate at Navadvīpa. Bengal was then governed by Pathans, and the governor of the province was Nawab Hussain Shah. The Muslim magistrate of Navadvīpa took up the complaints of the brāhmaṇas seriously, and at first he warned the followers of Nimāi Paṇḍita not to chant loudly the name of Hari. But Lord Caitanya asked His followers to disobey the orders of the Kazi, and they went on with their saṅkīrtana (chanting) party as usual. The magistrate then sent constables who interrupted a saṅkīrtana and broke some of the mṛdaṅgas (drums). When Nimāi Paṇḍita heard of this incident He organized a party for civil disobedience. He is the pioneer of the civil disobedience movement in India for the right cause. He organized a procession of one hundred thousand men with thousands of mṛdaṅgas and karatālas (hand cymbals), and this procession passed over the roads of Navadvīpa in defiance of the Kazi who had issued the order. Finally the procession reached the house of the Kazi, who went upstairs out of fear of the masses. The great crowds assembled at the Kazi's house displayed a violent temper, but the Lord asked them to be peaceful. At this time the Kazi came down and tried to pacify the Lord by addressing Him as his nephew. He pointed out that Nīlāmbara Cakravartī referred to him as an uncle, and consequently, Śrīmatī Śacīdevī, the mother of Nimāi Paṇḍita, was his sister. He asked the Lord whether his sister's son could be angry at His maternal uncle, and the Lord replied that since the Kazi was His maternal uncle he should receive his nephew well at his home. In this way the issue was mitigated, and the two learned scholars began a long discussion on the Koran and Hindu śāstras. The Lord raised the question of cow-killing, and the Kazi properly answered Him by referring to the Koran. In turn the Kazi also questioned the Lord about cow sacrifice in the Vedas, and the Lord replied that such sacrifice as mentioned in the Vedas is not actually cow-killing. In that sacrifice an old bull or cow was sacrificed for the sake of receiving a fresh younger life by the power of Vedic mantras. But in the Kali-yuga such cow sacrifices are forbidden because there are no qualified brāhmaṇas capable of conducting such a sacrifice. In fact, in Kali-yuga all yajñas (sacrifices) are forbidden because they are useless attempts by foolish men. In Kali-yuga only the saṅkīrtana yajña is recommended for all practical purposes. Speaking in this way, the Lord finally convinced the Kazi, who became the Lord's follower. The Kazi thenceforth declared that no one should hinder the saṅkīrtana movement which was started by the Lord, and the Kazi left this order in his will for the sake of progeny. The Kazi's tomb still exists in the area of Navadvīpa, and Hindu pilgrims go there to show their respects. The Kazi's descendants are residents, and they never objected to saṅkīrtana, even during the Hindu-Muslim riot days.

This incident shows clearly that the Lord was not a so-called timid Vaiṣṇava. A Vaiṣṇava is a fearless devotee of the Lord, and for the right cause he can take any step suitable for the purpose. Arjuna was also a Vaiṣṇava devotee of Lord Kṛṣṇa, and he fought valiantly for the satisfaction of the Lord. Similarly, Vajrāṅgajī, or Hanumān, was also a devotee of Lord Rāma, and he gave lessons to the nondevotee party of Rāvaṇa. The principles of Vaiṣṇavism are to satisfy the Lord by all means. A Vaiṣṇava is by nature a nonviolent, peaceful living being, and he has all the good qualities of God, but when the nondevotee blasphemes the Lord or His devotee, the Vaiṣṇava never tolerates such impudency.

After this incident the Lord began to preach and propagate His Bhāgavata-dharma, or saṅkīrtana movement, more vigorously, and whoever stood against this propagation of the yuga-dharma, or duty of the age, was properly punished by various types of chastisement. Two brāhmaṇa gentlemen named Cāpala and Gopāla, who also happened to be maternal uncles of the Lord, were inflicted with leprosy by way of chastisement, and later, when they were repentant, they were accepted by the Lord. In the course of His preaching work, He used to send daily all His followers, including Śrīla Nityānanda Prabhu and Ṭhākura Haridāsa, two chief whips of His party, from door to door to preach the Śrīmad-Bhāgavatam All of Navadvīpa was surcharged with His saṅkīrtana movement, and His headquarters were situated at the house of Śrīvāsa Ṭhākura and Śrī Advaita Prabhu, two of His chief householder disciples. These two learned heads of the brāhmaṇa community were the most ardent supporters of Lord Caitanya's movement. Śrī Advaita Prabhu was the chief cause for the advent of the Lord. When Advaita Prabhu saw that the total human society was full of materialistic activities and devoid of devotional service, which alone could save mankind from the threefold miseries of material existence, He, out of His causeless compassion for the age-worn human society, prayed fervently for the incarnation of the Lord and continually worshiped the Lord with water of the Ganges and leaves of the holy tulasī tree. As far as preaching work in the saṅkīrtana movement was concerned, everyone was expected to do his daily share according to the order of the Lord.

Once Nityānanda Prabhu and Śrīla Haridāsa Ṭhākura were walking down a main road, and on the way they saw a roaring crowd assembled. Upon inquiring from passers-by, they understood that two brothers, named Jagāi and Mādhāi, were creating a public disturbance in a drunken state. They also heard that these two brothers were born in a respectable brāhmaṇa family, but because of low association they had turned into debauchees of the worst type. They were not only drunkards but also meat-eaters, woman-hunters, dacoits and sinners of all description. Śrīla Nityānanda Prabhu heard all of these stories and decided that these two fallen souls must be the first to be delivered. If they were delivered from their sinful life, then the good name of Lord Caitanya would be even still more glorified. Thinking in this way, Nityānanda Prabhu and Haridāsa pushed their way through the crowd and asked the two brothers to chant the holy name of Lord Hari. The drunken brothers became enraged upon this request and attacked Nityānanda Prabhu with filthy language. Both brothers chased them a considerable distance. In the evening the report of the preaching work was submitted to the Lord, and He was glad to learn that Nityānanda and Haridāsa had attempted to deliver such a stupid pair of fellows.

The next day Nityānanda Prabhu went to see the brothers, and as soon as He approached them one of them threw a piece of earthen pot at Him. This struck Him on the forehead, and immediately blood began to flow. But Nityānanda Prabhu was so kind that instead of protesting this heinous act, He said, "It does not matter that you have thrown this stone at Me. I still request you to chant the holy name of Lord Hari."

One of the brothers, Jagāi, was astonished to see this behavior of Nityānanda Prabhu, and he at once fell down at His feet and asked Him to pardon his sinful brother. When Mādhāi again attempted to hurt Nityānanda Prabhu, Jagāi stopped him and implored him to fall down at His feet. In the meantime the news of Nityānanda's injury reached the Lord, who at once hurried to the spot in a fiery and angry mood. The Lord immediately invoked His Sudarśana cakra (the Lord's ultimate weapon, shaped like a wheel) to kill the sinners, but Nityānanda Prabhu reminded Him of His mission. The mission of the Lord was to deliver the hopelessly fallen souls of Kali-yuga, and the brothers Jagāi and Mādhāi were typical examples of these fallen souls. Ninety percent of the population of this age resembles these brothers, despite high birth and mundane respectability. According to the verdict of the revealed scriptures, the total population of the world in this age will be of the lowest śūdra quality, or even lower. It should be noted that Śrī Caitanya Mahāprabhu never acknowledged the stereotyped caste system by birthright; rather, He strictly followed the verdict of the śāstras in the matter of one's svarūpa, or real identity.

When the Lord was invoking His Sudarśana cakra and Śrīla Nityānanda Prabhu was imploring Him to forgive the two brothers, both the brothers fell down at the lotus feet of the Lord and begged His pardon for their gross behavior. The Lord was also asked by Nityānanda Prabhu to accept these repenting souls, and the Lord agreed to accept them on one condition, that they henceforward completely give up all their sinful activities and habits of debauchery, both the brothers agreed and promised to give up all their sinful habits, and the kind Lord accepted them and did not again refer to their past misdeeds.

This is the specific kindness of Lord Caitanya. In this age no one can say that he is free from sin. It is impossible for anyone to say this. But Lord Caitanya accepts all kinds of sinful persons on the one condition that they promise not to indulge in sinful habits after being spiritually initiated by the bona fide spiritual master.

There are a number of instructive points to he observed in this incident of the two brothers. In this Kali-yuga practically all people are of the quality of Jagāi and Mādhāi. If they want to be relieved from the reactions of their misdeeds, they must take shelter of Lord Caitanya Mahāprabhu and after spiritual initiation thus refrain from those things which are prohibited in the śāstras. The prohibitory rules are dealt with in the Lord's teachings to Śrīla Rūpa Gosvāmī.

During His householder life, the Lord did not display many of the miracles which are generally expected from such personalities, but He did once perform a wonderful miracle in the house of Śrīnivāsa Ṭhākura while saṅkīrtana was in full swing. He asked the devotees what they wanted to eat, and when He was informed that they wanted to eat mangoes, He asked for a seed of a mango, although this fruit was out of season. When the seed was brought to Him He sowed it in the yard of Śrīnivāsa, and at once a creeper began to grow out of the seed. Within no time this creeper became a full-grown mango tree heavy with more ripened fruits than the devotees could eat. The tree remained in Śrīnivāsa's yard, and from then on the devotees used to take as many mangoes from the tree as they wanted.

The Lord had a very high estimation of the affections of the damsels of Vrajabhūmi (Vṛndāvana) for Kṛṣṇa, and in appreciation of their unalloyed service to the Lord, once Śrī Caitanya Mahāprabhu chanted the holy names of the gopīs (cowherd girls) instead of the names of the Lord. At this time some of His students, who were also disciples, came to see Him, and when they saw that the Lord was chanting the names of the gopīs, they were astonished. Out of sheer foolishness they asked the Lord why He was chanting the names of the gopīs and advised Him to chant the name of Kṛṣṇa. The Lord, who was in ecstasy, was thus disturbed by these foolish students. He chastised them and chased them away. The students were almost the same age as the Lord, and thus they wrongly thought of the Lord as one of their peers. They held a meeting and resolved that they would attack the Lord if He dared to punish them again in such a manner. This incident provoked some malicious talks about the Lord on the part of the general public.

When the Lord became aware of this, He began to consider the various types of men found in society. He noted that especially the students, professors, fruitive workers, yogīs, nondevotees, and different types of atheists were all opposed to the devotional service of the Lord. "My mission is to deliver all the fallen souls of this age," He thought, "but if they commit offenses against Me, thinking Me to be an ordinary man, they will not benefit. If they are to begin their life of spiritual realization, they must some way or another offer obeisances unto Me." Thus the Lord decided to accept the renounced order of life (sannyāsa) because people in general were inclined to offer respects to a sannyāsī.

Five hundred years ago the condition of society was not as degraded as it is today. At that time people would show respects to a sannyāsī, and the sannyāsī was rigid in following the rules and regulations of the renounced order of life. Śrī Caitanya Mahāprabhu was not very much in favor of the renounced order of life in this age of Kali, but that was only for the reason that very few sannyāsīs in this age are able to observe the rules and regulations of sannyāsa life. Śrī Caitanya Mahāprabhu decided to accept the order and become an ideal sannyāsī so that the general populace would show Him respect. One is duty-bound to show respect to a sannyāsī, for a sannyāsī is considered to be the master of all varṇas and āśramas.

While He was contemplating accepting the sannyāsa order, it so happened that Keśava Bhāratī, a sannyāsī of the Māyāvādī school and resident of Katwa (in Bengal), visited Navadvīpa and was invited to dine with the Lord. When Keśava Bhāratī came to His house, the Lord asked him to award Him the sannyāsa order of life. This was a matter of formality. The sannyāsa order is to be accepted from another sannyāsī. Although the Lord was independent in all respects, still, to keep up the formalities of the śāstras, He accepted the sannyāsa order from Keśava Bhāratī, although Keśava Bhāratī was not in the Vaiṣṇava-sampradāya (school).

After consulting with Keśava Bhāratī, the Lord left Navadvīpa for Katwa to formally accept the sannyāsa order of life. He was accompanied by Śrīla Nityānanda Prabhu, Candraśekhara Ācārya, and Mukunda Datta. Those three assisted Him in the details of the ceremony. The incident of the Lord's accepting the sannyāsa order is very elaborately described in the Caitanya-bhāgavata by Śrīla Vṛndāvana dāsa Ṭhākura.

Thus at the end of His twenty-fourth year the Lord accepted the sannyāsa order of life in the month of Māgha. After accepting this order He became a full-fledged preacher of the Bhāgavata-dharma. Although He was doing the same preaching work in His householder life, when He experienced some obstacles to His preaching He sacrificed even the comfort of His home life for the sake of the fallen souls. In His householder life His chief assistants were Śrīla Advaita Prabhu and Śrīla Śrīvāsa Ṭhākura, but after He accepted the sannyāsa order His chief assistants became Śrīla Nityānanda Prabhu, who was deputed to preach specifically in Bengal, and the six Gosvāmīs (Rūpa Gosvāmī, Sanātana Gosvāmī, Jīva Gosvāmī, Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī), headed by Śrīla Rūpa and Sanātana, who were deputed to go to Vṛndāvana to excavate the present places of pilgrimage. The present city of Vṛndāvana and the importance of Vrajabhūmi were thus disclosed by the will of Lord Śrī Caitanya Mahāprabhu.

The Lord, after accepting the sannyāsa order, at once wanted to start for Vṛndāvana. For three continuous days He traveled in the Rāḍha-deśa (places where the Ganges does not flow). He was in full ecstasy over the idea of going to Vṛndāvana. However, Śrīla Nityānanda diverted His path and brought Him instead to the house of Advaita Prabhu in Śāntipura. The Lord stayed at Śrī Advaita Prabhu's house for a few days, and knowing well that the Lord was leaving His hearth and home for good, Śrī Advaita Prabhu sent His men to Navadvīpa to bring mother Śacī to have a last meeting with her son. Some unscrupulous people say that Lord Caitanya met His wife also after taking sannyāsa and offered her His wooden slipper for worship, but the authentic sources give no information about such a meeting. His mother met Him at the house of Advaita Prabhu, and when she saw her son in sannyāsa, she lamented. By way of compromise, she requested her son to make His headquarters in Purī so that she would easily be able to get information about Him. The Lord granted this last desire of His beloved mother. After this incident the Lord started for Purī, leaving all the residents of Navadvīpa in an ocean of lamentation over His separation.

The Lord visited many important places on the way to Purī. He visited the temple of Gopīnāthajī, who had stolen condensed milk for His devotee Śrīla Mādhavendra Purī. Since then Deity Gopīnāthajī is well known as Kṣīra-corā-gopīnātha. The Lord relished this story with great pleasure. The propensity of stealing is there even in the absolute consciousness, but because this propensity is exhibited by the Absolute, it loses its perverted nature and thus becomes worshipable even by Lord Caitanya on the basis of the absolute consideration that the Lord and His stealing propensity are one and identical. This interesting story of Gopīnāthajī is vividly explained in the Caitanya-caritāmṛta by Kṛṣṇadāsa Kavirāja Gosvāmī.

After visiting the temple of Kṣīra-corā-gopīnātha of Remuṇā at Balasore in Orissa, the Lord proceeded towards Purī and on the way visited the temple of Sākṣi-gopāla, who appeared as a witness in the matter of two brāhmaṇa devotees' family quarrel. The Lord heard the story of Sākṣi-gopāla with great pleasure because He wanted to impress upon the atheists that the worshipable Deities in the temples approved by the great ācāryas are not idols, as alleged by men with a poor fund of knowledge. The Deity in the temple is the arcā incarnation of the Personality of Godhead, and thus the Deity is identical with the Lord in all respects. He responds to the proportion of the devotee's affection for Him. In the story of Sākṣi-gopāla, in which there was a family misunderstanding by two devotees of the Lord, the Lord, in order to mitigate the turmoil as well as to show specific favor to His servitors, traveled from Vṛndāvana to Vidyānagara, a village in Orissa, in the form of His arcā incarnation. From there the Deity was brought to Cuttack, and thus the temple of Sākṣi-gopāla is even today visited by thousands of pilgrims on the way to Jagannātha Purī. The Lord stayed overnight there and began to proceed toward Purī. On the way, His sannyāsa rod was broken by Nityānanda Prabhu [Cc. Madhya 1.97]. The Lord became apparently angry with Him about this and went alone to Purī, leaving His companions behind [Cc. Madhya 1.98].

At Purī, when He entered the temple of Jagannātha, He became at once saturated with transcendental ecstasy and fell down on the floor of the temple unconscious. The custodians of the temple could not understand the transcendental feats of the Lord, but there was a great learned paṇḍita named Sārvabhauma Bhaṭṭācārya, who was present, and he could understand that the Lord's losing His consciousness upon entering the Jagannātha temple was not an ordinary thing. Sārvabhauma Bhaṭṭācārya, who was the chief appointed paṇḍita in the court of the King of Orissa, Mahārāja Pratāparudra, was attracted by the youthful luster of Lord Śrī Caitanya Mahāprabhu and could understand that such a transcendental trance was only rarely exhibited and only then by the topmost devotees who are already on the transcendental plane in complete forgetfulness of material existence. Only a liberated soul could show such a transcendental feat, and the Bhaṭṭācārya, who was vastly learned, could understand this in the light of the transcendental literature with which he was familiar. He therefore asked the custodians of the temple not to disturb the unknown sannyāsī. He asked them to take the Lord to his home so He could be further observed in His unconscious state. The Lord was at once carried to the home of Sārvabhauma Bhaṭṭācārya, who at that time had sufficient power of authority due to his being the sabhā-paṇḍita, or the state dean of faculty in Sanskrit literatures. The learned paṇḍita wanted to scrutinizingly test the transcendental feats of Lord Caitanya because often unscrupulous devotees imitate physical feats in order to flaunt transcendental achievements just to attract innocent people and take advantage of them. A learned scholar like the Bhaṭṭācārya can detect such imposters, and when he finds them out he at once rejects them.

In the case of Lord Caitanya Mahāprabhu, the Bhaṭṭācārya tested all the symptoms in the light of the śāstras. He tested as a scientist, not as a foolish sentimentalist. He observed the movement of the stomach, the beating of the heart and the breathing of the nostrils. He also felt the pulse of the Lord and saw that all His bodily activities were in complete suspension. When he put a small cotton swab before the nostrils, he found that there was a slight breathing as the fine fibers of cotton moved slightly. Thus he came to know that the Lord's unconscious trance was genuine, and he began to treat Him in the prescribed fashion. But Lord Caitanya Mahāprabhu could only be treated in a special way. He would respond only to the resounding of the holy names of the Lord by His devotees. This special treatment was unknown to Sārvabhauma Bhaṭṭācārya because the Lord was still unknown to him. When the Bhaṭṭācārya saw Him for the first time in the temple, he simply took Him to be one of many pilgrims.

In the meantime the companions of the Lord, who reached the temple a little after Him, heard of the Lord's transcendental feats and of His being carried away by the Bhaṭṭācārya. The pilgrims at the temple were still gossiping about the incident. But by chance, one of these pilgrims had met Gopīnātha Ācārya, who was known to Gadādhara Paṇḍita, and from him it was learned that the Lord was lying in an unconscious state at the residence of Sārvabhauma Bhaṭṭācārya, who happened to be the brother-in-law of Gopīnātha Ācārya. All the members of the party were introduced by Gadādhara Paṇḍita to Gopīnātha Ācārya, who took them all to the house of Bhaṭṭācārya where the Lord was lying unconscious in a spiritual trance. All the members then chanted loudly the holy name of the Lord Hari as usual, and the Lord regained His consciousness. After this, Bhaṭṭācārya received all the members of the party, including Lord Nityānanda Prabhu, and asked them to become his guests of honor. The party, including the Lord, went for a bath in the sea, and the Bhaṭṭācārya arranged for their residence and meals at the house of Kāśī Miśra. Gopīnātha Ācārya, his brother-in-law, also assisted. There were some friendly talks about the Lord's divinity between the two brothers-in-law, and in this argument Gopīnātha Ācārya, who knew the Lord before, now tried to establish the Lord as the Personality of Godhead, and the Bhaṭṭācārya tried to establish Him as one of the great devotees. Both of them argued from the angle of vision of authentic śāstras and not on the strength of sentimental vox populi. The incarnations of God are determined by authentic śāstras and not by popular votes of foolish fanatics. Because Lord Caitanya was an incarnation of God in fact, foolish fanatics have proclaimed so many so-called incarnations of God in this age without referring to authentic scriptures. But Sārvabhauma Bhaṭṭācārya or Gopīnātha Ācārya did not indulge in such foolish sentimentalism; on the contrary, both of them tried to establish or reject His divinity on the strength of authentic śāstras.

Later it was disclosed that Bhaṭṭācārya also came from the Navadvīpa area, and it was understood from him that Nīlāmbara Cakravartī, the maternal grandfather of Lord Caitanya, happened to be a class fellow of the father of Sārvabhauma Bhaṭṭācārya. In that sense, the young sannyāsī Lord Caitanya evoked paternal affection from Bhaṭṭācārya. Bhaṭṭācārya was the professor of many sannyāsīs in the order of the Śaṅkarācārya-sampradāya, and he himself also belonged to that cult. As such, the Bhaṭṭācārya desired that the young sannyāsī Lord Caitanya also hear from him about the teachings of Vedānta.

Those who are followers of the Śaṅkara cult are generally known as Vedāntists. This does not, however, mean that Vedānta is a monopoly study of the Śaṅkara-sampradāya. Vedānta is studied by all the bona fide sampradāyas, but they have their own interpretations. But those in the Śaṅkara-sampradāya are generally known to be ignorant of the knowledge of the Vedāntist Vaiṣṇavas. For this reason the Bhaktivedanta title was first offered to the author by the Vaiṣṇavas.

The Lord agreed to take lessons from Bhaṭṭācārya on the Vedānta, and they sat together in the temple of Lord Jagannātha. The Bhaṭṭācārya went on speaking continually for seven days, and the Lord heard him with all attention and did not interrupt. The Lord's silence raised some doubts in Bhaṭṭācārya's heart, and he asked the Lord how it was that He did not ask anything or comment on his explanations of Vedānta.

The Lord posed Himself before the Bhaṭṭācārya as a foolish student and pretended that He heard the Vedānta from him because the Bhaṭṭācārya felt that this was the duty of a sannyāsī. But the Lord did not agree with his lectures. By this the Lord indicated that the so-called Vedāntists amongst the Śaṅkara-sampradāya, or any other sampradāya who do not follow the instructions of Śrīla Vyāsadeva, are mechanical students of the Vedānta. They are not fully aware of that great knowledge. The explanation of the Vedānta-sūtra is given by the author himself in the text of Śrīmad-Bhāgavatam. One who has no knowledge of the Bhāgavatam will hardly be able to know what the Vedānta says.

The Bhaṭṭācārya, being a vastly learned man, could follow the Lord's sarcastic remarks on the popular Vedāntist. He therefore asked Him why He did not ask about any point which He could not follow. The Bhaṭṭācārya could understand the purpose of His dead silence for the days He heard him. This showed clearly that the Lord had something else in mind; thus the Bhaṭṭācārya requested Him to disclose His mind.

Upon this, the Lord spoke as follows: "My dear sir, I can understand the meaning of the sūtras like janmādy asya yataḥ [SB 1.1.1], śāstra-yonitvāt, and athāto brahma jijñāsā of the Vedānta-sūtra, but when you explain them in your own way it becomes difficult for Me to follow them. The purpose of the sūtras is already explained in them, but your explanations are covering them with something else. You do not purposely take the direct meaning of the sūtras but indirectly give your own interpretations."

The Lord thus attacked all Vedāntists who interpret the Vedānta-sūtra fashionably, according to their limited power of thinking, to serve their own purpose. Such indirect interpretations of the authentic literatures like the Vedānta-sūtra are hereby condemned by the Lord.

The Lord continued: "Śrīla Vyāsadeva has summarized the direct meanings of the mantras in the Upaniṣads in the Vedānta-sūtra. Unfortunately you do not take their direct meaning. You indirectly interpret them in a different way.

"The authority of the Vedas is unchallengeable and stands without any question of doubt. And whatever is stated in the Vedas must be accepted completely, otherwise one challenges the authority of the Vedas.

"The conchshell and cow dung are bone and stool of two living beings. But because they have been recommended by the Vedas as pure, people accept them as such because of the authority of the Vedas."

The idea is that one cannot set his imperfect reason above the authority of the Vedas. The orders of the Vedas must be obeyed as they stand, without any mundane reasoning. The so-called followers of the Vedic injunctions make their own interpretations of the Vedic injunctions, and thus they establish different parties and sects of the Vedic religion. Lord Buddha directly denied the authority of the Vedas, and he established his own religion. Only for this reason, the Buddhist religion was not accepted by the strict followers of the Vedas. But those who are so-called followers of the Vedas are more harmful than the Buddhists. The Buddhists have the courage to deny the Vedas directly, but the so-called followers of the Vedas have no courage to deny the Vedas, although indirectly they disobey all the injunctions of the Vedas. Lord Caitanya condemned this.

The examples given by the Lord of the conchshell and the cow dung are very much appropriate in this connection. If one argues that since cow dung is pure, the stool of a learned brāhmaṇa is still more pure, his argument will not be accepted. Cow dung is accepted, and the stool of a highly posted brāhmaṇa is rejected. The Lord continued:

"The Vedic injunctions are self-authorized, and if some mundane creature adjusts the interpretations of the Vedas, he defies their authority. It is foolish to think of oneself as more intelligent than Śrīla Vyāsadeva. He has already expressed himself in his sūtras, and there is no need of help from personalities of lesser importance. His work, the Vedānta-sūtra, is as dazzling as the midday sun, and when someone tries to give his own interpretations on the self-effulgent sunlike Vedānta-sūtra, he attempts to cover this sun with the cloud of his imagination.

"The Vedas and Purāṇas are one and the same in purpose. They ascertain the Absolute Truth, which is greater than everything else. The Absolute Truth is ultimately realized as the Absolute Personality of Godhead with absolute controlling power. As such, the Absolute Personality of Godhead must be completely full of opulence, strength, fame, beauty, knowledge and renunciation. Yet the transcendental Personality of Godhead is astonishingly ascertained as impersonal.

"The impersonal description of the Absolute Truth in the Vedas is given to nullify the mundane conception of the absolute whole. Personal features of the Lord are completely different from all kinds of mundane features. The living entities are all individual persons, and they are all parts and parcels of the supreme whole. If the parts and parcels are individual persons, the source of their emanation must not be impersonal. He is the Supreme Person amongst all the relative persons.

"The Vedas inform us that from Him [Brahman] everything emanates, and on Him everything rests. And after annihilation, everything merges in Him only. Therefore, He is the ultimate dative, causative and accommodating cause of all causes. And these causes cannot be attributed to an impersonal object.

"The Vedas inform us that He alone became many, and when He so desires He glances over material nature. Before He glanced over material nature there was no material cosmic creation. Therefore, His glance is not material. Material mind or senses were unborn when the Lord glanced over material nature. Thus evidence in the Vedas proves that beyond a doubt the Lord has transcendental eyes and a transcendental mind. They are not material. His impersonality therefore is a negation of His materiality, but not a denial of His transcendental personality.

"Brahman ultimately refers to the Personality of Godhead. Impersonal Brahman realization is just the negative conception of the mundane creations. Paramātmā is the localized aspect of Brahman within all kinds of material bodies. Ultimately the Supreme Brahman realization is the realization of the Personality of Godhead according to all evidence of the revealed scriptures. He is the ultimate source of viṣṇu-tattvas.

"The Purāṇas are also supplementary to the Vedas. The Vedic mantras are too difficult for an ordinary man. Women, śūdras and the so-called twice-born higher castes are unable to penetrate into the sense of the Vedas. And thus the Mahābhārata as well as the Purāṇas are made easy to explain the truths of the Vedas. In his prayers before the boy Śrī Kṛṣṇa, Brahmā said that there is no limit to the fortune of the residents of Vrajabhūmi headed by Śrī Nanda Mahārāja and Yaśodāmayī because the eternal Absolute Truth has become their intimate relative.

"The Vedic mantra maintains that the Absolute Truth has no legs and no hands and yet goes faster than all and accepts everything that is offered to Him in devotion. The latter statements definitely suggest the personal features of the Lord, although His hands and legs are distinguished from mundane hands and legs or other senses.

"Brahman, therefore, is never impersonal, but when such mantras are indirectly interpreted, it is wrongly thought that the Absolute Truth is impersonal. The Absolute Truth Personality of Godhead is full of all opulences, and therefore He has a transcendental form of full existence, knowledge and bliss. How then can one establish that the Absolute Truth is impersonal?

"Brahman, being full of opulences, is understood to have manifold energies, and all these energies are classified under three headings under the authority of Viṣṇu Purāṇa [6.7.60], which says that the transcendental energies of Lord Viṣṇu are primarily three. His spiritual energy and the energy of the living entities are classified as superior energy, whereas the material energy is an inferior one which is sprouted out of ignorance.

"The energy of the living entities is technically called kṣetrajña energy. This kṣetrajña-śakti, although equal in quality with the Lord, becomes overpowered by material energy out of ignorance and thus suffers all sorts of material miseries. In other words, the living entities are located in the marginal energy between the superior (spiritual) and inferior (material) energies, and in proportion to the living being's contact with either the material or spiritual energies, the living entity is situated in proportionately higher and lower levels of existence.

"The Lord is beyond the inferior and marginal energies as above mentioned, and His spiritual energy is manifested in three different phases: as eternal existence, eternal bliss and eternal knowledge. As far as eternal existence is concerned, it is conducted by the sandhinī potency; similarly, bliss and knowledge are conducted by the hlādhinī and saṁvit potencies respectively. As the supreme energetic Lord, He is the supreme controller of the spiritual, marginal and material energies. And all these different types of energies are connected with the Lord in eternal devotional service.

"The Supreme Personality of Godhead is thus enjoying in His transcendental eternal form. Is it not astounding that one dares to call the Supreme Lord nonenergetic? The Lord is the controller of all energies, and the living entities are parts and parcels of one of the energies. Therefore there is a gulf of difference between the Lord and the living entities. How then can one say that the Lord and the living entities are one and the same? In the Bhagavad-gītā also the living entities are described as belonging to the superior energy of the Lord. According to the principles of intimate correlation between the energy and the energetic, both of them are nondifferent also. Therefore, the Lord and the living entities are nondifferent as the energy and the energetic.

"Earth, water, fire, air, ether, mind, intelligence and ego are all inferior energies of the Lord, but the living entities are different from all as superior energy. This is the version of Bhagavad-gītā [7.4].

"The transcendental form of the Lord is eternally existent and full of transcendental bliss. How then can such a form be a product of the material mode of goodness? Anyone, therefore, who does not believe in the form of the Lord is certainly a faithless demon and as such is untouchable, a not to be seen persona non grata fit to be punished by the Plutonic king.

"The Buddhists are called atheists because they have no respect for the Vedas, but those who defy the Vedic conclusions, as above mentioned, under the pretense of being followers of the Vedas, are verily more dangerous than the Buddhists.

"Śrī Vyāsadeva very kindly compiled the Vedic knowledge in his Vedānta-sūtra, but if one hears the commentation of the Māyāvāda school (as represented by the Śaṅkara-sampradāya) certainly he will be misled on the path of spiritual realization.

"The theory of emanations is the beginning subject of the Vedānta-sūtra. All the cosmic manifestations are emanations from the Absolute Personality of Godhead by His inconceivable different energies. The example of the touchstone is applicable to the theory of emanation. The touchstone can convert an unlimited quantity of iron into gold, and still the touchstone remains as it is. Similarly, the Supreme Lord can produce all manifested worlds by His inconceivable energies, and yet He is full and unchanged. He is pūrṇa [complete], and although an unlimited number of pūrṇas emanate from Him, He is still pūrṇa.

"The theory of illusion of the Māyāvāda school is advocated on the ground that the theory of emanation will cause a transformation of the Absolute Truth. If that is the case, Vyāsadeva is wrong. To avoid this, they have skillfully brought in the theory of illusion. But the world or the cosmic creation is not false, as maintained by the Māyāvāda school. It simply has no permanent existence. A nonpermanent thing cannot be called false altogether. But the conception that the material body is the self is certainly wrong.

"Praṇava [oṁ], or the oṁkāra in the Vedas, is the primeval hymn. This transcendental sound is identical with the form of the Lord. All the Vedic hymns are based on this praṇava oṁkāra. Tat tvam asi is but a side word in the Vedic literatures, and therefore this word cannot be the primeval hymn of the Vedas. Śrīpāda Śaṅkarācārya has given more stress on the side word tat tvam asi than on the primeval principle oṁkāra."

The Lord thus spoke on the Vedānta-sūtra and defied all the propaganda of the Māyāvāda school.* The Bhaṭṭācārya tried to defend himself and his Māyāvāda school by jugglery of logic and grammar, but the Lord defeated him by His forceful arguments. He affirmed that we are all related with the Personality of Godhead eternally and that devotional service is our eternal function in exchanging the dealings of our relations. The result of such exchanges is to attain premā, or love of Godhead. When love of Godhead is attained, love for all other beings automatically follows because the Lord is the sum total of all living beings.

The Lord said that but for these three items-namely, eternal relation with God, exchange of dealings with Him and the attainment of love for Him-all that is instructed in the Vedas is superfluous and concocted.

The Lord further added that the Māyāvāda philosophy taught by Śrīpāda Śaṅkarācārya is an imaginary explanation of the Vedas, but it had to be taught by him (Śaṅkarācārya) because he was ordered to teach it by the Personality of Godhead. In the Padma Purāṇa it is stated that the Personality of Godhead ordered His Lordship Śiva to deviate the human race from Him (the Personality of Godhead). The Personality of Godhead was to be so covered so that people would be encouraged to generate more and more population. His Lordship Śiva said to Devī: "In the Kali-yuga, I shall preach the Māyāvāda philosophy, which is nothing but clouded Buddhism, in the garb of a brāhmaṇa."

After hearing all these speeches of the Lord Śrī Caitanya Mahāprabhu, the Bhaṭṭācārya was struck with wonder and awe and regarded Him in dead silence. The Lord then encouraged him with assurance that there was no cause to wonder. "I say that devotional service unto the Personality of Godhead is the highest goal of human life." He then quoted a śloka from the Bhāgavatam and assured him that even the liberated souls who are absorbed in the spirit and spiritual realization also take to the devotional service of the Lord Hari because the Personality of Godhead has such transcendental qualities that He attracts the heart of the liberated soul too.

Then the Bhaṭṭācārya desired to listen to the explanation of the "ātmārāma" śloka from the Bhāgavatam (1.7.10). The Lord first of all asked Bhaṭṭācārya to explain it, and after that He would explain it. The Bhaṭṭācārya then explained the śloka in a scholarly way with special reference to logic. He explained the śloka in nine different ways chiefly based on logic because he was the most renowned scholar of logic of the time.

The Lord, after hearing the Bhaṭṭācārya, thanked him for the scholarly presentation of the śloka, and then, at the request of the Bhaṭṭācārya, the Lord explained the śloka in sixty-four different ways without touching the nine explanations given by the Bhaṭṭācārya.

Thus after hearing the explanation of the ātmārāma śloka from the Lord, the Bhaṭṭācārya was convinced that such a scholarly presentation is impossible for an earthly creature.* Before this, Śrī Gopīnātha Ācārya had tried to convince him of the divinity of the Lord, but at the time he could not so accept Him. But the Bhaṭṭācārya was astounded by the Lord's exposition of the Vedānta-sūtra and explanations of the ātmārāma śloka, and thus he began to think that he had committed a great offense at the lotus feet of the Lord by not recognizing Him to be Kṛṣṇa Himself. He then surrendered unto Him, repenting for his past dealings with Him, and the Lord was kind enough to accept the Bhaṭṭācārya. Out of His causeless mercy, the Lord manifested before him first as four-handed Nārāyaṇa and then again as two-handed Lord Kṛṣṇa with a flute in His hand.

The Bhaṭṭācārya at once fell down at the lotus feet of the Lord and composed many suitable ślokas in praise of the Lord by His grace. He composed almost one hundred ślokas in praise of the Lord. The Lord then embraced him, and out of transcendental ecstasy the Bhaṭṭācārya lost consciousness of the physical state of life. Tears, trembling, throbbing of the heart, perspiration, emotional waves, dancing, singing, crying and all the eight symptoms of trance were manifested in the body of the Bhaṭṭācārya. Śrī Gopīnātha Ācārya became very glad and astonished by this marvelous conversion of his brother-in-law by the grace of the Lord.

Out of the hundred celebrated ślokas composed by the Bhaṭṭācārya in praise of the Lord, the following two are most important, and these two ślokas explain the mission of the Lord in gist.

  1. Let me surrender unto the Personality of Godhead who has appeared now as Lord Śrī Caitanya Mahāprabhu. He is the ocean of all mercy and has now come down to teach us material detachment, learning and devotional service to Himself.
  1. Since pure devotional service of the Lord has been lost in the oblivion of time, the Lord has appeared to renovate the principles, and therefore I offer my obeisances unto His lotus feet.

The Lord explained the word mukti to be equivalent to the word Viṣṇu, or the Personality of Godhead. To attain mukti, or liberation from the bondage of material existence, is to attain to the service of the Lord.

The Lord then proceeded towards South India for some time and converted all He met on the way to become devotees of Lord Śrī Kṛṣṇa. Such devotees also converted many others to the cult of devotional service, or to the Bhāgavata-dharma of the Lord, and thus He reached the bank of the Godāvarī, where He met Śrīla Rāmānanda Rāya, the governor of Madras on behalf of Mahārāja Pratāparudra, the King of Orissa. His talks with Rāmānanda Rāya are very important for higher realization of transcendental knowledge, and the conversation itself forms a small booklet. We shall, however, give herewith a summary of the conversation.

Śrī Rāmānanda Rāya was a self-realized soul, although outwardly he belonged to a caste lower than the brāhmaṇa in social status. He was not in the renounced order of life, and besides that he was a high government servant in the state. Still, Śrī Caitanya Mahāprabhu accepted him as a liberated soul on the strength of the high order of his realization of transcendental knowledge. Similarly, the Lord accepted Śrīla Haridāsa Ṭhākura, a veteran devotee of the Lord coming from a Mohammedan family. And there are many other great devotees of the Lord who came from different communities, sects and castes. The Lord's only criterion was the standard of devotional service of the particular person. He was not concerned with the outward dress of a man; He was concerned only with the inner soul and its activities. Therefore all the missionary activities of the Lord are to be understood to be on the spiritual plane, and as such the cult of Śrī Caitanya Mahāprabhu, or the cult of Bhāgavata-dharma, has nothing to do with mundane affairs, sociology, politics, economic development or any such sphere of life. Śrīmad-Bhāgavatam is the purely transcendental urge of the soul.

When He met Śrī Rāmānanda Rāya on the bank of the Godāvarī, the varṇāśrama-dharma followed by the Hindus was mentioned by the Lord. Śrīla Rāmānanda Rāya said that by following the principles of varṇāśrama-dharma, the system of four castes and four orders of human life, everyone could realize Transcendence. In the opinion of the Lord, the system of varṇāśrama-dharma is superficial only, and it has very little to do with the highest realization of spiritual values. The highest perfection of life is to get detached from the material attachment and proportionately realize the transcendental loving service of the Lord. The Personality of Godhead recognizes a living being who is progressing in that line. Devotional service, therefore, is the culmination of the culture of all knowledge. When Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared for the deliverance of all fallen souls, He advised the deliverance of all living entities as follows. The Supreme Absolute Personality of Godhead, from whom all living entities have emanated, must be worshiped by all their respective engagements, because everything that we see is also the expansion of His energy. That is the way of real perfection, and it is approved by all bona fide ācāryas past and present. The system of varṇāśrama is more or less based on moral and ethical principles. There is very little realization of the Transcendence as such, and Lord Śrī Caitanya Mahāprabhu rejected it as superficial and asked Rāmānanda Rāya to go further into the matter.

Śrī Rāmānanda Rāya then suggested renunciation of fruitive actions unto the Lord. The Bhagavad-gītā (9.27) advises in this connection: "Whatever you do, whatever you eat and whatever you give, as well as whatever you perform in penance, offer to Me alone." This dedication on the part of the worker suggests that the Personality of Godhead is a step higher than the impersonal conception of the varṇāśrama system, but still the relation of the living being and the Lord is not distinct in that way. The Lord therefore rejected this proposition and asked Rāmānanda Rāya to go further.

Rāya then suggested renunciation of the varṇāśrama-dharma and acceptance of devotional service. The Lord did not approve of this suggestion also for the reason that all of a sudden one should not renounce his position, for that may not bring in the desired result.

It was further suggested by Rāya that attainment of spiritual realization freed from the material conception of life is the topmost achievement for a living being. The Lord rejected this suggestion also because on the plea of such spiritual realization much havoc has been wrought by unscrupulous persons; therefore all of a sudden this is not possible. The Rāya then suggested sincere association of self-realized souls and hearing submissively the transcendental message of the pastimes of the Personality of Godhead. This suggestion was welcomed by the Lord. This suggestion was made following in the footsteps of Brahmājī, who said that the Personality of Godhead is known as ajita, or the one who cannot be conquered or approached by anyone. But such ajita also becomes jita (conquered) by one method, which is very simple and easy. The simple method is that one has to give up the arrogant attitude of declaring oneself to be God Himself. One must be very meek and submissive and try to live peacefully by lending the ear to the speeches of the transcendentally self-realized soul who speaks on the message of Bhāgavata-dharma, or the religion of glorifying the Supreme Lord and His devotees. To glorify a great man is a natural instinct for living beings, but they have not learned to glorify the Lord. Perfection of life is attained simply by glorifying the Lord in association with a self-realized devotee of the Lord.* The self-realized devotee is he who surrenders unto the Lord fully and who does not have attachment for material prosperity. Material prosperity and sense enjoyment and their advancement are all activities of ignorance in human society. Peace and friendship are impossible for a society detached from the association of God and His devotees. It is imperative, therefore, that one sincerely seek the association of pure devotees and hear them patiently and submissively from any position of life. The position of a person in the higher or lower status of life does not hamper one in the path of self-realization. The only thing one has to do is to hear from a self-realized soul with a routine program. The teacher may also deliver lectures from the Vedic literatures, following in the footsteps of the bygone ācāryas who realized the Absolute Truth. Lord Śrī Caitanya Mahāprabhu recommended this simple method of self-realization generally known as Bhāgavata-dharma. Śrīmad-Bhāgavatam is the perfect guide for this purpose.

Above these topics discussed by the Lord and Śrī Rāmānanda Rāya, there were still more elevated spiritual talks between the two great personalities, and we purposely withhold those topics for the present because one has to come to the spiritual plane before further talks with Rāmānanda Rāya can be heard. We have presented further talks of Śrīla Rāmānanda Rāya with the Lord in another book (Teachings of Lord Caitanya).

At the conclusion of this meeting, Śrī Rāmānanda Rāya was advised by the Lord to retire from service and come to Purī so that they could live together and relish a transcendental relationship. Some time later, Śrī Rāmānanda Rāya retired from the government service and took a pension from the King. He returned to his residence in Purī, where he was one of the most confidential devotees of the Lord. There was another gentleman at Purī of the name Śikhi Māhiti, who was also a confidant like Rāmānanda Rāya. The Lord used to hold confidential talks on spiritual values with three or four companions at Purī, and He passed eighteen years in that way in spiritual trance. His talks were recorded by His private secretary Śrī Dāmodara Gosvāmī, one of the four most intimate devotees.

The Lord extensively traveled all over the southern part of India. The great saint of Mahārāṣṭra known as Saint Tukārāma was also initiated by the Lord. Saint Tukārāma, after initiation by the Lord, overflooded the whole of the Mahārāṣṭra Province with the saṅkīrtana movement, and the transcendental flow is still rolling on in the southwestern part of the great Indian peninsula.

The Lord excavated from South India two very important old literatures, namely the Brahmā-saṁhitā and Kṛṣṇa-karṇāmṛta, and these two valuable books are authorized studies for the person in the devotional line. The Lord then returned to Purī after His South Indian tour.

On His return to Purī, all the anxious devotees of the Lord got back their life, and the Lord remained there with continued pastimes of His transcendental realizations. The most important incident during that time was His granting audience to King Pratāparudra. King Pratāparudra was a great devotee of the Lord, and he considered himself to be one of the servants of the Lord entrusted with sweeping the temple. This submissive attitude of the King was very much appreciated by Śrī Caitanya Mahāprabhu. The King requested both Bhaṭṭācārya and Rāya to arrange his meeting with the Lord. When, however, the Lord was petitioned by His two stalwart devotees, He flatly refused to grant the request, even though it was put forward by personal associates like Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya. The Lord maintained that it is dangerous for a sannyāsī to be in intimate touch with worldly money-conscious men and with women. The Lord was an ideal sannyāsī. No woman could approach the Lord even to offer respects. Women's seats were accommodated far away from the Lord. As an ideal teacher and ācārya, He was very strict in the routine work of a sannyāsī. Apart from being a divine incarnation, the Lord was an ideal character as a human being. His behavior with other persons was also above suspicion. In His dealing as ācārya, He was harder than the thunderbolt and softer than the rose. One of His associates, Junior Haridāsa, committed a great mistake by lustfully glancing at a young woman. The Lord as Supersoul could detect this lust in the mind of Junior Haridāsa, who was at once banished from the Lord's association and was never accepted again, even though the Lord was implored to excuse Haridāsa for the mistake. Junior Haridāsa afterwards committed suicide due to being disassociated from the company of the Lord, and the news of suicide was duly related to the Lord. Even at that time the Lord was not forgetful of the offense, and He said that Haridāsa had rightly met with the proper punishment.

On the principles of the renounced order of life and discipline, the Lord knew no compromise, and therefore even though He knew that the King was a great devotee, He refused to see the King, only because the King was a dollar-and-cent man. By this example the Lord wanted to emphasize the proper behavior for a transcendentalist. A transcendentalist has nothing to do with women and money. He must always refrain from such intimate relations. The King was, however, favored by the Lord by the expert arrangement of the devotees. This means that the beloved devotee of the Lord can favor a neophyte more liberally than the Lord. Pure devotees, therefore, never commit an offense at the feet of another pure devotee. An offense at the lotus feet of the Lord is sometimes excused by the merciful Lord, but an offense at the feet of a devotee is very dangerous for one who actually wants to make progress in devotional service.

As long as the Lord remained at Purī, thousands of His devotees used to come to see Him during the Ratha-yātrā car festival of Lord Jagannātha. And during the car festival, the washing of the Guṇḍicā temple under the direct supervision of the Lord was an important function. The Lord's congregational saṅkīrtana movement at Purī was a unique exhibition for the mass of people. That is the way to turn the mass mind towards spiritual realization. The Lord inaugurated this system of mass saṅkīrtana, and leaders of all countries can take advantage of this spiritual movement in order to keep the mass of people in a pure state of peace and friendship with one another. This is now the demand of the present human society all over the world.

After some time the Lord again started on His tour towards northern India, and He decided to visit Vṛndāvana and its neighboring places. He passed through the jungles of Jharikhaṇḍa (Madhya Bhārata), and all the wild animals also joined His saṅkīrtana movement. The wild tigers, elephants, bears and deer all together accompanied the Lord, and the Lord accompanied them in saṅkīrtana. By this He proved that by the propagation of the saṅkīrtana movement (congregational chanting and glorifying of the name of the Lord) even the wild animals can live in peace and friendship, and what to speak of men who are supposed to be civilized. No man in the world will refuse to join the saṅkīrtana movement. Nor is the Lord's saṅkīrtana movement restricted to any caste, creed, color or species. Here is direct evidence of His great mission: He allowed even the wild animals to partake in His great movement.

On His way back from Vṛndāvana He first came to Prayāga, where He met Rūpa Gosvāmī along with his younger brother, Anupama. Then He came down to Benares. For two months, He instructed Śrī Sanātana Gosvāmī in the transcendental science. The instruction to Sanātana Gosvāmī is in itself a long narration, and full presentation of the instruction will not be possible here. The main ideas are given as follows.

Sanātana Gosvāmī (formerly known as Sākara Mallika) was in the cabinet service of the Bengal government under the regime of Nawab Hussain Shah. He decided to join with the Lord and thus retired from the service. On His way back from Vṛndāvana, when He reached Vārāṇasī, the Lord became the guest of Śrī Tapana Miśra and Candraśekhara, assisted by a Mahārāṣṭra brāhmaṇa. At that time Vārāṇasī was headed by a great sannyāsī of the Māyāvāda school named Śrīpāda Prakāśānanda Sarasvatī. When the Lord was at Vārāṇasī, the people in general became more attracted to Lord Caitanya Mahāprabhu on account of His mass saṅkīrtana movement. Wherever He visited, especially the Viśvanātha temple, thousands of pilgrims would follow Him. Some were attracted by His bodily features, and others were attracted by His melodious songs glorifying the Lord.

The Māyāvādī sannyāsīs designate themselves as Nārāyaṇa. Vārāṇasī is still overflooded with many Māyāvādī sannyāsīs. Some people who saw the Lord in His saṅkīrtana party considered Him to be actually Nārāyaṇa, and this report reached the camp of the great sannyāsī Prakāśānanda.

In India there is always a kind of spiritual rivalry between the Māyāvāda and Bhāgavata schools, and thus when the news of the Lord reached Prakāśānanda he knew that the Lord was a Vaiṣṇava sannyāsī, and therefore he minimized the value of the Lord before those who brought him the news. He deprecated the activities of the Lord because of His preaching the saṅkīrtana movement, which was in his opinion nothing but religious sentiment. Prakāśānanda was a profound student of the Vedānta, and he advised his followers to give attention to the Vedānta and not to indulge in saṅkīrtana.

One devotee brāhmaṇa, who became a devotee of the Lord, did not like the criticism of Prakāśānanda, and he went to the Lord to express his regrets. He told the Lord that when he uttered the Lord's name before the sannyāsī Prakāśānanda, the latter strongly criticized the Lord, although the brāhmaṇa heard Prakāśānanda uttering several times the name Caitanya. The brāhmaṇa was astonished to see that the sannyāsī Prakāśānanda could not vibrate the sound Kṛṣṇa even once, although he uttered the name Caitanya several times.

The Lord smilingly explained to the devotee brāhmaṇa why the Māyāvādī cannot utter the holy name of Kṛṣṇa. "The Māyāvādīs are offenders at the lotus feet of Kṛṣṇa, although they utter always brahma, ātmā, or caitanya, etc. And because they are offenders at the lotus feet of Kṛṣṇa, they are actually unable to utter the holy name of Kṛṣṇa. The name Kṛṣṇa and the Personality of Godhead Kṛṣṇa are identical. There is no difference in the absolute realm between the name, form or person of the Absolute Truth because in the absolute realm everything is transcendental bliss. There is no difference between the body and the soul for the Personality of Godhead, Kṛṣṇa. Thus He is different from the living entity who is always different from his outward body. Because of Kṛṣṇa's transcendental position, it is very difficult for a layman to actually know the Personality of Godhead, Kṛṣṇa, His holy name and fame, etc. His name, fame, form and pastimes all are one and the same transcendental identity, and they are not knowable by the exercise of the material senses.

"The transcendental relationship of the pastimes of the Lord is the source of still more bliss than one can experience by realization of Brahman or by becoming one with the Supreme. Had it not been so, then those who are already situated in the transcendental bliss of Brahman would not have been attracted by the transcendental bliss of the pastimes of the Lord."

After this, a great meeting was arranged by the devotees of the Lord in which all the sannyāsīs were invited, including the Lord and Prakāśānanda Sarasvatī. In this meeting both the scholars (the Lord and Prakāśānanda) had a long discourse on the spiritual values of the saṅkīrtana movement, and a summary is given below.

The great Māyāvādī sannyāsī Prakāśānanda inquired from the Lord as to the reason for His preferring the saṅkīrtana movement to the study of the Vedānta-sūtra. Prakāśānanda said that it is the duty of a sannyāsī to read the Vedānta-sūtra. What caused the Lord to indulge in saṅkīrtana?

After this inquiry, the Lord submissively replied: "I have taken to the saṅkīrtana movement instead of the study of Vedānta because I am a great fool." The Lord thus represented Himself as one of the numberless fools of this age who are absolutely incapable of studying the Vedānta philosophy. The fools indulgence in the study of Vedānta has caused so much havoc in society. The Lord thus continued: "And because I am a great fool, My spiritual master forbade Me to play with Vedānta philosophy. He said that it is better that I chant the holy name of the Lord, for that would deliver Me from material bondage.

"In this age of Kali there is no other religion but the glorification of the Lord by utterance of His holy name, and that is the injunction of all the revealed scriptures. And My spiritual master has taught Me one śloka [from the Bṛhan-nāradīya Purāṇa]:

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā. [Cc. Adi 17.21]

"So on the order of My spiritual master, I chant the holy name of Hari, and I am now mad after this holy name. Whenever I utter the holy name I forget Myself completely, and sometimes I laugh, cry and dance like a madman. I thought that I had actually gone mad by this process of chanting, and therefore I asked My spiritual master about it. He informed Me that this was the real effect of chanting the holy name, which produces a transcendental emotion that is a rare manifestation. It is the sign of love of God, which is the ultimate end of life. Love of God is transcendental to liberation [mukti], and thus it is called the fifth stage of spiritual realization, above the stage of liberation. By chanting the holy name of Kṛṣṇa one attains the stage of love of God, and it was good that fortunately I was favored with the blessing."

On hearing this statement from the Lord, the Māyāvādī sannyāsī asked the Lord what was the harm in studying the Vedānta along with chanting the holy name. Prakāśānanda Sarasvatī knew well that the Lord was formerly known as Nimāi Paṇḍita, a very learned scholar of Navadvīpa, and His posing as a great fool was certainly to some purpose. Hearing this inquiry by the sannyāsī, the Lord smiled and said, "My dear sir, if you do not mind, I will answer your inquiry."

All the sannyāsīs there were very much pleased with the Lord for His honest dealings, and they unanimously replied that they would not be offended by whatever He replied. The Lord then spoke as follows:

"Vedānta-sūtra consists of transcendental words or sounds uttered by the transcendental Personality of Godhead. As such, in the Vedānta there cannot be any human deficiencies like mistake, illusion, cheating or inefficiency. The message of the Upaniṣads is expressed in the Vedānta-sūtra, and what is said there directly is certainly glorified. Whatever interpretations have been given by Śaṅkarācārya have no direct bearing on the sūtra, and therefore such commentation spoils everything.

"The word Brahman indicates the greatest of all, which is full with transcendental opulences, superior to all. Brahman is ultimately the Personality of Godhead, and He is covered by indirect interpretations and established as impersonal. Everything that is in the spiritual world is full of transcendental bliss, including the form, body, place and paraphernalia of the Lord. All are eternally cognizant and blissful. It is not the fault of the Ācārya Śaṅkara that he has so interpreted Vedānta, but if someone accepts it, then certainly he is doomed. Anyone who accepts the transcendental body of the Personality of Godhead as something mundane certainly commits the greatest blasphemy."

The Lord thus spoke to the sannyāsī almost in the same way that He spoke to the Bhaṭṭācārya of Purī, and by forceful arguments He nullified the Māyāvāda interpretations of the Vedānta-sūtra. All the sannyāsīs there claimed that the Lord was the personified Vedas and the Personality of Godhead. All the sannyāsīs were converted to the cult of bhakti, all of them accepted the holy name of the Lord Śrī Kṛṣṇa, and they dined together with the Lord in the midst of them. After this conversion of the sannyāsīs, the popularity of the Lord increased at Vārāṇasī, and thousands of people assembled to see the Lord in person. The Lord thus established the primary importance of Śrīmad-Bhāgavata-dharma, and He defeated all other systems of spiritual realization. Since then everyone at Vārāṇasī was overwhelmed with the transcendental saṅkīrtana movement.

While the Lord was camping at Vārāṇasī, Sanātana Gosvāmī also arrived after retiring from office. He was formerly one of the state ministers in the government of Bengal, then under the regime of Nawab Hussain Shah. He had some difficulty in getting relief from the state service, for the Nawab was reluctant to let him leave. Nonetheless he came to Vārāṇasī, and the Lord taught him the principles of devotional service. He taught him about the constitutional position of the living being, the cause of his bondage under material conditions, his eternal relation with the Personality of Godhead, the transcendental position of the Supreme Personality of Godhead, His expansions in different plenary portions of incarnations, His control of different parts of the universe, the nature of His transcendental abode, devotional activities, their different stages of development, the rules and regulations for achieving the gradual stages of spiritual perfection, the symptoms of different incarnations in different ages, and how to detect them with reference to the context of revealed scriptures.

The Lord's teachings to Sanātana Gosvāmī form a big chapter in the text of Śrī Caitanya-caritāmṛta, and to explain the whole teachings in minute details will require a volume in itself. These are treated in detail in our book Teachings of Lord Caitanya.

At Mathurā, the Lord visited all the important places; then He reached Vṛndāvana. Lord Caitanya appeared in the family of a high-caste brāhmaṇa, and over and above that as sannyāsī He was the preceptor for all the varṇas and āśramas. But He used to accept meals from all classes of Vaiṣṇavas. At Mathurā the Sanoḍiyā brāhmaṇas are considered to be in the lower status of society, but the Lord accepted meals in the family of such a brāhmaṇa also because His host happened to be a disciple of the Mādhavendra Purī family.

At Vṛndāvana the Lord took bath in twenty-four important bathing places and ghāṭas. He traveled to all the twelve important vanas (forests). In these forests all the cows and birds welcomed Him, as if He were their very old friend. The Lord also began to embrace all the trees of those forests, and by doing so He felt the symptoms of transcendental ecstasy. Sometimes He fell unconscious, but He was made to regain consciousness by the chanting of the holy name of Kṛṣṇa. The transcendental symptoms that were visible on the body of the Lord during His travel within the forest of Vṛndāvana were all unique and inexplicable, and we have just given a synopsis only.

Some of the important places that were visited by the Lord in Vṛndāvana were Kāmyavana, Ādīśvara, Pāvana-sarovara, Khadiravana, Śeṣaśāyī, Khela-tīrtha, Bhāṇḍīravana, Bhadravana, Śrīvana, Lauhavana, Mahāvana, Gokula, Kāliya-hrada, Dvādaśāditya, Keśī-tīrtha, etc. When He saw the place where the rāsa dance took place, He at once fell down in trance. As long as He remained at Vṛndāvana, He made His headquarters at Akrūra-ghāṭa.

From Vṛndāvana His personal servitor Kṛṣṇadāsa Vipra induced Him to go back to Prayāga to take bath during the Māgha-melā. The Lord acceded to this proposal, and they started for Prayāga. On the way they met with some Pathans, amongst whom there was a learned Moulana. The Lord had some talks with the Moulana and his companions, and the Lord convinced the Moulana that in the Koran also there are descriptions of Bhāgavata-dharma and Kṛṣṇa. All the Pathans were converted to His cult of devotional service.

When He returned to Prayāga, Śrīla Rūpa Gosvāmī and his youngest brother met Him near Bindu-mādhava temple. This time the Lord was welcomed by the people of Prayāga more respectfully. Vallabha Bhaṭṭa, who resided on the other bank of Prayāga in the village of Āḍāila, was to receive Him at his place. but while going there the Lord jumped in the River Yamunā. With great difficulty He was picked up in an unconscious state. Finally He visited the headquarters of Vallabha Bhaṭṭa. This Vallabha Bhaṭṭa was one of His chief admirers, but later on he inaugurated his own party, the Vallabha-sampradāya.

On the bank of the Daśāśvamedha-ghāṭa at Prayāga for ten days continually the Lord instructed Rūpa Gosvāmī in the science of devotional service to the Lord. He taught the Gosvāmī the divisions of the living creatures in the 8,400,000 species of life. Then He taught him about the human species. Out of them He discussed the followers of the Vedic principles, out of them the fruitive workers, out of them the empiric philosophers, and out of them the liberated souls. He said that there are only a few who are actually pure devotees of Lord Śrī Kṛṣṇa.

Śrīla Rūpa Gosvāmī was the younger brother of Sanātana Gosvāmī, and when he retired from service he brought with him two boat fulls of gold coins. This means that he brought with him some hundreds of thousands of rupees accumulated by the labor of his service. And before leaving home for Lord Caitanya Mahāprabhu, he divided the wealth as follows: fifty percent for the service of the Lord and His devotees, twenty-five percent for relatives and twenty-five percent for his personal needs in case of emergency. In that way he set an example for all householders.

The Lord taught the Gosvāmī about devotional service, comparing it to a creeper, and advised him to protect the bhakti creeper most carefully against the mad elephant offense against the pure devotees. In addition, the creeper has to be protected from the desires of sense enjoyment, monistic liberation and perfection of the haṭha-yoga system. They are all detrimental on the path of devotional service. Similarly, violence against living beings, and desire for worldly gain, worldly reception and worldly fame are all detrimental to the progress of bhakti, or Bhāgavata-dharma.

Pure devotional service must be freed from all desires for sense gratification, fruitive aspirations and culture of monistic knowledge. One must be freed from all kinds of designations, and when one is thus converted to transcendental purity, one can then serve the Lord by purified senses.

As long as there is the desire to enjoy sensually or to become one with the Supreme or to possess the mystic powers, there is no question of attaining the stage of pure devotional service.

Devotional service is conducted under two categories, namely primary practice and spontaneous emotion. When one can rise to the platform of spontaneous emotion, he can make further progress by spiritual attachment, feeling, love, and many higher stages of devotional life for which there are no English words. We have tried to explain the science of devotional service in our book The Nectar of Devotion, based on the authority of Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī.

Transcendental devotional service has five stages of reciprocation:

  1. The self-realization stage just after liberation from material bondage is called the śānta, or neutral stage.
  1. After that, when there is development of transcendental knowledge of the Lord's internal opulences, the devotee engages himself in the dāsya stage.
  1. By further development of the dāsya stage, a respectful fraternity with the Lord develops, and above that a feeling of friendship on equal terms becomes manifest. Both these stages are called sākhya stage, or devotional service in friendship.
  1. Above this is the stage of paternal affection toward the Lord, and this is called the vātsalya stage.
  1. And above this is the stage of conjugal love, and this stage is called the highest stage of love of God, although there is no difference in quality in any of the above stages. The last stage of conjugal love of God is called the mādhurya stage.

Thus He instructed Rūpa Gosvāmī in devotional science and deputed him to Vṛndāvana to excavate the lost sites of the transcendental pastimes of the Lord. After this, the Lord returned to Vārāṇasī and delivered the sannyāsīs and instructed the elder brother of Rūpa Gosvāmī. We have already discussed this.

The Lord left only eight ślokas of His instructions in writing, and they are known as the Śikṣāṣṭaka. All other literatures of His divine cult were extensively written by the Lord's principal followers, the six Gosvāmīs of Vṛndāvana, and their followers. The cult of Caitanya philosophy is richer than any other, and it is admitted to be the living religion of the day with the potency for spreading as viśva-dharma, or universal religion. We are glad that the matter has been taken up by some enthusiastic sages like Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja and his disciples. We shall eagerly wait for the happy days of Bhāgavata-dharma, or prema-dharma, inaugurated by the Lord Śrī Caitanya Mahāprabhu.

The eight ślokas completed by the Lord are:

1

Glory to the Śrī Kṛṣṇa saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

2

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them.

3

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

4

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

5

O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. please pick me up from this ocean of death and place me as one of the atoms of Your lotus feet.

6

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

7

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

8

I know no one but Kṛṣṇa as my Lord, and He shall remain so even if He handles me roughly in His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord unconditionally.

Canto 1 - "Creation"

Chapter One

Questions by the Sages

TEXT 1

oṁ namo bhagavate vāsudevāya

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

SYNONYMS

om-O my Lord; namaḥ-offering my obeisances; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Vāsudeva (the son of Vasudeva), or Lord Śrī Kṛṣṇa, the primeval Lord; janma-ādi-creation, sustenance and destruction; asya-of the manifested universes; yataḥ-from whom; anvayāt-directly; itarataḥ-indirectly; ca-and; artheṣu-purposes; abhijñaḥ-fully cognizant; sva-rāṭ-fully independent; tene-imparted; brahma-the Vedic knowledge; hṛdā-consciousness of the heart; yaḥ-one who; ādi-kavaye-unto the original created being; muhyanti-are illusioned; yat-about whom; sūrayaḥ-great sages and demigods; tejaḥ-fire; vāri-water; mṛdām-earth; yathā-as much as; vinimayaḥ-action and reaction; yatra-whereupon; tri-sargaḥ-three modes of creation, creative faculties; amṛṣā-almost factual; dhāmnā-along with all transcendental paraphernalia; svena-self-sufficiently; sadā-always; nirasta-negation by absence; kuhakam-illusion; satyam-truth; param-absolute; dhīmahi-I do meditate upon.

O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.

Obeisances unto the Personality of Godhead, Vāsudeva, directly indicate Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained in the text of this work. Śrī Vyāsadeva asserts herein that Śrī Kṛṣṇa is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his Kṛṣṇa-sandarbha. And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named Brahma-saṁhitā. In the Sāma-veda Upaniṣad, it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī. Therefore, in this prayer, the first proposition holds that Lord Śrī Kṛṣṇa is the primeval Lord, and if any transcendental nomenclature is to be understood as belonging to the Absolute Personality of Godhead, it must be the name indicated by the word Kṛṣṇa, which means the all-attractive. In Bhagavad-gītā, in many places, the Lord asserts Himself to be the original Personality of Godhead, and this is confirmed by Arjuna, and also by great sages like Nārada, Vyāsa, and many others. In the Padma Purāṇa, it is also stated that out of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Vāsudeva indicates the plenary portion of the Personality of Godhead, and all the different forms of the Lord, being identical with Vāsudeva, are indicated in this text. The name Vāsudeva particularly indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, who are the perfected ones among those in the renounced order of life.

Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes. Everything that exists emanates from the Lord. How this is so is explained in later chapters of this work. This work is described by Mahāprabhu Śrī Caitanya as the spotless Purāṇa because it contains the transcendental narration of the Personality of Godhead Śrī Kṛṣṇa. The history of the Śrīmad-Bhāgavatam is also very glorious. It was compiled by Śrī Vyāsadeva after he had attained maturity in transcendental knowledge. He wrote this under the instructions of Śrī Nāradajī, his spiritual master. Vyāsadeva compiled all Vedic literatures, containing the four divisions of the Vedas, the Vedānta-sūtras (or the Brahma-sūtras), the Purāṇas, the Mahābhārata, and so on. But nevertheless he was not satisfied. His dissatisfaction was observed by his spiritual master, and thus Nārada advised him to write on the transcendental activities of Lord Śrī Kṛṣṇa. These transcendental activities are described specifically in the Tenth Canto of this work. But, in order to reach to the very substance, one must proceed gradually by developing knowledge of the categories.

It is natural that a philosophical mind wants to know about the origin of the creation. At night he sees the stars in the sky, and he naturally speculates about their inhabitants. Such inquiries are natural for man because man has a developed consciousness which is higher than that of the animals. The author of Śrīmad-Bhāgavatam gives a direct answer to such inquiries. He says that the Lord Śrī Kṛṣṇa is the origin of all creations. He is not only the creator of the universe, but the destroyer as well. The manifested cosmic nature is created at a certain period by the will of the Lord. It is maintained for some time, and then it is annihilated by His will. Therefore, the supreme will is behind all cosmic activities. Of course, there are atheists of various categories who do not believe in a creator, but that is due to a poor fund of knowledge. The modern scientist, for example, has created space satellites, and by some arrangement or other, these satellites are thrown into outer space to fly for some time at the control of the scientist who is far away. Similarly, all the universes with innumerable stars and planets are controlled by the intelligence of the Personality of Godhead.

In Vedic literatures, it is said that the Absolute Truth, Personality of Godhead, is the chief amongst all living personalities. All living beings, beginning from the first created being, Brahmā, down to the smallest ant, are individual living beings. And above Brahmā, there are even other living beings with individual capacities, and the Personality of Godhead is also a similar living being. And He is an individual as are the other living beings. But the Supreme Lord, or the supreme living being, has the greatest intelligence, and He possesses supermost inconceivable energies of all different varieties. If a man's brain can produce a space satellite, one can very easily imagine how brains higher than man can produce similarly wonderful things which are far superior. The reasonable person will easily accept this argument, but there are stubborn atheists who would never agree. Śrīla Vyāsadeva, however, at once accepts the supreme intelligence as the parameśvara. He offers his respectful obeisances unto the supreme intelligence addressed as the para or the parameśvara or the Supreme Personality of Godhead. And that parameśvara is Śrī Kṛṣṇa, as admitted in Bhagavad-gītā and other scriptures delivered by Śrī Vyāsadeva and specifically in this Śrīmad-Bhāgavatam. In Bhagavad-gītā, the Lord says that there is no other para-tattva (summum bonum) than Himself. Therefore, Śrī Vyāsadeva at once worships the para-tattva, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.

Unscrupulous persons go immediately to the Tenth Canto and especially to the five chapters which describe the Lord's rāsa dance. This portion of the Śrīmad-Bhāgavatam is the most confidential part of this great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, one is sure to misunderstand the Lord's worshipable transcendental pastimes called rāsa dance and His love affairs with the gopīs. This subject matter is highly spiritual, and only the liberated persons who have gradually attained to the stage of paramahaṁsa can transcendentally relish this rāsa dance. Śrīla Vyāsadeva therefore gives the reader the chance to gradually develop spiritual realization before actually relishing the essence of the pastimes of the Lord. Therefore, he purposely invokes a Gāyatrī mantra, dhīmahi. This Gāyatrī mantra is meant for spiritually advanced people. When one is successful in chanting the Gāyatrī mantra, he can enter into the transcendental position of the Lord. One must therefore acquire brahminical qualities or be perfectly situated in the quality of goodness in order to chant the Gāyatrī mantra successfully and then attain to the stage of transcendentally realizing the Lord, His name, His fame, His qualities and so on.

Śrīmad-Bhāgavatam is the narration of the svarūpa of the Lord manifested by His internal potency, and this potency is distinguished from the external potency which has manifested the cosmic world, which is within our experience. Śrīla Vyāsadeva makes a clear distinction between the two in this śloka. Śrī Vyāsadeva says herein that the manifested internal potency is real, whereas the external manifested energy in the form of material existence is only temporary and illusory like the mirage in the desert. In the desert mirage there is no actual water. There is only the appearance of water. Real water is somewhere else. The manifested cosmic creation appears as reality. But reality, of which this is but a shadow, is in the spiritual world. Absolute Truth is in the spiritual sky, not the material sky. In the material sky everything is relative truth. That is to say, one truth depends on something else. This cosmic creation results from interaction of the three modes of nature, and the temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul, who appears in so many species of life, including the higher demigods, like Brahmā, Indra, Candra, and so on. In actuality, there is no reality in the manifested world. There appears to be reality, however, because of the true reality which exists in the spiritual world, where the Personality of Godhead eternally exists with His transcendental paraphernalia.

The chief engineer of a complicated construction does not personally take part in the construction, but he knows every nook and corner because everything is done under his direction. He knows everything about the construction, both directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows every nook and corner, although affairs are being carried out by demigods. Beginning from Brahmā down to the insignificant ant, no one is independent in the material creation. The hand of the Lord is seen everywhere. All material elements as well as all spiritual sparks emanate from Him only. And whatever is created in this material world is but the interaction of two energies, the material and the spiritual, which emanate from the Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa. A chemist can manufacture water in the chemical laboratory by mixing hydrogen and oxygen. But, in reality, the living entity works in the laboratory under the direction of the Supreme Lord. And the materials with which he works are also supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all minute details, and He is fully independent. He is compared to a mine of gold, and the cosmic creations in so many different forms are compared to objects made from the gold, such as gold rings, necklaces and so on. The gold ring and the gold necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine is different. Therefore, the Absolute Truth is simultaneously one and different. Nothing is absolutely equal with the Absolute Truth, but at the same time, nothing is independent of the Absolute Truth.

Conditioned souls, beginning from Brahmā, who engineers the entire universe, down to the insignificant ant, are all creating, but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator other than his own self. This is called māyā, or illusion. Because of his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses, and thus he thinks that matter automatically takes its own shape without the aid of a superior intelligence. This is refuted in this śloka by Śrīla Vyāsadeva: "Since the complete whole or the Absolute Truth is the source of everything, nothing can be independent of the body of the Absolute Truth." Whatever happens to the body quickly becomes known to the embodied. Similarly, the creation is the body of the absolute whole. Therefore, the Absolute knows everything directly and indirectly that happens in the creation.

In the śruti-mantra, it is also stated that the absolute whole or Brahman is the ultimate source of everything. Everything emanates from Him, and everything is maintained by Him. And at the end, everything enters into Him. That is the law of nature. In the smṛti-mantra, the same is confirmed. It is said that the source from which everything emanates at the beginning of Brahmā's millennium and the reservoir to which everything ultimately enters, is the Absolute Truth or Brahman. Material scientists take it for granted that the ultimate source of the planetary system is the sun, but they are unable to explain the source of the sun. Herein, the ultimate source is explained. According to the Vedic literatures, Brahmā, who may be compared to the sun, is not the ultimate creator. It is stated in this śloka that Brahmā was taught Vedic knowledge by the Personality of Godhead. One may argue that Brahmā, being the original living being, could not be inspired because there was no other being living at that time. Herein it is stated that the Supreme Lord inspired the secondary creator, Brahmā, in order that Brahmā could carry out his creative functions. So, the supreme intelligence behind all creations is the Absolute Godhead, Śrī Kṛṣṇa. In Bhagavad-gītā, Lord Śrī Kṛṣṇa states that it is He only who superintends the creative energy, prakṛti, which constitutes the totality of matter. Therefore, Śrī Vyāsadeva does not worship Brahmā, but the Supreme Lord, who guides Brahmā in his creative activities. In this śloka, the particular words abhijñaḥ and svarāṭ are significant. These two words distinguish the Supreme Lord from all the other living entities. No other living entity is either abhijñaḥ or svarāṭ. That is, no one is either fully cognizant or fully independent. Even Brahmā has to meditate upon the Supreme Lord in order to create. Then what to speak of great scientists like Einstein! The brains of such a scientist are certainly not the products of any human being. Scientists cannot manufacture such a brain, and what to speak of foolish atheists who defy the authority of the Lord? Even Māyāvādī impersonalists who flatter themselves that they can become one with the Lord are neither abhijñaḥ or svarāṭ. Such impersonalists undergo severe austerities to acquire knowledge to become one with the Lord. But ultimately they become dependent on some rich disciple who supplies them with money to build monasteries and temples. Atheists like Rāvaṇa or Hiraṇyakaśipu had to undergo severe penances before they could flout the authority of the Lord. But ultimately, they were rendered helpless and could not save themselves when the Lord appeared before them as cruel death. This is also the case with the modern atheists who also dare to flout the authority of the Lord. Such atheists will be dealt with similarly, for history repeats itself. Whenever men neglect the authority of the Lord, nature and her laws are there to penalize them. This is confirmed in Bhagavad-gītā in the well-known verse yadā yadā hi dharmasya glāniḥ. "Whenever there is a decline of dharma and a rise of adharma, O Arjuna, then I incarnate Myself." (Bg. 4.7)

That the Supreme Lord is all-perfect is confirmed in all śruti-mantras. It is said in the śruti-mantras that the all-perfect Lord threw a glance over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material creation with seeds of spiritual sparks, and thus the creative energies are set in motion to enact so many wonderful creations. An atheist may argue that God is no more expert than a watchmaker, but of course God is greater because He can create machines in duplicate male and female forms. The male and female forms of different types of machineries go on producing innumerable similar machines without God's further attention. If a man could manufacture such a set of machines that could produce other machines without his attention, then he could approach the intelligence of God. But that is not possible, for each machine has to be handled individually. Therefore, no one can create as well as God. Another name for God is asamaurdhva, which means that no one is equal to or greater than Him. Paraṁ satyam, or the Supreme Truth, is He who has no equal or superior. This is confirmed in the śruti-mantras. It is said that before the creation of the material universe there existed the Lord only, who is master of everyone. That Lord instructed Brahmā in Vedic knowledge. That Lord has to be obeyed in all respects. Anyone who wants to get rid of the material entanglement must surrender unto Him. This is also confirmed in Bhagavad-gītā.

Unless one surrenders unto the lotus feet of the Supreme Lord, it is certain that he will be bewildered. When an intelligent man surrenders unto the lotus feet of Kṛṣṇa and knows completely that Kṛṣṇa is the cause of all causes, as confirmed in Bhagavad-gītā, then only can such an intelligent man become a mahātmā, or great soul. But such a great soul is rarely seen. Only the mahātmās can understand that the Supreme Lord is the primeval cause of all creations. He is parama or ultimate truth because all other truths are relative to Him. He is omniscient. For Him, there is no illusion.

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrī Vyāsadeva. And some of them suggest that this book is a modern creation written by someone named Vopadeva. In order to refute such meaningless arguments, Śrī Śrīdhara Svāmī points out that there is reference to the Bhāgavatam in many of the oldest Purāṇas. This first śloka of the Bhāgavatam begins with the Gāyatrī mantra. There is reference to this in the Matsya Purāṇa, which is the oldest Purāṇa. In that Purāṇa, it is said with reference to the Gāyatrī mantra in the Bhāgavatam that there are many narrations of spiritual instructions beginning with the Gāyatrī mantra. And there is the history of Vṛtrāsura. Anyone who makes a gift of this great work on a full moon day attains to the highest perfection of life by returning to Godhead. There is reference to the Bhāgavatam in other Purāṇas also, where it is clearly stated that this work was finished in twelve cantos, which include eighteen thousand ślokas. In the Padma Purāṇa also there is reference to the Bhāgavatam in a conversation between Gautama and Mahārāja Ambarīṣa. The king was advised therein to read regularly Śrīmad-Bhāgavatam if he desired liberation from material bondage. Under the circumstances, there is no doubt about the authority of the Bhāgavatam. Within the past five hundred years, many erudite scholars and ācāryas like Jīva Gosvāmī, Sanātana Gosvāmī, Viśvanātha Cakravartī, Vallabhācārya, and many other distinguished scholars even after the time of Lord Caitanya made elaborate commentaries on the Bhāgavatam. And the serious student would do well to attempt to go through them to better relish the transcendental messages.

Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with the original and pure sex psychology (ādi-rasa), devoid of all mundane inebriety. The whole material creation is moving under the principle of sex life. In modern civilization, sex life is the focal point for all activities. Wherever one turns his face, he sees sex life predominant. Therefore, sex life is not unreal. Its reality is experienced in the spiritual world. The material sex life is but a perverted reflection of the original fact. The original fact is in the Absolute Truth, and thus the Absolute Truth cannot be impersonal. It is not possible to be impersonal and contain pure sex life. Consequently, the impersonalist philosophers have given indirect impetus to the abominable mundane sex life because they have overstressed the impersonality of the ultimate truth. Consequently, man without information of the actual spiritual form of sex has accepted perverted material sex life as the all in all. There is a distinction between sex life in the diseased material condition and spiritual sex life.

This Śrīmad-Bhāgavatam will gradually elevate the unbiased reader to the highest perfectional stage of transcendence. It will enable him to transcend the three modes of material activities: fruitive actions, speculative philosophy, and worship of functional deities as inculcated in Vedic verses.

TEXT 2

dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

SYNONYMS

dharmaḥ-religiosity; projjhita-completely rejected; kaitavaḥ-covered by fruitive intention; atra-herein; paramaḥ-the highest; nirmatsarāṇām-of the one-hundred-percent pure in heart; satām-devotees; vedyam-understandable; vāstavam-factual; atra-herein; vastu-substance; śivadam-well-being; tāpa-traya-threefold miseries; unmūlanam-causing uprooting of; śrīmat-beautiful; bhāgavate-the Bhāgavata Purāṇa; mahā-muni-the great sage (Vyāsadeva); kṛte-having compiled; kim-what is; vā-the need; paraiḥ-others; īśvaraḥ-the Supreme Lord; sadyaḥ-at once; hṛdi-within the heart; avarudhyate-become compact; atra-herein; kṛtibhiḥ-by the pious men; śuśrūṣubhiḥ-by culture; tat-kṣaṇāt-without delay.

Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Vyāsadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhāgavatam, by this culture of knowledge the Supreme Lord is established within his heart.

Religion includes four primary subjects, namely pious activities, economic development, satisfaction of the senses, and finally liberation from material bondage. Irreligious life is a barbarous condition. Indeed, human life begins when religion begins. Eating, sleeping, fearing, and mating are the four principles of animal life. These are common both to animals and to human beings. But religion is the extra function of the human being. Without religion, human life is no better than animal life. Therefore, in human societies there is some form of religion which aims at self-realization and which makes reference to man's eternal relationship with God.

In the lower stages of human civilization, there is always competition to lord it over the material nature or, in other words, there is a continuous rivalry to satisfy the senses. Driven by such consciousness, man turns to religion. He thus performs pious activities or religious functions in order to gain something material. But if such material gains are obtainable in other ways, then so-called religion is neglected. This is the situation in modern civilization. Man is thriving economically, so at present he is not very interested in religion. Churches, mosques or temples are now practically vacant. Men are more interested in factories, shops, and cinemas than in religious places which were erected by their forefathers. This practically proves that religion is performed for some economic gains. Economic gains are needed for sense gratification. Often when one is baffled in the pursuit of sense gratification, he takes to salvation and tries to become one with the Supreme Lord. Consequently, all these states are simply different types of sense gratification.

In the Vedas, the above-mentioned four activities are prescribed in the regulative way so that there will not be any undue competition for sense gratification. But Śrīmad-Bhāgavatam is transcendental to all these sense gratificatory activities. It is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification. In the material world there is keen competition between animal and animal, man and man, community and community, nation and nation. But the devotees of the Lord rise above such competitions. They do not compete with the materialist because they are on the path back to Godhead where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world, everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy, but are well-wishers to everyone, and they strive to establish a competitionless society with God in the center. The contemporary socialist's conception of a competitionless society is artificial because in the socialist state there is competition for the post of dictator. From the point of view of the Vedas or from the point of view of common human activities, sense gratification is the basis of material life. There are three paths mentioned in the Vedas. One involves fruitive activities to gain promotion to better planets. Another involves worshiping different demigods for promotion to the planets of the demigods, and another involves realizing the Absolute Truth and His impersonal feature and becoming one with Him.

The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramātmā feature, and above this is the personal feature of the Absolute Truth, or Bhagavān. Śrīmad-Bhāgavatam gives information about the Absolute Truth in His personal feature. It is higher than impersonalist literatures and higher than the jñāna-kāṇḍa division of the Vedas. It is even higher than the karma-kāṇḍa division, and even higher than the upāsanā-kāṇḍa division, because it recommends the worship of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. In the karma-kāṇḍa, there is competition to reach heavenly planets for better sense gratification, and there is similar competition in the jñāna-kāṇḍa and the upāsanā-kāṇḍa. The Śrīmad-Bhāgavatam is superior to all of these because it aims at the Supreme Truth which is the substance or the root of all categories. From Śrīmad-Bhāgavatam one can come to know the substance as well as the categories. The substance is the Absolute Truth, the Supreme Lord, and all emanations are relative forms of energy.

Nothing is apart from the substance, but at the same time the energies are different from the substance. This conception is not contradictory. Śrīmad-Bhāgavatam explicitly promulgates this simultaneously one and different philosophy of the Vedānta-sūtra, which begins with the "janmādy asya" [SB 1.1.1] sūtra.

This knowledge that the energy of the Lord is simultaneously one with and different from the Lord is an answer to the mental speculators' attempt to establish the energy as the Absolute. When this knowledge is factually understood, one sees the conceptions of monism and dualism to be imperfect. Development of this transcendental consciousness grounded in the conception of simultaneously one and different leads one immediately to the stage of freedom from the threefold miseries. The threefold miseries are (1) those miseries which arise from the mind and body, (2) those miseries inflicted by other living beings, and (3) those miseries arising from natural catastrophes over which one has no control. Śrīmad-Bhāgavatam begins with the surrender of the devotee unto the Absolute Person. The devotee is fully aware that he is one with the Absolute and at the same time in the eternal position of servant to the Absolute. In the material conception, one falsely thinks himself the lord of all he surveys, and therefore he is always troubled by the threefold miseries of life. But as soon as one comes to know his real position as transcendental servant, he at once becomes free from all miseries. As long as the living entity is trying to master material nature, there is no possibility of his becoming servant of the Supreme. Service to the Lord is rendered in pure consciousness of one's spiritual identity; by service one is immediately freed from material encumbrances.

Over and above this, Śrīmad-Bhāgavatam is a personal commentation on the Vedānta-sūtra by Śrī Vyāsadeva. It was written in the maturity of his spiritual life through the mercy of Nārada. Śrī Vyāsadeva is the authorized incarnation of Nārāyaṇa, the Personality of Godhead. Therefore, there is no question as to his authority. He is the author of all other Vedic literatures, yet he recommends the study of Śrīmad-Bhāgavatam above all others. In other Purāṇas there are different methods set forth by which one can worship the demigods. But in the Bhāgavatam only the Supreme Lord is mentioned. The Supreme Lord is the total body, and the demigods are the different parts of that body. Consequently, by worshiping the Supreme Lord, one does not need to worship the demigods. The Supreme Lord becomes fixed in the heart of the devotee immediately. Lord Caitanya Mahāprabhu has recommended the Śrīmad-Bhāgavatam as the spotless Purāṇa and distinguishes it from all other Purāṇas.

The proper method for receiving this transcendental message is to hear it submissively. A challenging attitude cannot help one realize this transcendental message. One particular word is used herein for proper guidance. This word is śuśrūṣu. One must be anxious to hear this transcendental message. The desire to sincerely hear is the first qualification.

Less fortunate persons are not at all interested in hearing this Śrīmad-Bhāgavatam. The process is simple, but the application is difficult. Unfortunate people find enough time to hear idle social and political conversations, but when invited to attend a meeting of devotees to hear Śrīmad-Bhāgavatam they suddenly become reluctant. Sometimes professional readers of the Bhāgavatam immediately plunge into the confidential topics of the pastimes of the Supreme Lord, which they seemingly interpret as sex literature. Śrīmad-Bhāgavatam is meant to be heard from the beginning. Those who are fit to assimilate this work are mentioned in this śloka: "One becomes qualified to hear Śrīmad-Bhāgavatam after many pious deeds." The intelligent person, with thoughtful discretion, can be assured by the great sage Vyāsadeva that he can realize the Supreme Personality directly by hearing Śrīmad-Bhāgavatam. Without undergoing the different stages of realization set forth in the Vedas, one can be lifted immediately to the position of paramahaṁsa simply by agreeing to receive this message.

TEXT 3

nigama-kalpa-taror galitaṁ phalaṁ

śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayaṁ

muhur aho rasikā bhuvi bhāvukāḥ

SYNONYMS

nigama-the Vedic literatures; kalpa-taroḥ-the desire tree; galitam-fully matured; phalam-fruit; śuka-Śrīla Śukadeva Gosvāmī, the original speaker of Śrīmad-Bhāgavatam; mukhāt-from the lips of; amṛta-nectar; drava-semisolid and soft and therefore easily swallowable; saṁyutam-perfect in all respects; pibata-do relish it; bhāgavatam-the book dealing in the science of the eternal relation with the Lord; rasam-juice (that which is relishable); ālayam-until liberation, or even in a liberated condition; muhuḥ-always; aho-O; rasikāḥ-those who are full in the knowledge of mellows; bhuvi-on the earth; bhāvukāḥ-expert and thoughtful.

O expert and thoughtful men, relish Śrīmad-Bhāgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.

In the two previous ślokas it has been definitely proved that the Śrīmad-Bhāgavatam is the sublime literature which surpasses all other Vedic scriptures due to its transcendental qualities. It is transcendental to all mundane activities and mundane knowledge. In this śloka it is stated that Śrīmad-Bhāgavatam is not only a superior literature but is the ripened fruit of all Vedic literatures. In other words, it is the cream of all Vedic knowledge. Considering all this, patient and submissive hearing is definitely essential. With great respect and attention, one should receive the message and lessons imparted by the Śrīmad-Bhāgavatam.

The Vedas are compared to the desire tree because they contain all things knowable by man. They deal with mundane necessities as well as spiritual realization. The Vedas contain regulated principles of knowledge covering social, political, religious, economic, military, medicinal, chemical, physical and metaphysical subject matter and all that may be necessary to keep the body and soul together. Above and beyond all this are specific directions for spiritual realization. Regulated knowledge involves a gradual raising of the living entity to the spiritual platform, and the highest spiritual realization is knowledge that the Personality of Godhead is the reservoir of all spiritual tastes, or rasas.

Every living entity, beginning from Brahmā, the first-born living being within the material world, down to the insignificant ant, desires to relish some sort of taste derived from sense perceptions. These sensual pleasures are technically called rasas. Such rasas are of different varieties. In the revealed scriptures the following twelve varieties of rasas are enumerated: (1) raudra (anger), (2) adbhuta (wonder), (3) śṛṅgāra (conjugal love), (4) hāsya (comedy), (5) vīra (chivalry), (6) dayā (mercy), (7) dāsya (servitorship), (8) sakhya (fraternity), (9) bhayānaka (horror), (10) bībhatsa (shock), (11) śānta (neutrality), (12) vātsalya (parenthood).

The sum total of all these rasas is called affection or love. Primarily, such signs of love are manifested in adoration, service, friendship, paternal affection, and conjugal love. And when these five are absent, love is present indirectly in anger, wonder, comedy, chivalry, fear, shock and so on. For example, when a man is in love with a woman, the rasa is called conjugal love. But when such love affairs are disturbed there may be wonder, anger, shock, or even horror. Sometimes love affairs between two persons culminate in ghastly murder scenes. Such rasas are displayed between man and man and between animal and animal. There is no possibility of an exchange or rasa between a man and an animal or between a man and any other species of living beings within the material world. The rasas are exchanged between members of the same species. But as far as the spirit souls are concerned, they are one qualitatively with the Supreme Lord. Therefore, the rasas were originally exchanged between the spiritual living being and the spiritual whole, the Supreme Personality of Godhead. The spiritual exchange or rasa is fully exhibited in spiritual existence between living beings and the Supreme Lord.

The Supreme Personality of Godhead is therefore described in the śruti-mantras, Vedic hymns, as "the fountainhead of all rasas." When one associates with the Supreme Lord and exchanges one's constitutional rasa with the Lord, then the living being is actually happy.

These śruti-mantras indicate that every living being has its constitutional position, which is endowed with a particular type of rasa to be exchanged with the Personality of Godhead. In the liberated condition only, this primary rasa is experienced in full. In the material existence, the rasa is experienced in the perverted form, which is temporary. And thus the rasas of the material world are exhibited in the material form of raudra (anger) and so on.

Therefore, one who attains full knowledge of these different rasas, which are the basic principles of activities, can understand the false representations of the original rasas which are reflected in the material world. The learned scholar seeks to relish the real rasa in the spiritual form. In the beginning he desires to become one with the Supreme. Thus, less intelligent transcendentalists cannot go beyond this conception of becoming one with the spirit whole, without knowing of the different rasas.

In this śloka, it is definitely stated that spiritual rasa, which is relished even in the liberated stage, can be experienced in the literature of the Śrīmad-Bhāgavatam due to its being the ripened fruit of all Vedic knowledge. By submissively hearing this transcendental literature, one can attain the full pleasure of his heart's desire. But one must be very careful to hear the message from the right source. Śrīmad-Bhāgavatam is exactly received from the right source. It was brought by Nārada Muni from the spiritual world and given to his disciple Śrī Vyāsadeva. The latter in turn delivered the message to his son Śrīla Śukadeva Gosvāmī, and Śrīla Śukadeva Gosvāmī delivered the message to Mahārāja Parīkṣit just seven days before the King's death. Śrīla Śukadeva Gosvāmī was a liberated soul from his very birth. He was liberated even in the womb of his mother, and he did not undergo any sort of spiritual training after his birth. At birth no one is qualified, neither in the mundane nor in the spiritual sense. But Śrī Śukadeva Gosvāmī, due to his being a perfectly liberated soul, did not have to undergo an evolutionary process for spiritual realization. Yet despite his being a completely liberated person situated in the transcendental position above the three material modes, he was attracted to this transcendental rasa of the Supreme Personality of Godhead, who is adored by liberated souls who sing Vedic hymns. The Supreme Lord's pastimes are more attractive to liberated souls than to mundane people. He is of necessity not impersonal because it is only possible to carry on transcendental rasa with a person.

In the Śrīmad-Bhāgavatam the transcendental pastimes of the Lord are narrated, and the narration is systematically depicted by Śrīla Śukadeva Gosvāmī. Thus the subject matter is appealing to all classes of persons, including those who seek liberation and those who seek to become one with the supreme whole.

In Sanskrit the parrot is also known as śuka. When a ripened fruit is cut by the red beaks of such birds, its sweet flavor is enhanced. The Vedic fruit which is mature and ripe in knowledge is spoken through the lips of Śrīla Śukadeva Gosvāmī, who is compared to the parrot not for his ability to recite the Bhāgavatam exactly as he heard it from his learned father, but for his ability to present the work in a manner that would appeal to all classes of men.

The subject matter is so presented through the lips of Śrīla Śukadeva Gosvāmī that any sincere listener that hears submissively can at once relish transcendental tastes which are distinct from the perverted tastes of the material world. The ripened fruit is not dropped all of a sudden from the highest planet of Kṛṣṇaloka. Rather, it has come down carefully through the chain of disciplic succession without change or disturbance. Foolish people who are not in the transcendental disciplic succession commit great blunders by trying to understand the highest transcendental rasa known as the rāsa dance without following in the footsteps of Śukadeva Gosvāmī, who presents this fruit very carefully by stages of transcendental realization. One should be intelligent enough to know the position of Śrīmad-Bhāgavatam by considering personalities like Śukadeva Gosvāmī, who deals with the subject so carefully. This process of disciplic succession of the Bhāgavata school suggests that in the future also Śrīmad-Bhāgavatam has to be understood from a person who is factually a representative of Śrīla Śukadeva Gosvāmī. A professional man who makes a business out of reciting the Bhāgavatam illegally is certainly not a representative of Śukadeva Gosvāmī. Such a man's business is only to earn his livelihood. Therefore one should refrain from hearing the lectures of such professional men. Such men usually go to the most confidential part of the literature without undergoing the gradual process of understanding this grave subject. They usually plunge into the subject matter of the rāsa dance, which is misunderstood by the foolish class of men. Some of them take this to be immoral, while others try to cover it up by their own stupid interpretations. They have no desire to follow in the footsteps of Śrīla Śukadeva Gosvāmī.

One should conclude, therefore, that the serious student of the rasa should receive the message of Bhāgavatam in the chain of disciplic succession from Śrīla Śukadeva Gosvāmī, who describes the Bhāgavatam from its very beginning and not whimsically to satisfy the mundaner who has very little knowledge in transcendental science. Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative.

TEXT 4

naimiṣe 'nimiṣa-kṣetre

ṛṣayaḥ śaunakādayaḥ

satraṁ svargāya lokāya

sahasra-samam āsata

SYNONYMS

naimiṣe-in the forest known as Naimiṣāraṇya; animiṣa-kṣetre-the spot which is especially a favorite of Viṣṇu (who does not close His eyelids); ṛṣayaḥ-sages; śaunaka-ādayaḥ-headed by the sage Śaunaka; satram-sacrifice; svargāya-the Lord who is glorified in heaven; lokāya-and for the devotees who are always in touch with the Lord; sahasra-one thousand; samam-years; āsata-performed.

Once, in a holy place in the forest of Naimiṣāraṇya, great sages headed by the sage Śaunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees.

The prelude of the Śrīmad-Bhāgavatam was spoken in the previous three ślokas. Now the main topic of this great literature is being presented. Śrīmad-Bhāgavatam, after its first recitation by Śrīla Śukadeva Gosvāmī, was repeated for the second time at Naimiṣāraṇya.

In the Vāyavīya Tantra, it is said that Brahmā, the engineer of this particular universe, contemplated a great wheel which could enclose the universe. The hub of this great circle was fixed at a particular place known as Naimiṣāraṇya. Similarly, there is another reference to the forest of Naimiṣāraṇya in the Varāha Purāṇa, where it is stated that by performance of sacrifice at this place, the strength of demoniac people is curtailed. Thus brāhmaṇas prefer Naimiṣāraṇya for such sacrificial performances.

The devotees of Lord Viṣṇu offer all kinds of sacrifices for His pleasure. The devotees are always attached to the service of the Lord, whereas fallen souls are attached to the pleasures of material existence. In Bhagavad-gītā, it is said that anything performed in the material world for any reason other than for the pleasure of Lord Viṣṇu causes further bondage for the performer. It is enjoined therefore that all acts must be performed sacrificially for the satisfaction of Viṣṇu and His devotees. This will bring everyone peace and prosperity.

The great sages are always anxious to do good to the people in general, and as such the sages headed by Śaunaka and others assembled at this holy place of Naimiṣāraṇya with a program of performing a great and continuous chain of sacrificial ceremonies. Forgetful men do not know the right path for peace and prosperity. However, the sages know it well, and therefore for the good of all men they are always anxious to perform acts which may bring about peace in the world. They are sincere friends to all living entities, and at the risk of great personal inconvenience they are always engaged in the service of the Lord for the good of all people. Lord Viṣṇu is just like a great tree, and all others, including the demigods, men, Siddhas, Cāraṇas, Vidyādharas and other living entities, are like branches, twigs and leaves of that tree. By pouring water on the root of the tree, all the parts of the tree are automatically nourished. Only those branches and leaves which are detached cannot be so satisfied. Detached branches and leaves dry up gradually despite all watering attempts. Similarly, human society, when it is detached from the Personality of Godhead like detached branches and leaves, is not capable of being watered, and one attempting to do so is simply wasting his energy and resources.

The modern materialistic society is detached from its relation to the Supreme Lord. And all its plans which are being made by atheistic leaders are sure to be baffled at every step. Yet they do not wake up to this.

In this age, the congregational chanting of the holy names of the Lord is the prescribed method for waking up. The ways and means are most scientifically presented by Lord Śrī Caitanya Mahāprabhu, and intelligent persons may take advantage of His teachings in order to bring about real peace and prosperity. Śrīmad-Bhāgavatam is also presented for the same purpose, and this will be explained more specifically later in the text.

TEXT 5

ta ekadā tu munayaḥ

prātar huta-hutāgnayaḥ

sat-kṛtaṁ sūtam āsīnaṁ

papracchur idam ādarāt

SYNONYMS

te-the sages; ekadā-one day; tu-but; munayaḥ-sages; prātaḥ-morning; huta-burning; huta-agnayaḥ-the sacrificial fire; sat-kṛtam-due respects; sūtam-Śrī Sūta Gosvāmī; āsīnam-seated on; papracchuḥ-made inquiries; idam-on this (as follows); ādarāt-with due regards.

One day, after finishing their morning duties by burning a sacrificial fire and offering a seat of esteem to Śrīla Sūta Gosvāmī, the great sages made inquiries, with great respect, about the following matters.

Morning is the best time to hold spiritual services. The great sages offered the speaker of the Bhāgavatam an elevated seat of respect called the vyāsāsana, or the seat of Śrī Vyāsadeva. Śrī Vyāsadeva is the original spiritual preceptor for all men. And all other preceptors are considered to be his representatives. A representative is one who can exactly present the viewpoint of Śrī Vyāsadeva. Śrī Vyāsadeva impregnated the message of Bhāgavatam unto Śrīla Śukadeva Gosvāmī, and Śrī Sūta Gosvāmī heard it from him (Śrī Śukadeva Gosvāmī). All bona fide representatives of Śrī Vyāsadeva in the chain of disciplic succession are to be understood to be gosvāmīs. These gosvāmīs restrain all their senses, and they stick to the path made by the previous ācāryas. The gosvāmīs do not deliver lectures on the Bhāgavatam capriciously. Rather, they execute their services most carefully, following their predecessors who delivered the spiritual message unbroken to them.

Those who listen to the Bhāgavatam may put questions to the speaker in order to elicit the clear meaning, but this should not be done in a challenging spirit. One must submit questions with a great regard for the speaker and the subject matter. This is also the way recommended in Bhagavad-gītā. One must learn the transcendental subject by submissive aural reception from the right sources. Therefore these sages addressed the speaker Sūta Gosvāmī with great respect.

TEXT 6

ṛṣaya ūcuḥ

tvayā khalu purāṇāni

setihāsāni cānagha

ākhyātāny apy adhītāni

dharma-śāstrāṇi yāny uta

SYNONYMS

ṛṣayaḥ-the sages; ūcuḥ-said; tvayā-by you; khalu-undoubtedly; purāṇāni-the supplements to the Vedas with illustrative narrations; sa-itihāsāni-along with the histories; ca-and; anagha-freed from all vices; ākhyātāni-explained; api-although; adhītāni-well read; dharma-śāstrāṇi-scriptures giving right directions to progressive life; yāni-all these; uta-said.

The sages said: Respected Sūta Gosvāmī, you are completely free from all vice. You are well versed in all the scriptures famous for religious life, and in the Purāṇas and the histories as well, for you have gone through them under proper guidance and have also explained them.

A gosvāmī, or the bona fide representative of Śrī Vyāsadeva, must be free from all kinds of vices. The four major vices of Kali-yuga are (1) illicit connection with women, (2) animal slaughter, (3) intoxication, (4) speculative gambling of all sorts. A gosvāmī must be free from all these vices before he can dare sit on the vyāsāsana. No one should be allowed to sit on the vyāsāsana who is not spotless in character and who is not freed from the above-mentioned vices. He not only should be freed from all such vices, but must also be well versed in all revealed scriptures or in the Vedas. The Purāṇas are also parts of the Vedas. And histories like the Mahābhārata or Rāmāyaṇa are also parts of the Vedas. The ācārya or the gosvāmī must be well acquainted with all these literatures. To hear and explain them is more important than reading them. One can assimilate the knowledge of the revealed scriptures only by hearing and explaining. Hearing is called śravaṇa, and explaining is called kīrtana. The two processes of śravaṇa and kīrtana are of primary importance to progressive spiritual life. Only one who has properly grasped the transcendental knowledge from the right source by submissive hearing can properly explain the subject.

TEXT 7

yāni veda-vidāṁ śreṣṭho

bhagavān bādarāyaṇaḥ

anye ca munayaḥ sūta

parāvara-vido viduḥ

SYNONYMS

yāni-all that; veda-vidām-scholars of the Vedas; śreṣṭhaḥ-seniormost; bhagavān-incarnation of Godhead; bādarāyaṇaḥ-Vyāsadeva; anye-others; ca-and; munayaḥ-the sages; sūta-O Sūta Gosvāmī; parāvara-vidaḥ-amongst the learned scholars, one who is conversant with physical and metaphysical knowledge; viduḥ-one who knows.

Being the eldest learned Vedāntist, O Sūta Gosvāmī, you are acquainted with the knowledge of Vyāsadeva, who is the incarnation of Godhead, and you also know other sages who are fully versed in all kinds of physical and metaphysical knowledge.

Śrīmad-Bhāgavatam is a natural commentation on the Brahma-sūtra, or the Bādarāyaṇi Vedānta-sūtras. It is called natural because Vyāsadeva is author of both the Vedānta-sūtras and Śrīmad-Bhāgavatam, or the essence of all Vedic literatures. Besides Vyāsadeva, there are other sages who are the authors of six different philosophical systems, namely Gautama, Kaṇāda, Kapila, Patañjali, Jaimini and Aṣṭāvakra. Theism is explained completely in the Vedānta-sūtra, whereas in other systems of philosophical speculations, practically no mention is given to the ultimate cause of all causes. One can sit on the vyāsāsana only after being conversant in all systems of philosophy so that one can present fully the theistic views of the Bhāgavatam in defiance of all other systems. Śrīla Sūta Gosvāmī was the proper teacher, and therefore the sages at Naimiṣāraṇya elevated him to the vyāsāsana. Śrīla Vyāsadeva is designated herein as the Personality of Godhead because he is the authorized empowered incarnation.

TEXT 8

vettha tvaṁ saumya tat sarvaṁ

tattvatas tad-anugrahāt

brūyuḥ snigdhasya śiṣyasya

guravo guhyam apy uta

SYNONYMS

vettha-you are well conversant; tvam-Your Honor; saumya-one who is pure and simple; tat-those; sarvam-all; tattvataḥ-in fact; tat-their; anugrahāt-by the favor of; brūyuḥ-will tell; snigdhasya-of the one who is submissive; śiṣyasya-of the disciple; guravaḥ-the spiritual masters; guhyam-secret; api uta-endowed with.

And because you are submissive, your spiritual masters have endowed you with all the favors bestowed upon a gentle disciple. Therefore you can tell us all that you have scientifically learned from them.

The secret of success in spiritual life is in satisfying the spiritual master and thereby getting his sincere blessings. Śrīla Viśvanātha Cakravartī Ṭhākura has sung in his famous eight stanzas on the spiritual master as follows: "I offer my respectful obeisances unto the lotus feet of my spiritual master. Only by his satisfaction can one please the Personality of Godhead, and when he is dissatisfied there is only havoc on the path of spiritual realization." It is essential, therefore, that a disciple be very much obedient and submissive to the bona fide spiritual master. Śrīla Sūta Gosvāmī fulfilled all these qualifications as a disciple, and therefore he was endowed with all favors by his learned and self-realized spiritual masters such as Śrīla Vyāsadeva and others. The sages of Naimiṣāraṇya were confident that Śrīla Sūta Gosvāmī was bona fide. Therefore they were anxious to hear from him.

TEXT 9

tatra tatrāñjasāyuṣman

bhavatā yad viniścitam

puṁsām ekāntataḥ śreyas

tan naḥ śaṁsitum arhasi

SYNONYMS

tatra-thereof; tatra-thereof; añjasā-made easy; āyuṣman-blessed with a long duration of life; bhavatā-by your good self; yat-whatever; viniścitam-ascertained; puṁsām-for the people in general; ekāntataḥ-absolutely; śreyaḥ-ultimate good; tat-that; naḥ-to us; śaṁsitum-to explain; arhasi-deserve.

Please, therefore, being blessed with many years, explain to us, in an easily understandable way, what you have ascertained to be the absolute and ultimate good for the people in general.

In Bhagavad-gītā, worship of the ācārya is recommended. The ācāryas and gosvāmīs are always absorbed in thought of the well-being of the general public, especially their spiritual well-being. Spiritual wellbeing is automatically followed by material well-being. The ācāryas therefore give directions in spiritual well-being for people in general. Foreseeing the incompetencies of the people in this age of Kali, or the iron age of quarrel, the sages requested that Sūta Gosvāmī give a summary of all revealed scriptures because the people of this age are condemned in every respect. The sages, therefore, inquired of the absolute good, which is the ultimate good for the people. The condemned state of affairs of the people of this age is described as follows.

TEXT 10

prāyeṇālpāyuṣaḥ sabhya

kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo

manda-bhāgyā hy upadrutāḥ

SYNONYMS

prāyeṇa-almost always; alpa-meager; āyuṣaḥ-duration of life; sabhya-member of a learned society; kalau-in this age of Kali (quarrel); asmin-herein; yuge-age; janāḥ-the public; mandāḥ-lazy; sumanda-matayaḥ-misguided; manda-bhāgyāḥ-unlucky; hi-and above all; upadrutāḥ-disturbed.

O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

The devotees of the Lord are always anxious for the spiritual improvement of the general public. When the sages of Naimiṣāraṇya analyzed the state of affairs of the people in this age of Kali, they foresaw that men would live short lives. In Kali-yuga, the duration of life is shortened not so much because of insufficient food but because of irregular habits. By keeping regular habits and eating simple food, any man can maintain his health. Overeating, over-sense gratification, overdependence on another's mercy, and artificial standards of living sap the very vitality of human energy. Therefore the duration of life is shortened.

The people of this age are also very lazy, not only materially but in the matter of self-realization. The human life is especially meant for self-realization. That is to say, man should come to know what he is, what the world is, and what the supreme truth is. Human life is a means by which the living entity can end all the miseries of the hard struggle for life in material existence and by which he can return to Godhead, his eternal home. But, due to a bad system of education, men have no desire for self-realization. Even if they come to know about it, they unfortunately become victims of misguided teachers.

In this age, men are victims not only of different political creeds and parties, but also of many different types of sense-gratificatory diversions, such as cinemas, sports, gambling, clubs, mundane libraries, bad association, smoking, drinking, cheating, pilfering, bickerings, and so on. Their minds are always disturbed and full of anxieties due to so many different engagements. In this age, many unscrupulous men manufacture their own religious faiths which are not based on any revealed scriptures, and very often people who are addicted to sense gratification are attracted by such institutions. Consequently, in the name of religion so many sinful acts are being carried on that the people in general have neither peace of mind nor health of body. The student (brahmacārī) communities are no longer being maintained, and householders do not observe the rules and regulations of the gṛhastha-āśrama. Consequently, the so-called vānaprasthas and sannyāsīs who come out of such gṛhastha-āśramas are easily deviated from the rigid path. In the Kali-yuga the whole atmosphere is surcharged with faithlessness. Men are no longer interested in spiritual values. Material sense gratification is now the standard of civilization. For the maintenance of such material civilizations, man has formed complex nations and communities, and there is a constant strain of hot and cold wars between these different groups. It has become very difficult, therefore, to raise the spiritual standard due to the present distorted values of human society. The sages of Naimiṣāraṇya are anxious to disentangle all fallen souls, and here they are seeking the remedy from Śrīla Sūta Gosvāmī.

TEXT 11

bhūrīṇi bhūri-karmāṇi

śrotavyāni vibhāgaśaḥ

ataḥ sādho 'tra yat sāraṁ

samuddhṛtya manīṣayā

brūhi bhadrāya bhūtānāṁ

yenātmā suprasīdati

SYNONYMS

bhūrīṇi-multifarious; bhūri-many; karmāṇi-duties; śrotavyāni-to be learned; vibhāgaśaḥ-by divisions of subject matter; ataḥ-therefore; sādho-O sage; atra-herein; yat-whatever; sāram-essence; samuddhṛtya-by selection; manīṣayā-best to your knowledge; brūhi-please tell us; bhadrāya-for the good of; bhūtānām-the living beings; yena-by which; ātmā-the self; suprasīdati-becomes fully satisfied.

There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied.

Ātmā, or self, is distinguished from matter and material elements. It is spiritual in constitution, and thus it is never satisfied by any amount of material planning. All scriptures and spiritual instructions are meant for the satisfaction of this self, or ātmā. There are many varieties of approaches which are recommended for different types of living beings in different times and at different places. Consequently, the numbers of revealed scriptures are innumerable. There are different methods and prescribed duties recommended in these various scriptures. Taking into consideration the fallen condition of the people in general in this age of Kali, the sages of Naimiṣāraṇya suggested that Śrī Sūta Gosvāmī relate the essence of all such scriptures because in this age it is not possible for the fallen souls to understand and undergo all the lessons of all these various scriptures in a varṇa and āśrama system.

The varṇa and āśrama society was considered to be the best institution for lifting the human being to the spiritual platform, but due to Kali-yuga it is not possible to execute the rules and regulations of these institutions. Nor is it possible for the people in general to completely sever relations with their families as the varṇāśrama institution prescribes. The whole atmosphere is surcharged with opposition. And considering this, one can see that spiritual emancipation for the common man in this age is very difficult. The reason the sages presented this matter to Śrī Sūta Gosvāmī is explained in the following verses.

TEXT 12

sūta jānāsi bhadraṁ te

bhagavān sātvatāṁ patiḥ

devakyāṁ vasudevasya

jāto yasya cikīrṣayā

SYNONYMS

sūta-O Sūta Gosvāmī; jānāsi-you know; bhadram te-all blessings upon you; bhagavān-the Personality of Godhead; sātvatām-of the pure devotees; patiḥ-the protector; devakyām-in the womb of Devakī; vasudevasya-by Vasudeva; jātaḥ-born of; yasya-for the purpose of; cikīrṣayā-executing.

All blessings upon you, O Sūta Gosvāmī. You know for what purpose the Personality of Godhead appeared in the womb of Devakī as the son of Vasudeva.

Bhagavān means the Almighty God who is the controller of all opulences, power, fame, beauty, knowledge and renunciation. He is the protector of His pure devotees. Although God is equally disposed to everyone, He is especially inclined to His Devotees. Sat means the Absolute Truth. And persons who are servitors of the Absolute Truth are called sātvatas. And the Personality of Godhead who protects such pure devotees is known as the protector of the sātvatas. Bhadraṁ te, or "blessings upon you," indicates the sages' anxiety to know the Absolute Truth from the speaker. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, appeared to Devakī, the wife of Vasudeva. Vasudeva is the symbol of the transcendental position wherein the appearance of the Supreme Lord takes place.

TEXT 13

tan naḥ śuśrūṣamāṇānām

arhasy aṅgānuvarṇitum

yasyāvatāro bhūtānāṁ

kṣemāya ca bhavāya ca

SYNONYMS

tat-those; naḥ-unto us; śuśrūṣamāṇānām-those who are endeavoring for; arhasi-ought to do it; aṅga-O Sūta Gosvāmī; anuvarṇitum-to explain by following in the footsteps of previous ācāryas; yasya-whose; avatāraḥ-incarnation; bhūtānām-of the living beings; kṣemāya-for good; ca-and; bhavāya-upliftment; ca-and.

O Sūta Gosvāmī, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [ācāryas], for one is uplifted both by speaking them and by hearing them.

The conditions for hearing the transcendental message of the Absolute Truth are set forth herein. The first condition is that the audience must be very sincere and eager to hear. And the speaker must be in the line of disciplic succession from the recognized ācārya. The transcendental message of the Absolute is not understandable by those who are materially absorbed. Under the direction of a bona fide spiritual master, one becomes gradually purified. Therefore, one must be in the chain of disciplic succession and learn the spiritual art of submissive hearing. In the case of Sūta Gosvāmī and the sages of Naimiṣāraṇya, all these conditions are fulfilled because Śrīla Sūta Gosvāmī is in the line of Śrīla Vyāsadeva, and the sages of Naimiṣāraṇya are all sincere souls who are anxious to learn the truth. Thus the transcendental topics of Lord Śrī Kṛṣṇa's superhuman activities, His incarnation, His birth, appearance or disappearance, His forms, His names and so on are all easily understandable because all requirements are fulfilled. Such discourses help all men on the path of spiritual realization.

TEXT 14

āpannaḥ saṁsṛtiṁ ghorāṁ

yan-nāma vivaśo gṛṇan

tataḥ sadyo vimucyeta

yad bibheti svayaṁ bhayam

SYNONYMS

āpannaḥ-being entangled; saṁsṛtim-in the hurdle of birth and death; ghorām-too complicated; yat-what; nāma-the absolute name; vivaśaḥ-unconsciously; gṛṇan-chanting; tataḥ-from that; sadyaḥ-at once; vimucyeta-gets freedom; yat-that which; bibheti-fears; svayam-personally; bhayam-fear itself.

Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Kṛṣṇa, which is feared by fear personified.

Vāsudeva, or Lord Kṛṣṇa, the Absolute Personality of Godhead, is the supreme controller of everything. There is no one in creation who is not afraid of the rage of the Almighty. Great asuras like Rāvaṇa, Hiraṇyakaśipu, Kaṁsa, and others who were very powerful living entities were all killed by the Personality of Godhead. And the almighty Vāsudeva has empowered His name with the powers of His personal Self. Everything is related to Him, and everything has its identity in Him. It is stated herein that the name of Kṛṣṇa is feared even by fear personified. This indicates that the name of Kṛṣṇa is nondifferent from Kṛṣṇa. Therefore, the name of Kṛṣṇa is as powerful as Lord Kṛṣṇa Himself. There is no difference at all. Anyone, therefore, can take advantage of the holy names of Lord Śrī Kṛṣṇa even in the midst of greatest dangers. The transcendental name of Kṛṣṇa, even though uttered unconsciously or by force of circumstances, can help one obtain freedom from the hurdle of birth and death.

TEXT 15

yat-pāda-saṁśrayāḥ sūta

munayaḥ praśamāyanāḥ

sadyaḥ punanty upaspṛṣṭāḥ

svardhuny-āpo 'nusevayā

SYNONYMS

yat-whose; pāda-lotus feet; saṁśrayāḥ-those who have taken shelter of; sūta-O Sūta Gosvāmī; munayaḥ-great sages; praśamāyanāḥ-absorbed in devotion to the Supreme; sadyaḥ-at once; punanti-sanctify; upaspṛṣṭāḥ-simply by association; svardhunī-of the sacred Ganges; āpaḥ-water; anusevayā-bringing into use.

O Sūta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use.

Pure devotees of the Lord are more powerful than the waters of the sacred river Ganges. One can derive spiritual benefit out of prolonged use of the Ganges waters. But one can be sanctified at once by the mercy of a pure devotee of the Lord. In Bhagavad-gītā it is said that any person, regardless of birth as śūdra, woman, or merchant, can take shelter of the lotus feet of the Lord and by so doing can return to Godhead. To take shelter of the lotus feet of the Lord means to take shelter of the pure devotees. The pure devotees whose only business is serving are honored by the names Prabhupāda and Viṣṇupāda, which indicate such devotees to be representatives of the lotus feet of the Lord. Anyone, therefore, who takes shelter of the lotus feet of a pure devotee by accepting the pure devotee as his spiritual master can be at once purified. Such devotees of the Lord are honored equally with the Lord because they are engaged in the most confidential service of the Lord, for they deliver out of the material world the fallen souls whom the Lord wants to return home, back to Godhead. Such pure devotees are better known as vicelords according to revealed scriptures. The sincere disciple of the pure devotee considers the spiritual master equal to the Lord, but always considers himself to be a humble servant of the servant of the Lord [Cc. Madhya 13.80]. This is the pure devotional path.

TEXT 16

ko vā bhagavatas tasya

puṇya-ślokeḍya-karmaṇaḥ

śuddhi-kāmo na śṛṇuyād

yaśaḥ kali-malāpaham

SYNONYMS

kaḥ-who; vā-rather; bhagavataḥ-of the Lord; tasya-His; puṇya-virtuous; śloka-īḍya-worshipable by prayers; karmaṇaḥ-deeds; śuddhi-kāmaḥ-desiring deliverance from all sins; na-not; śṛṇuyāt-does hear; yaśaḥ-glories; kali-of the age of quarrel; mala-apaham-the agent for sanctification.

Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?

The age of Kali is the most condemned age due to its quarrelsome features. Kali-yuga is so saturated with vicious habits that there is a great fight at the slightest misunderstanding. Those who are engaged in the pure devotional service of the Lord, who are without any desire for self-aggrandizement and who are freed from the effects of fruitive actions and dry philosophical speculations are capable of getting out of the estrangements of this complicated age. The leaders of the people are very much anxious to live in peace and friendship, but they have no information of the simple method of hearing the glories of the Lord. On the contrary, such leaders are opposed to the propagation of the glories of the Lord. In other words, the foolish leaders want to completely deny the existence of the Lord. In the name of secular state, such leaders are enacting various plans every year. But by the insurmountable intricacies of the material nature of the Lord, all these plans for progress are being constantly frustrated. They have no eyes to see that their attempts at peace and friendship are failing. But here is the hint to get over the hurdle. If we want actual peace, we must open the road to understanding of the Supreme Lord Kṛṣṇa and glorify Him for His virtuous activities as they are depicted in the pages of Śrīmad-Bhāgavatam.

TEXT 17

tasya karmāṇy udārāṇi

parigītāni sūribhiḥ

brūhi naḥ śraddadhānānāṁ

līlayā dadhataḥ kalāḥ

SYNONYMS

tasya-His; karmāṇi-transcendental acts; udārāṇi-magnanimous; parigītāni-broadcast; sūribhiḥ-by the great souls; brūhi-please speak; naḥ-unto us; śraddadhānānām-ready to receive with respect; līlayā-pastimes; dadhataḥ-advented; kalāḥ-incarnations.

His transcendental acts are magnificent and gracious, and great learned sages like Nārada sing of them. Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations.

The Personality of Godhead is never inactive as some less intelligent persons suggest. His works are magnificent and magnanimous. His creations both material and spiritual are all wonderful and contain all variegatedness. They are described nicely by such liberated souls as Śrīla Nārada, Vyāsa, Vālmīki, Devala, Asita, Madhva, Śrī Caitanya, Rāmānuja, Viṣṇusvāmī, Nimbārka, Śrīdhara, Viśvanātha, Baladeva, Bhaktivinoda, Siddhānta Sarasvatī and many other learned and self-realized souls. These creations, both material and spiritual, are full of opulence, beauty and knowledge, but the spiritual realm is more magnificent due to its being full of knowledge, bliss and eternity. The material creations are manifested for some time as perverted shadows of the spiritual kingdom and can be likened to cinemas. They attract people of less intelligent caliber who are attracted by false things. Such foolish men have no information of the reality, and they take it for granted that the false material manifestation is the all in all. But more intelligent men guided by sages like Vyāsa and Nārada know that the eternal kingdom of God is more delightful, larger, and eternally full of bliss and knowledge. Those who are not conversant with the activities of the Lord and His transcendental realm are sometimes favored by the Lord in His adventures as incarnations wherein He displays the eternal bliss of His association in the transcendental realm. By such activities He attracts the conditioned souls of the material world. Some of these conditioned souls are engaged in the false enjoyment of material senses and others in simply negating their real life in the spiritual world. These less intelligent persons are known as karmīs, or fruitive workers, and jñānīs, or dry mental speculators. But above these two classes of men is the transcendentalist known as sātvata, or the devotee, who is busy neither with rampant material activity nor with material speculation. He is engaged in the positive service of the Lord, and thereby he derives the highest spiritual benefit unknown to the karmīs and jñānīs.

As the supreme controller of both the material and spiritual worlds, the Lord has different incarnations of unlimited categories. Incarnations like Brahmā, Rudra, Manu, Pṛthu and Vyāsa are His material qualitative incarnations, but His incarnations like Rāma, Narasiṁha, Varāha and Vāmana are His transcendental incarnations. Lord Śrī Kṛṣṇa is the fountainhead of all incarnations, and He is therefore the cause of all causes.

TEXT 18

athākhyāhi harer dhīmann

avatāra-kathāḥ śubhāḥ

līlā vidadhataḥ svairam

īśvarasyātma-māyayā

SYNONYMS

atha-therefore; ākhyāhi-describe; hareḥ-of the Lord; dhīman-O sagacious one; avatāra-incarnations; kathāḥ-narratives; śubhāḥ-auspicious; līlā-adventures; vidadhataḥ-performed; svairam-pastimes; īśvarasya-of the supreme controller; ātma-personal; māyayā-energies.

O wise Sūta, please narrate to us the transcendental pastimes of the Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes of the Lord, the supreme controller, are performed by His internal powers.

For the creation, maintenance and destruction of the material worlds, the Supreme Lord Personality of Godhead Himself appears in many thousands of forms of incarnations, and the specific adventures found in those transcendental forms are all auspicious. Both those who are present during such activities and those who hear the transcendental narrations of such activities are benefited.

TEXT 19

vayaṁ tu na vitṛpyāma

uttama-śloka-vikrame

yac-chṛṇvatāṁ rasa-jñānāṁ

svādu svādu pade pade

SYNONYMS

vayam-we; tu-but; na-not; vitṛpyāmaḥ-shall be at rest; uttama-śloka-the Personality of Godhead, who is glorified by transcendental prayers; vikrame-adventures; yat-which; śṛṇvatām-by continuous hearing; rasa-humor; jñānām-those who are conversant with; svādu-relishing; svādu-palatable; pade pade-at every step.

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.

There is a great difference between mundane stories, fiction, or history and the transcendental pastimes of the Lord. The histories of the whole universe contain references to the pastimes of the incarnations of the Lord. The Rāmāyaṇa, the Mahābhārata, and the Purāṇas are histories of bygone ages recorded in connection with the pastimes of the incarnations of the Lord and therefore remain fresh even after repeated readings. For example, anyone may read Bhagavad-gītā or the Śrīmad-Bhāgavatam repeatedly throughout his whole life and yet find in them new light of information. Mundane news is static whereas transcendental news is dynamic, inasmuch as the spirit is dynamic and matter is static. Those who have developed a taste for understanding the transcendental subject matter are never tired of hearing such narrations. One is quickly satiated by mundane activities, but no one is satiated by transcendental or devotional activities. Uttama-śloka indicates that literature which is not meant for nescience. Mundane literature is in the mode of darkness or ignorance, whereas transcendental literature is quite different. Transcendental literature is above the mode of darkness, and its light becomes more luminous with progressive reading and realization of the transcendental subject matter. The so-called liberated persons are never satisfied by the repetition of the words ahaṁ brahmāsmi. Such artificial realization of Brahman becomes hackneyed, and so to relish real pleasure they turn to the narrations of the Śrīmad-Bhāgavatam. Those who are not so fortunate turn to altruism and worldly philanthropy. This means the Māyāvāda philosophy is mundane, whereas the philosophy of Bhagavad-gītā and Śrīmad-Bhāgavatam is transcendental.

TEXT 20

kṛtavān kila karmāṇi

saha rāmeṇa keśavaḥ

atimartyāni bhagavān

gūḍhaḥ kapaṭa-mānuṣaḥ

SYNONYMS

kṛtavān-done by; kila-what; karmāṇi-acts; saha-along with; rāmeṇa-Balarāma; keśavaḥ-Śrī Kṛṣṇa; atimartyāni-superhuman; bhagavān-the Personality of Godhead; gūḍhaḥ-masked as; kapaṭa-apparently; mānuṣaḥ-human being.

Lord Śrī Kṛṣṇa, the Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts.

The doctrines of anthropomorphism and zoomorphism are never applicable to Śrī Kṛṣṇa, or the Personality of Godhead. The theory that a man becomes God by dint of penance and austerities is very much rampant nowadays, especially in India. Since Lord Rāma, Lord Kṛṣṇa and Lord Caitanya Mahāprabhu were detected by the sages and saints to be the Personality of Godhead as indicated in revealed scriptures, many unscrupulous men have created their own incarnations. This process of concocting an incarnation of God has become an ordinary business, especially in Bengal. Any popular personality with a few traits of mystic powers will display some feat of jugglery and easily become an incarnation of Godhead by popular vote. Lord Śrī Kṛṣṇa was not that type of incarnation. He was actually the Personality of Godhead from the very beginning of His appearance. He appeared before His so-called mother as four-armed Viṣṇu. Then, at the request of the mother, He became like a human child and at once left her for another devotee at Gokula, where He was accepted as the son of Nanda Mahārāja and Yaśodā Mātā. Similarly, Śrī Baladeva, the counterpart of Lord Śrī Kṛṣṇa, was also considered a human child born of another wife of Śrī Vasudeva. In Bhagavad-gītā, the Lord says that His birth and deeds are transcendental and that anyone who is so fortunate as to know the transcendental nature of His birth and deeds will at once become liberated and eligible to return to the kingdom of God. So knowledge of the transcendental nature of the birth and deeds of Lord Śrī Kṛṣṇa is sufficient for liberation. In the Bhāgavatam, the transcendental nature of the Lord is described in nine cantos, and in the Tenth Canto His specific pastimes are taken up. All this becomes known as one's reading of this literature progresses. It is important to note here, however, that the Lord exhibited His divinity even from the lap of His mother, that His deeds are all superhuman (He lifted Govardhana Hill at the age of seven), and that all these acts definitely prove Him to be actually the Supreme Personality of Godhead. Yet, due to His mystic covering, He was always accepted as an ordinary human child by His so-called father and mother and other relatives. Whenever some herculean task was performed by Him, the father and mother took it otherwise. And they remained satisfied with unflinching filial love for their son. As such, the sages of Naimiṣāraṇya describe Him as apparently resembling a human being, but actually He is the Supreme Almighty Personality of Godhead.

TEXT 21

kalim āgatam ājñāya

kṣetre 'smin vaiṣṇave vayam

āsīnā dīrgha-satreṇa

kathāyāṁ sakṣaṇā hareḥ

SYNONYMS

kalim-the age of Kali (iron age of quarrel); āgatam-having arrived; ājñāya-knowing this; kṣetre-in this tract of land; asmin-in this; vaiṣṇave-specially meant for the devotee of the Lord; vayam-we; āsīnāḥ-seated; dīrgha-prolonged; satreṇa-for performance of sacrifices; kathāyām-in the words of; sakṣaṇāḥ-with time at our disposal; hareḥ-of the Personality of Godhead.

Knowing well that the age of Kali has already begun, we are assembled here in this holy place to hear at great length the transcendental message of Godhead and in this way perform sacrifice.

This age of Kali is not at all suitable for self-realization as was Satya-yuga, the golden age, or Tretā- or Dvāpara-yugas, the silver and copper ages. For self-realization, the people in Satya-yuga, living a lifetime of a hundred thousand years, were able to perform prolonged meditation. And in Tretā-yuga, when the duration of life was ten thousand years, self-realization was attained by performance of great sacrifice. And in the Dvāpara-yuga, when the duration of life was one thousand years, self-realization was attained by worship of the Lord. But in the Kali-yuga, the maximum duration of life being one hundred years only and that combined with various difficulties, the recommended process of self-realization is that of hearing and chanting of the holy name, fame, and pastimes of the Lord. The sages of Naimiṣāraṇya began this process in a place meant specifically for the devotees of the Lord. They prepared themselves to hear the pastimes of the Lord over a period of one thousand years. By the example of these sages one should learn that regular hearing and recitation of the Bhāgavatam is the only way for self-realization. Other attempts are simply a waste of time, for they do not give any tangible results. Lord Śrī Caitanya Mahāprabhu preached this system of Bhāgavata-dharma, and He recommended that all those who were born in India should take the responsibility of broadcasting the messages of Lord Śrī Kṛṣṇa, primarily the message of Bhagavad-gītā. And when one is well established in the teachings of Bhagavad-gītā, he can take up the study of Śrīmad-Bhāgavatam for further enlightenment in self-realization.

TEXT 22

tvaṁ naḥ sandarśito dhātrā

dustaraṁ nistitīrṣatām

kaliṁ sattva-haraṁ puṁsāṁ

karṇa-dhāra ivārṇavam

SYNONYMS

tvam-Your Goodness; naḥ-unto us; sandarśitaḥ-meeting; dhātrā-by providence; dustaram-insurmountable; nistitīrṣatām-for those desiring to cross over; kalim-the age of Kali; sattva-haram-that which deteriorates the good qualities; puṁsām-of a man; karṇa-dhāraḥ-captain; iva-as; arṇavam-the ocean.

We think that we have met Your Goodness by the will of providence, just so that we may accept you as captain of the ship for those who desire to cross the difficult ocean of Kali, which deteriorates all the good qualities of a human being.

The age of Kali is very dangerous for the human being. Human life is simply meant for self-realization, but due to this dangerous age, men have completely forgotten the aim of life. In this age, the life span will gradually decrease. People will gradually lose their memory, finer sentiments, strength, and better qualities. A list of the anomalies for this age is given in the Twelfth Canto of this work. And so this age is very difficult for those who want to utilize this life for self-realization. The people are so busy with sense gratification that they completely forget about self-realization. Out of madness they frankly say that there is no need for self-realization because they do not realize that this brief life is but a moment on our great journey towards self-realization. The whole system of education is geared to sense gratification, and if a learned man thinks it over, he sees that the children of this age are being intentionally sent to the slaughterhouses of so-called education. Learned men, therefore, must be cautious of this age, and if they at all want to cross over the dangerous ocean of Kali, they must follow the footsteps of the sages of Naimiṣāraṇya and accept Śrī Sūta Gosvāmī or his bona fide representative as the captain of the ship. The ship is the message of Lord Śrī Kṛṣṇa in the shape of Bhagavad-gītā or the Śrīmad-Bhāgavatam.

TEXT 23

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

SYNONYMS

brūhi-please tell; yoga-īśvare-the Lord of all mystic powers; kṛṣṇe-Lord Kṛṣṇa; brahmaṇye-the Absolute Truth; dharma-religion; varmaṇi-protector; svām-own; kāṣṭhām-abode; adhunā-nowadays; upete-having gone away; dharmaḥ-religion; kam-unto whom; śaraṇam-shelter; gataḥ-gone.

Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.

Essentially religion is the prescribed codes enunciated by the Personality of Godhead Himself. Whenever there is gross misuse or neglect of the principles of religion, the Supreme Lord appears Himself to restore religious principles. This is stated in Bhagavad-gītā (4.8). Here the sages of Naimiṣāraṇya are inquiring about these principles. The reply to this question is given later. The Śrīmad-Bhāgavatam is the transcendental sound representation of the Personality of Godhead, and thus it is the full representation of transcendental knowledge and religious principles.

Thus end the Bhaktivedanta purports of the First Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by the Sages."

Chapter Two

Divinity and Divine Service

TEXT 1

vyāsa uvāca

iti sampraśna-saṁhṛṣṭo

viprāṇāṁ raumaharṣaṇiḥ

pratipūjya vacas teṣāṁ

pravaktum upacakrame

SYNONYMS

vyāsaḥ uvāca-Vyāsa said; iti-thus; sampraśna-perfect inquiries; saṁhṛṣṭaḥ-perfectly satisfied; viprāṇām-of the sages there; raumaharṣaṇiḥ-the son of Romaharṣaṇa, namely Ugraśravā; pratipūjya-after thanking them; vacaḥ-words; teṣām-their; pravaktum-to reply to them; upacakrame-attempted.

Ugraśravā [Sūta Gosvāmī], the son of Romaharṣaṇa, being fully satisfied by the perfect questions of the brāhmaṇas, thanked them and thus attempted to reply.

The sages of Naimiṣāraṇya asked Sūta Gosvāmī six questions, and so he is answering them one by one.

TEXT 2

sūta uvāca

yaṁ pravrajantam anupetam apeta-kṛtyaṁ

dvaipāyano viraha-kātara ājuhāva

putreti tan-mayatayā taravo 'bhinedus

taṁ sarva-bhūta-hṛdayaṁ munim ānato 'smi

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; yam-whom; pravrajantam-while going away for the renounced order of life; anupetam-without being reformed by the sacred thread; apeta-not undergoing ceremonies; kṛtyam-prescribed duties; dvaipāyanaḥ-Vyāsadeva; viraha-separation; kātaraḥ-being afraid of; ājuhāva-exclaimed; putra iti-O my son; tat-mayatayā-being absorbed in that way; taravaḥ-all the trees; abhineduḥ-responded; tam-unto him; sarva-all; bhūta-living entities; hṛdayam-heart; munim-sage; ānataḥ asmi-offer obeisances.

Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage [Śukadeva Gosvāmī] who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyāsadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.

The institution of varṇa and āśrama prescribes many regulative duties to be observed by its followers. Such duties enjoin that a candidate willing to study the Vedas must approach a bona fide spiritual master and request acceptance as his disciple. The sacred thread is the sign of those who are competent to study the Vedas from the ācārya, or the bona fide spiritual master. Śrī Śukadeva Gosvāmī did not undergo such purificatory ceremonies because he was a liberated soul from his very birth.

Generally, a man is born as an ordinary being, and by the purificatory processes he is born for the second time. When he sees a new light and seeks direction for spiritual progress, he approaches a spiritual master for instruction in the Vedas. The spiritual master accepts only the sincere inquirer as his disciple and gives him the sacred thread. In this way a man becomes twice-born, or a dvija. After qualifying as a dvija one may study the Vedas, and after becoming well versed in the Vedas one becomes a vipra. A vipra, or a qualified brāhmaṇa, thus realizes the Absolute and makes further progress in spiritual life until he reaches the Vaiṣṇava stage. The Vaiṣṇava stage is the postgraduate status of a brāhmaṇa. A progressive brāhmaṇa must necessarily become a Vaiṣṇava, for a Vaiṣṇava is a self-realized, learned brāhmaṇa.

Śrīla Śukadeva Gosvāmī was a Vaiṣṇava from the beginning; therefore, there was no need for him to undergo all the processes of the varṇāśrama institution. Ultimately the aim of varṇāśrama-dharma is to turn a crude man into a pure devotee of the Lord, or a Vaiṣṇava. Anyone, therefore, who becomes a Vaiṣṇava accepted by the first-class Vaiṣṇava, or uttama-adhikārī Vaiṣṇava, is already considered a brāhmaṇa, regardless of his birth or past deeds. Śrī Caitanya Mahāprabhu accepted this principle and recognized Śrīla Haridāsa Ṭhākura as the ācārya of the holy name, although Ṭhākura Haridāsa appeared in a Mohammedan family. In conclusion, Śrīla Śukadeva Gosvāmī was born a Vaiṣṇava, and, therefore, brahminism was included in him. He did not have to undergo any ceremonies. Any lowborn person-be he a Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, Khasa or even lower-can be delivered to the highest transcendental position by the mercy of Vaiṣṇavas. Śrīla Śukadeva Gosvāmī was the spiritual master of Śrī Sūta Gosvāmī, who therefore offers his respectful obeisances unto Śrīla Śukadeva Gosvāmī before he begins his answers to the questions of the sages at Naimiṣāraṇya.

TEXT 3

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo 'ndham

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām

SYNONYMS

yaḥ-he who; sva-anubhāvam-self-assimilated (experienced); akhila-all around; śruti-the Vedas; sāram-cream; ekam-the only one; adhyātma-transcendental; dīpam-torchlight; atititīrṣatām-desiring to overcome; tamaḥ andham-deeply dark material existence; saṁsāriṇām-of the materialistic men; karuṇayā-out of causeless mercy; āha-said; purāṇa-supplement to the Vedas; guhyam-very confidential; tam-unto him; vyāsa-sūnum-the son of Vyāsadeva; upayāmi-let me offer my obeisances; gurum-the spiritual master; munīnām-of the great sages.

Let me offer my respectful obeisances unto him [Śuka], the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.

In this prayer, Śrīla Sūta Gosvāmī practically summarizes the complete introduction of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the natural supplementary commentary on the Vedānta-sūtras. The Vedānta-sūtras, or the Brahma-sūtras, were compiled by Vyāsadeva with a view to presenting just the cream of Vedic knowledge. Śrīmad-Bhāgavatam is the natural commentary on this cream. Śrīla Śukadeva Gosvāmī was a thoroughly realized master on the Vedānta-sūtra, and consequently he also personally realized the commentary, Śrīmad-Bhāgavatam. And just to show his boundless mercy upon bewildered materialistic men who want to cross completely over nescience, he recited for the first time this confidential knowledge.

There is no point in arguing that a materialistic man can be happy. No materialistic creature-be he the great Brahmā or an insignificant ant-can be happy. Everyone tries to make a permanent plan for happiness, but everyone is baffled by the laws of material nature. Therefore the materialistic world is called the darkest region of God's creation. Yet the unhappy materialists can get out of it simply by desiring to get out. Unfortunately they are so foolish that they do not want to escape. Therefore they are compared to the camel who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly, to the materialist his own blood is as sweet as honey, and although he is always harassed by his own material creations, he does not wish to escape. Such materialists are called karmīs. Out of hundreds of thousands of karmīs, only a few may feel tired of material engagement and desire to get out of the labyrinth. Such intelligent persons are called jñānīs. The Vedānta-sūtra is directed to such jñānīs. But Śrīla Vyāsadeva, being the incarnation of the Supreme Lord, could foresee the misuse of the Vedānta-sūtra by unscrupulous men, and, therefore, he personally supplemented the Vedānta-sūtra with the Bhāgavata Purāṇa. It is clearly said that this Bhāgavatam is the original commentary on the Brahma-sūtras. Śrīla Vyāsadeva also instructed the Bhāgavatam to his own son, Śrīla Śukadeva Gosvāmī, who was already at the liberated stage of transcendence. Śrīla Śukadeva realized it personally and then explained it. By the mercy of Śrīla Śukadeva, the Bhāgavata-vedānta-sūtra is available for all those sincere souls who want to get out of material existence.

Śrīmad-Bhāgavatam is the one unrivaled commentary on Vedānta-sūtra. Śrīpāda Śaṅkarācārya intentionally did not touch it because he knew that the natural commentary would be difficult for him to surpass. He wrote his Śārīraka-bhāṣya, and his so-called followers deprecated the Bhāgavatam as some "new" presentation. One should not be misled by such propaganda directed against the Bhāgavatam by the Māyāvāda school. From this introductory śloka, the beginning student should know that Śrīmad-Bhāgavatam is the only transcendental literature meant for those who are paramahaṁsas and completely freed from the material disease called malice. The Māyāvādīs are envious of the Personality of Godhead despite Śrīpāda Śaṅkarācārya's admission that Nārāyaṇa, the Personality of Godhead, is above the material creation. The envious Māyāvādī cannot have access to the Bhāgavatam, but those who are really anxious to get out of this material existence may take shelter of this Bhāgavatam because it is uttered by the liberated Śrīla Śukadeva Gosvāmī. It is the transcendental torchlight by which one can see perfectly the transcendental Absolute Truth realized as Brahman, Paramātmā and Bhagavān.

TEXT 4

nārāyaṇaṁ namaskṛtya

naraṁ caiva narottamam

devīṁ sarasvatīṁ vyāsaṁ

tato jayam udīrayet

SYNONYMS

nārāyaṇam-the Personality of Godhead; namaḥ-kṛtya-after offering respectful obeisances; naram ca eva-and Nārāyaṇa Ṛṣi; nara-uttamam-the supermost human being; devīm-the goddess; sarasvatīm-the mistress of learning; vyāsam-Vyāsadeva; tataḥ-thereafter; jayam-all that is meant for conquering; udīrayet-be announced.

Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

All the Vedic literatures and the Purāṇas are meant for conquering the darkest region of material existence. The living being is in the state of forgetfulness of his relation with God due to his being overly attracted to material sense gratification from time immemorial. His struggle for existence in the material world is perpetual, and it is not possible for him to get out of it by making plans. If he at all wants to conquer this perpetual struggle for existence, he must reestablish his eternal relation with God. And one who wants to adopt such remedial measures must take shelter of literatures such as the Vedas and the Purāṇas. Foolish people say that the Purāṇas have no connection with the Vedas. However, the Purāṇas are supplementary explanations of the Vedas intended for different types of men. All men are not equal. There are men who are conducted by the mode of goodness, others who are under the mode of passion and others who are under the mode of ignorance. The Purāṇas are so divided that any class of men can take advantage of them and gradually regain their lost position and get out of the hard struggle for existence. Śrīla Sūta Gosvāmī shows the way of chanting the Purāṇas. This may be followed by persons who aspire to be preachers of the Vedic literatures and the Purāṇas. Śrīmad-Bhāgavatam is the spotless Purāṇa, and it is especially meant for those who desire to get out of the material entanglement permanently.

TEXT 5

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

SYNONYMS

munayaḥ-O sages; sādhu-this is relevant; pṛṣṭaḥ-questioned; aham-myself; bhavadbhiḥ-by all of you; loka-the world; maṅgalam-welfare; yat-because; kṛtaḥ-made; kṛṣṇa-the Personality of Godhead; sampraśnaḥ-relevant question; yena-by which; ātmā-self; suprasīdati-completely pleased.

O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self.

Since it has been stated hereinbefore that in the Bhāgavatam the Absolute Truth is to be known, the questions of the sages of Naimiṣāraṇya are proper and just, because they pertain to Kṛṣṇa, who is the Supreme Personality of Godhead, the Absolute Truth. In Bhagavad-gītā (15.15) the Personality of Godhead says that in all the Vedas there is nothing but the urge for searching after Him, Lord Kṛṣṇa. Thus the questions that pertain to Kṛṣṇa are the sum and substance of all the Vedic inquiries.

The whole world is full of questions and answers. The birds, beasts and men are all busy in the matter of perpetual questions and answers. In the morning the birds in the nest become busy with questions and answers, and in the evening also the same birds come back and again become busy with questions and answers. The human being, unless he is fast asleep at night, is busy with questions and answers. The businessmen in the market are busy with questions and answers, and so also the lawyers in the court and the students in the schools and colleges. The legislators in the parliament are also busy with questions and answers, and the politicians and the press representatives are all busy with questions and answers. Although they go on making such questions and answers for their whole lives, they are not at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the subject of Kṛṣṇa.

Kṛṣṇa is our most intimate master, friend, father or son and object of conjugal love. Forgetting Kṛṣṇa, we have created so many objects of questions and answers, but none of them are able to give us complete satisfaction. All things-but Kṛṣṇa-give temporary satisfaction only, so if we are to have complete satisfaction we must take to the questions and answers about Kṛṣṇa. We cannot live for a moment without being questioned or without giving answers. Because the Śrīmad-Bhāgavatam deals with questions and answers that are related to Kṛṣṇa, we can derive the highest satisfaction only by reading and hearing this transcendental literature. One should learn the Śrīmad-Bhāgavatam and make an all-around solution to all problems pertaining to social, political or religious matters. Śrīmad-Bhāgavatam and Kṛṣṇa are the sum total of all things.

TEXT 6

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

SYNONYMS

saḥ-that; vai-certainly; puṁsām-for mankind; paraḥ-sublime; dharmaḥ-occupation; yataḥ-by which; bhaktiḥ-devotional service; adhokṣaje-unto the Transcendence; ahaitukī-causeless; apratihatā-unbroken; yayā-by which; ātmā-the self; suprasīdati-completely satisfied.

The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.

In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga, or the path of renunciation. The path of enjoyment is inferior, and the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life. Actual life is spiritual existence, or brahma-bhūta [SB 4.30.20] existence, where life is eternal, blissful and full of knowledge. Material existence is temporary, illusory and full of miseries. There is no happiness at all. There is just the futile attempt to get rid of the miseries, and temporary cessation of misery is falsely called happiness. Therefore, the path of progressive material enjoyment, which is temporary, miserable and illusory, is inferior. But devotional service to the Supreme Lord, which leads one to eternal, blissful and all-cognizant life, is called the superior quality of occupation. This is sometimes polluted when mixed with the inferior quality. For example, adoption of devotional service for material gain is certainly an obstruction to the progressive path of renunciation. Renunciation or abnegation for ultimate good is certainly a better occupation than enjoyment in the diseased condition of life. Such enjoyment only aggravates the symptoms of disease and increases its duration. Therefore devotional service to the Lord must be pure in quality, i.e., without the least desire for material enjoyment. One should, therefore, accept the superior quality of occupation in the form of the devotional service of the Lord without any tinge of unnecessary desire, fruitive action and philosophical speculation. This alone can lead one to perpetual solace in His service.

We have purposely denoted dharma as occupation because the root meaning of the word dharma is "that which sustains one's existence." A living being's sustenance of existence is to coordinate his activities with his eternal relation with the Supreme Lord Kṛṣṇa. Kṛṣṇa is the central pivot of living beings, and He is the all-attractive living entity or eternal form amongst all other living beings or eternal forms. Each and every living being has his eternal form in the spiritual existence, and Kṛṣṇa is the eternal attraction for all of them. Kṛṣṇa is the complete whole, and everything else is His part and parcel. The relation is one of the servant and the served. It is transcendental and is completely distinct from our experience in material existence. This relation of servant and the served is the most congenial form of intimacy. One can realize it as devotional service progresses. Everyone should engage himself in that transcendental loving service of the Lord, even in the present conditional state of material existence. That will gradually give one the clue to actual life and please him to complete satisfaction.

TEXT 7

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

SYNONYMS

vāsudeve-unto Kṛṣṇa; bhagavati-unto the Personality of Godhead; bhakti-yogaḥ-contact of devotional service; prayojitaḥ-being applied; janayati-does produce; āśu-very soon; vairāgyam-detachment; jñānam-knowledge; ca-and; yat-that which; ahaitukam-causeless.

By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.

Those who consider devotional service to the Supreme Lord Śrī Kṛṣṇa to be something like material emotional affairs may argue that in the revealed scriptures, sacrifice, charity, austerity, knowledge, mystic powers and similar other processes of transcendental realization are recommended. According to them, bhakti, or the devotional service of the Lord, is meant for those who cannot perform the high-grade activities. Generally it is said that the bhakti cult is meant for the śūdras, vaiśyas and the less intelligent woman class. But that is not the actual fact. The bhakti cult is the topmost of all transcendental activities, and therefore it is simultaneously sublime and easy. It is sublime for the pure devotees who are serious about getting in contact with the Supreme Lord, and it is easy for the neophytes who are just on the threshold of the house of bhakti. To achieve the contact of the Supreme Personality of Godhead Śrī Kṛṣṇa is a great science, and it is open for all living beings, including the śūdras, vaiśyas, women and even those lower than the lowborn śūdras, so what to speak of the high-class men like the qualified brāhmaṇas and the great self-realized kings. The other high-grade activities designated as sacrifice, charity, austerity, etc., are all corollary factors following the pure and scientific bhakti cult.

The principles of knowledge and detachment are two important factors on the path of transcendental realization. The whole spiritual process leads to perfect knowledge of everything material and spiritual, and the results of such perfect knowledge are that one becomes detached from material affection and becomes attached to spiritual activities. Becoming detached from material things does not mean becoming inert altogether, as men with a poor fund of knowledge think. Naiṣkarma means not undertaking activities that will produce good or bad effects. Negation does not mean negation of the positive. Negation of the nonessentials does not meant negation of the essential. Similarly, detachment from material forms does not mean nullifying the positive form. The bhakti cult is meant for realization of the positive form. When the positive form is realized, the negative forms are automatically eliminated. Therefore, with the development of the bhakti cult, with the application of positive service to the positive form, one naturally becomes detached from inferior things, and he becomes attached to superior things. Similarly, the bhakti cult, being the supermost occupation of the living being, leads him out of material sense enjoyment. That is the sign of a pure devotee. He is not a fool, nor is he engaged in the inferior energies, nor does he have material values. This is not possible by dry reasoning. It actually happens by the grace of the Almighty. In conclusion, one who is a pure devotee has all other good qualities, namely knowledge, detachment, etc., but one who has only knowledge or detachment is not necessarily well acquainted with the principles of the bhakti cult. Bhakti is the supermost occupation of the human being.

TEXT 8

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

SYNONYMS

dharmaḥ-occupation; svanuṣṭhitaḥ-executed in terms of one's own position; puṁsām-of humankind; viṣvaksena-the Personality of Godhead (plenary portion); kathāsu-in the message of; yaḥ-what is; na-not; utpādayet-does produce; yadi-if; ratim-attraction; śramaḥ-useless labor; eva-only; hi-certainly; kevalam-entirely.

The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.

There are different occupational activities in terms of man's different conceptions of life. To the gross materialist who cannot see anything beyond the gross material body, there is nothing beyond the senses. Therefore his occupational activities are limited to concentrated and extended selfishness. Concentrated selfishness centers around the personal body-this is generally seen amongst the lower animals. Extended selfishness is manifested in human society and centers around the family, society, community, nation and world with a view to gross bodily comfort. Above these gross materialists are the mental speculators who hover aloft in the mental spheres, and their occupational duties involve making poetry and philosophy or propagating some ism with the same aim of selfishness limited to the body and the mind. But above the body and mind is the dormant spirit soul whose absence from the body makes the whole range of bodily and mental selfishness completely null and void. But less intelligent people have no information of the needs of the spirit soul.

Because foolish people have no information of the soul and how it is beyond the purview of the body and mind, they are not satisfied in the performance of their occupational duties. The question of the satisfaction of the self is raised herein. The self is beyond the gross body and subtle mind. He is the potent active principle of the body and mind. Without knowing the need of the dormant soul, one cannot be happy simply with emolument of the body and mind. The body and the mind are but superfluous outer coverings of the spirit soul. The spirit soul's needs must be fulfilled. Simply by cleansing the cage of the bird, one does not satisfy the bird. One must actually know the needs of the bird himself.

The need of the spirit soul is that he wants to get out of the limited sphere of material bondage and fulfill his desire for complete freedom. He wants to get out of the covered walls of the greater universe. He wants to see the free light and the spirit. That complete freedom is achieved when he meets the complete spirit, the Personality of Godhead. There is a dormant affection for God within everyone; spiritual existence is manifested through the gross body and mind in the form of perverted affection for gross and subtle matter. Therefore we have to engage ourselves in occupational engagements that will evoke our divine consciousness. This is possible only by hearing and chanting the divine activities of the Supreme Lord, and any occupational activity which does not help one to achieve attachment for hearing and chanting the transcendental message of Godhead is said herein to be simply a waste of time. This is because other occupational duties (whatever ism they may belong to) cannot give liberation to the soul. Even the activities of the salvationists are considered to be useless because of their failure to pick up the fountainhead of all liberties. The gross materialist can practically see that his material gain is limited only to time and space, either in this world or in the other. Even if he goes up to the Svargaloka, he will find no permanent abode for his hankering soul. The hankering soul must be satisfied by the perfect scientific process of perfect devotional service.

TEXT 9

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

SYNONYMS

dharmasya-occupational engagement; hi-certainly; āpavargyasya-ultimate liberation; na-not; arthaḥ-end; arthāya-for material gain; upakalpate-is meant for; na-neither; arthasya-of material gain; dharma-eka-antasya-for one who is engaged in the ultimate occupational service; kāmaḥ-sense gratification; lābhāya-attainment of; hi-exactly; smṛtaḥ-is described by the great sages.

All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to sages, one who is engaged in the ultimate occupational service should never use material gain to cultivate sense gratification.

We have already discussed that pure devotional service to the Lord is automatically followed by perfect knowledge and detachment from material existence. But there are others who consider that all kinds of different occupational engagements, including those of religion, are meant for material gain. The general tendency of any ordinary man in any part of the world is to gain some material profit in exchange for religious or any other occupational service. Even in the Vedic literatures, for all sorts of religious performances an allurement of material gain is offered, and most people are attracted by such allurements or blessings of religiosity. Why are such so-called men of religion allured by material gain? Because material gain can enable one to fulfill desires, which in turn satisfy sense gratification. This cycle of occupational engagements includes so-called religiosity followed by material gain and material gain followed by fulfillment of desires. Sense gratification is the general way for all sorts of fully occupied men. But in the statement of Sūta Gosvāmī, as per the verdict of the Śrīmad-Bhāgavatam, this is nullified by the present śloka.

One should not engage himself in any sort of occupational service for material gain only. Nor should material gain be utilized for sense gratification. How material gain should be utilized is described as follows.

TEXT 10

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

SYNONYMS

kāmasya-of desires; na-not; indriya-senses; prītiḥ-satisfaction; lābhaḥ-gain; jīveta-self-preservation; yāvatā-so much so; jīvasya-of the living being; tattva-the Absolute Truth; jijñāsā-inquiries; na-not; arthaḥ-end; yaḥ ca iha-whatsoever else; karmabhiḥ-by occupational activities.

Life's desires should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's works.

The completely bewildered material civilization is wrongly directed towards the fulfillment of desires in sense gratification. In such civilization, in all spheres of life, the ultimate end is sense gratification. In politics, social service, altruism, philanthropy and ultimately in religion or even in salvation, the very same tint of sense gratification is ever-increasingly predominant. In the political field the leaders of men fight with one another to fulfill their personal sense gratification. The voters adore the so-called leaders only when they promise sense gratification. As soon as the voters are dissatisfied in their own sense satisfaction, they dethrone the leaders, The leaders must always disappoint the voters by not satisfying their senses. The same is applicable in all other fields; no one is serious about the problems of life. Even those who are on the path of salvation desire to become one with the Absolute Truth and desire to commit spiritual suicide for sense gratification. But the Bhāgavatam says that one should not live for sense gratification. One should satisfy the senses only insomuch as required for self-preservation, and not for sense gratification. Because the body is made of senses, which also require a certain amount of satisfaction, there are regulative directions for satisfaction of such senses. But the senses are not meant for unrestricted enjoyment. For example, marriage or the combination of a man with a woman is necessary for progeny, but it is not meant for sense enjoyment. In the absence of voluntary restraint, there is propaganda for family planning, but foolish men do not know that family planning is automatically executed as soon as there is search after the Absolute Truth. Seekers of the Absolute Truth are never allured by unnecessary engagements in sense gratification because the serious students seeking the Absolute Truth are always overwhelmed with the work of researching the Truth. In every sphere of life, therefore, the ultimate end must be seeking after the Absolute Truth, and that sort of engagement will make one happy because he will be less engaged in varieties of sense gratification. And what that Absolute Truth is is explained as follows.

TEXT 11

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

SYNONYMS

vadanti-they say; tat-that; tattva-vidaḥ-the learned souls; tattvam-the Absolute Truth; yat-which; jñānam-knowledge; advayam-nondual; brahma iti-known as Brahman; paramātmā iti-known as Paramātmā; bhagavān iti-known as Bhagavān; śabdyate-it so sounded.

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.

The Absolute Truth is both subject and object, and there is no qualitative difference there. Therefore, Brahman, Paramātmā and Bhagavān are qualitatively one and the same. The same substance is realized as impersonal Brahman by the students of the Upaniṣads, as localized Paramātmā by the Hiraṇyagarbhas or the yogīs, and as Bhagavān by the devotees. In other words, Bhagavān, or the Personality of Godhead, is the last word of the Absolute Truth. Paramātmā is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god. Less intelligent students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision.

As it is explained in the first śloka of the First Chapter of the Bhāgavatam, the Supreme Truth is self-sufficient, cognizant and free from the illusion of relativity. In the relative world the knower is different from the known, but in the Absolute Truth both the knower and the known are one and the same thing. In the relative world the knower is the living spirit or superior energy, whereas the known is inert matter or inferior energy. Therefore, there is a duality of inferior and superior energy, whereas in the absolute realm both the knower and the known are of the same superior energy. There are three kinds of energies of the supreme energetic. There is no difference between the energy and energetic, but there is a difference of quality of energies. The absolute realm and the living entities are of the same superior energy, but the material world is inferior energy. The living being in contact with the inferior energy is illusioned, thinking he belongs to the inferior energy. Therefore there is the sense of relativity in the material world. In the Absolute there is no such sense of difference between the knower and the known, and therefore everything there is absolute.

TEXT 12

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

SYNONYMS

tat-that; śraddadhānāḥ-seriously inquisitive; munayaḥ-sages; jñāna-knowledge; vairāgya-detachment; yuktayā-well equipped with; paśyanti-see; ātmani-within himself; ca-and; ātmānam-the Paramātmā; bhaktyā-in devotional service; śruta-the Vedas; gṛhītayā-well received.

The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.

The Absolute Truth is realized in full by the process of devotional service to the Lord, Vāsudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of human beings-the karmīs, the jñānīs, the yogīs and the devotees. The karmīs are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the absolute person. And the third-class transcendentalists are those who have barely realized the spiritual focus of the absolute person. As stated in the Bhagavad-gītā and other Vedic literatures, the Supreme Person is realized by devotional service, which is backed by full knowledge and detachment from material association. We have already discussed the point that devotional service is followed by knowledge and detachment from material association. As Brahman and Paramātmā realization are imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramātmā, i.e., the paths of jñāna and yoga, are also imperfect means of realizing the Absolute Truth. Devotional service, which is based on the foreground of full knowledge combined with detachment from material association and which is fixed by the aural reception of the Vedānta-śruti, is the only perfect method by which the seriously inquisitive student can realize the Absolute Truth. Devotional service is not, therefore, meant for the less intelligent class of transcendentalist. There are three classes of devotees, namely first, second, and third class. The third-class devotees, or the neophytes, who have no knowledge and are not detached from material association, but who are simply attracted by the preliminary process of worshiping the Deity in the temple, are called material devotees. Material devotees are more attached to material benefit than transcendental profit. Therefore, one has to make definite progress from the position of material devotional service to the second-class devotional position. In the second-class position, the devotee can see four principles in the devotional line, namely the Personality of Godhead, His devotees, the ignorant and the envious. One has to raise himself at least to the stage of a second-class devotee and thus become eligible to know the Absolute Truth.

A third-class devotee, therefore, has to receive the instructions of devotional service from the authoritative sources of Bhāgavata. The number one Bhāgavata is the established personality of devotee, and the other Bhāgavatam is the message of Godhead. The third-class devotee therefore has to go to the personality of devotee in order to learn the instructions of devotional service. Such a personality of devotee is not a professional man who earns his livelihood by the business of Bhāgavatam. Such a devotee must be a representative of Śukadeva Gosvāmī, like Sūta Gosvāmī, and must preach the cult of devotional service for the all-around benefit of all people. A neophyte devotee has very little taste for hearing from the authorities. Such a neophyte devotee makes a show of hearing from the professional man to satisfy his senses. This sort of hearing and chanting has spoiled the whole thing, so one should be very careful about the faulty process. The holy messages of Godhead, as inculcated in the Bhagavad-gītā or in the Śrīmad-Bhāgavatam, are undoubtedly transcendental subjects, but even though they are so, such transcendental matters are not to be received from the professional man, who spoils them as the serpent spoils milk simply by the touch of his tongue.

A sincere devotee must, therefore, be prepared to hear the Vedic literature like the Upaniṣads, Vedānta and other literatures left by the previous authorities or Gosvāmīs, for the benefit of his progress. Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of śruti, smṛti, purāṇa or pañcarātra authorities, the make-show of devotional service should at once be rejected. An unauthorized devotee should never be recognized as a pure devotee. By assimilation of such messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own self constantly. This is called samādhi.

TEXT 13

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

SYNONYMS

ataḥ-so; pumbhiḥ-by the human being; dvija-śreṣṭhāḥ-O best among the twiceborn; varṇa-āśrama-the institution of four castes and four orders of life; vibhāgaśaḥ-by the division of; svanuṣṭhitasya-of one's own prescribed duties; dharmasya-occupational; saṁsiddhiḥ-the highest perfection; hari-the Personality of Godhead; toṣaṇam-pleasing.

O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

Human society all over the world is divided into four castes and four orders of life. The four castes are the intelligent caste, the martial caste, the productive caste and the laborer caste. These castes are classified in terms of one's work and qualification and not by birth. Then again there are four orders of life, namely the student life, the householder's life, the retired and the devotional life. In the best interest of human society there must be such divisions of life, otherwise no social institution can grow in a healthy state. And in each and every one of the abovementioned divisions of life, the aim must be to please the supreme authority of the Personality of Godhead. This institutional function of human society is known as the system of varṇāśrama-dharma, which is quite natural for the civilized life. The varṇāśrama institution is constructed to enable one to realize the Absolute Truth. It is not for artificial domination of one division over another. When the aim of life, i.e., realization of the Absolute Truth, is missed by too much attachment for indriya-prīti, or sense gratification, as already discussed hereinbefore, the institution of the varṇāśrama is utilized by selfish men to pose an artificial predominance over the weaker section. In the Kali-yuga, or in the age of quarrel, this artificial predominance is already current, but the saner section of the people know it well that the divisions of castes and orders of life are meant for smooth social intercourse and high-thinking self-realization and not for any other purpose.

Herein the statement of Bhāgavatam is that the highest aim of life or the highest perfection of the institution of the varṇāśrama-dharma is to cooperate jointly for the satisfaction of the Supreme Lord. This is also confirmed in the Bhagavad-gītā (4.13).

TEXT 14

tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā

SYNONYMS

tasmāt-therefore; ekena-by one; manasā-attention of the mind; bhagavān-the Personality of Godhead; sātvatām-of the devotees; patiḥ-protector; śrotavyaḥ-is to be heard; kīrtitavyaḥ-to be glorified; ca-and; dhyeyaḥ-to be remembered; pūjyaḥ-to be worshiped; ca-and; nityadā-constantly.

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees.

If realization of the Absolute Truth is the ultimate aim of life, it must be carried out by all means. In any one of the above-mentioned castes and orders of life, the four processes, namely glorifying, hearing, remembering and worshiping, are general occupations. Without these principles of life, no one can exist. Activities of the living being involve engagements in these four different principles of life. Especially in modern society, all activities are more or less dependent on hearing and glorifying. Any man from any social status becomes a well-known man in human society within a very short time if he is simply glorified truly or falsely in the daily newspapers. Sometimes political leaders of a particular party are also advertised by newspaper propaganda, and by such a method of glorification an insignificant man becomes an important man-within no time. But such propaganda by false glorification of an unqualified person cannot bring about any good, either for the particular man or for the society. There may be some temporary reactions to such propaganda, but there are no permanent effects. Therefore such activities are a waste of time. The actual object of glorification is the Supreme Personality of Godhead, who has created everything manifested before us. We have broadly discussed this fact from the beginning of the "janmādy asya" [SB 1.1.1] śloka of this Bhāgavatam. The tendency to glorify others or hear others must be turned to the real object of glorification-the Supreme Being. And that will bring happiness.

TEXT 15

yad-anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

SYNONYMS

yat-which; anudhyā-remembrance; asinā-sword; yuktāḥ-being equipped with; karma-reactionary work; granthi-knot; nibandhanam-interknit; chindanti-cut; kovidāḥ-intelligent; tasya-His; kaḥ-who; na-not; kuryāt-shall do; kathā-messages; ratim-attention.

With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message?

The contact of the spiritual spark with material elements creates a knot which must be cut if one wants to be liberated from the actions and reactions of fruitive work. Liberation means freedom from the cycle of reactionary work. This liberation automatically follows for one who constantly remembers the transcendental pastimes of the Personality of Godhead. This is because all the activities of the Supreme Lord (His līlā) are transcendental to the modes of the material energy. They are all-attractive spiritual activities, and therefore constant association with the spiritual activities of the Supreme Lord gradually spiritualizes the conditioned soul and ultimately severs the knot of material bondage.

Liberation from material bondage is, therefore, a by-product of devotional service. Attainment of spiritual knowledge is not sufficient to insure liberation. Such knowledge must be overcoated with devotional service so that ultimately the devotional service alone predominates. Then liberation is made possible. Even the reactionary work of the fruitive workers can lead one to liberation when it is overcoated with devotional service. Karma overcoated with devotional service is called karma-yoga. Similarly, empirical knowledge overcoated with devotional service is called jñāna-yoga. But pure bhakti-yoga is independent of such karma and jñāna because it alone can not only endow one with liberation from conditional life but also award one the transcendental loving service of the Lord.

Therefore, any sensible man who is above the average man with a poor fund of knowledge must constantly remember the Personality of Godhead by hearing about Him, by glorifying Him, by remembering Him and by worshiping Him always, without cessation. That is the perfect way of devotional service. The Gosvāmīs of Vṛndāvana, who were authorized by Śrī Caitanya Mahāprabhu to preach the bhakti cult, rigidly followed this rule and made immense literatures of transcendental science for our benefit. They have chalked out ways for all classes of men in terms of the different castes and orders of life in pursuance of the teachings of Śrīmad-Bhāgavatam and similar other authoritative scriptures.

TEXT 16

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

SYNONYMS

śuśrūṣoḥ-one who is engaged in hearing; śraddadhānasya-with care and attention; vāsudeva-in respect to Vāsudeva; kathā-the message; ruciḥ-affinity; syāt-is made possible; mahat-sevayā-by service rendered to pure devotees; viprāḥ-O twice-born; puṇya-tīrtha-those who are cleansed of all vice; niṣevaṇāt-by service.

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva.

The conditioned life of a living being is caused by his revolting against the Lord. There are men called deva, or godly living beings, and there are men called asuras, or demons, who are against the authority of the Supreme Lord. In the Bhagavad-gītā (Sixteenth Chapter) a vivid description of the asuras is given in which it is said that the asuras are put into lower and lower states of ignorance life after life and so sink to the lower animal forms and have no information of the Absolute Truth, the Personality of Godhead. These asuras are gradually rectified to God consciousness by the mercy of the Lord's liberated servitors in different countries according to the supreme will. Such devotees of God are very confidential associates of the Lord, and when they come to save human society from the dangers of godlessness, they are known as the powerful incarnations of the Lord, as sons of the Lord, as servants of the Lord or as associates of the Lord. But none of them falsely claim to be God themselves. This is a blasphemy declared by the asuras, and the demoniac followers of such asuras also accept pretenders as God or His incarnation. In the revealed scriptures there is definite information of the incarnation of God. No one should be accepted as God or an incarnation of God unless he is confirmed by the revealed scriptures.

The servants of God are to be respected as God by the devotees who actually want to go back to Godhead. Such servants of God are called mahātmās, or tīrthas, and they preach according to particular time and place. The servants of God urge people to become devotees of the Lord. They never tolerate being called God. Śrī Caitanya Mahāprabhu was God Himself according to the indication of the revealed scriptures, but He played the part of a devotee. People who knew Him to be God addressed Him as God, but He used to block His ears with His hands and chant the name of Lord Viṣṇu. He strongly protested against being called God, although undoubtedly He was God Himself. The Lord behaves so to warn us against unscrupulous men who take pleasure in being addressed as God.

The servants of God come to propagate God consciousness, and intelligent people should cooperate with them in every respect. By serving the servant of God, one can please God more than by directly serving the Lord. The Lord is more pleased when He sees that His servants are properly respected because such servants risk everything for the service of the Lord and so are very dear to the Lord. The Lord declares in the Bhagavad-gītā (18.69) that no one is dearer to Him than one who risks everything to preach His glory. By serving the servants of the Lord, one gradually gets the quality of such servants, and thus one becomes qualified to hear the glories of God. The eagerness to hear about God is the first qualification of a devotee eligible for entering the kingdom of God.

TEXT 17

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

SYNONYMS

śṛṇvatām-those who have developed the urge to hear the message of; sva-kathāḥ-His own words; kṛṣṇaḥ-the Personality of Godhead; puṇya-virtues; śravaṇa-hearing; kīrtanaḥ-chanting; hṛdi antaḥ sthaḥ-within one's heart; hi-certainly; abhadrāṇi-desire to enjoy matter; vidhunoti-cleanses; suhṛt-benefactor; satām-of the truthful.

Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.

Messages of the Personality of Godhead Śrī Kṛṣṇa are nondifferent from Him. Whenever, therefore, offenseless hearing and glorification of God are undertaken, it is to be understood that Lord Kṛṣṇa is present there in the form of transcendental sound, which is as powerful as the Lord personally. Śrī Caitanya Mahāprabhu, in His Śikṣāṣṭaka, declares clearly that the holy name of the Lord has all the potencies of the Lord and that He has endowed His innumerable names with the same potency. There is no rigid fixture of time, and anyone can chant the holy name with attention and reverence at his convenience. The Lord is so kind to us that He can be present before us personally in the form of transcendental sound, but unfortunately we have no taste for hearing and glorifying the Lord's name and activities. We have already discussed developing a taste for hearing and chanting the holy sound. It is done through the medium of service to the pure devotee of the Lord.

The Lord is reciprocally respondent to His devotees. When He sees that a devotee is completely sincere in getting admittance to the transcendental service of the Lord and has thus become eager to hear about Him, the Lord acts from within the devotee in such a way that the devotee may easily go back to Him. The Lord is more anxious to take us back into His kingdom than we can desire. Most of us do not desire at all to go back to Godhead. Only a very few men want to go back to Godhead. But anyone who desires to go back to Godhead, Śrī Kṛṣṇa helps in all respects.

One cannot enter into the kingdom of God unless one is perfectly cleared of all sins. The material sins are products of our desires to lord it over material nature. It is very difficult to get rid of such desires. Women and wealth are very difficult problems for the devotee making progress on the path back to Godhead. Many stalwarts in the devotional line fell victim to these allurements and thus retreated from the path of liberation. But when one is helped by the Lord Himself, the whole process becomes as easy as anything by the divine grace of the Lord.

To become restless in the contact of women and wealth is not an astonishment, because every living being is associated with such things from remote time, practically immemorial, and it takes time to recover from this foreign nature. But if one is engaged in hearing the glories of the Lord, gradually he realizes his real position. By the grace of God such a devotee gets sufficient strength to defend himself from the state of disturbances, and gradually all disturbing elements are eliminated from his mind.

TEXT 18

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

SYNONYMS

naṣṭa-destroyed; prāyeṣu-almost to nil; abhadreṣu-all that is inauspicious; nityam-regularly; bhāgavata-Śrīmad-Bhāgavatam, or the pure devotee; sevayā-by serving; bhagavati-unto the Personality of Godhead; uttama-transcendental; śloke-prayers; bhaktiḥ-loving service; bhavati-comes into being; naiṣṭhikī-irrevocable.

By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

Here is the remedy for eliminating all inauspicious things within the heart which are considered to be obstacles in the path of self-realization. The remedy is the association of the Bhāgavatas. There are two types of Bhāgavatas, namely the book Bhāgavata and the devotee Bhāgavata. Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to eliminate the obstacles. A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhāgavatas. Bhāgavata book and person are identical.

The devotee Bhāgavata is a direct representative of Bhagavān, the Personality of Godhead. So by pleasing the devotee Bhāgavata one can receive the benefit of the book Bhāgavata. Human reason fails to understand how by serving the devotee Bhāgavata or the book Bhāgavata one gets gradual promotion on the path of devotion. But actually these are facts explained by Śrīla Nāradadeva, who happened to be a maidservant's son in his previous life. The maidservant was engaged in the menial service of the sages, and thus he also came into contact with them. And simply by associating with them and accepting the remnants of foodstuff left by the sages, the son of the maidservant got the chance to become the great devotee and personality Śrīla Nāradadeva. These are the miraculous effects of the association of Bhāgavatas. And to understand these effects practically, it should be noted that by such sincere association of the Bhāgavatas one is sure to receive transcendental knowledge very easily, with the result that he becomes fixed in the devotional service of the Lord. The more progress is made in devotional service under the guidance of the Bhāgavatas, the more one becomes fixed in the transcendental loving service of the Lord. The messages of the book Bhāgavata, therefore, have to be received from the devotee Bhāgavata, and the combination of these two Bhāgavatas will help the neophyte devotee to make progress on and on.

TEXT 19

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

SYNONYMS

tadā-at that time; rajaḥ-in the mode of passion; tamaḥ-the mode of ignorance; bhāvāḥ-the situation; kāma-lust and desire; lobha-hankering; ādayaḥ-others; ca-and; ye-whatever they are; cetaḥ-the mind; etaiḥ-by these; anāviddham-without being affected; sthitam-being fixed; sattve-in the mode of goodness; prasīdati-thus becomes fully satisfied.

As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.

A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhūta [SB 4.30.20] or ātmā-nandī, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance, whereas the self-satisfied ātmānandī is transcendental to the material state of existence. This stage of perfection is attained as soon as one is fixed in irrevocable devotional service. Devotional service is not inactivity, but the unalloyed activity of the soul.

The soul's activity becomes adulterated in contact with matter, and as such the diseased activities are expressed in the form of lust, desire, hankering, inactivity, foolishness and sleep. The effect of devotional service becomes manifest by complete elimination of these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise to the position of Vāsudeva, or the state of unmixed sattva, or śuddha-sattva. Only in this śuddha-sattva state can one always see Kṛṣṇa eye to eye by dint of pure affection for the Lord.

A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the nondevotee, however educated he may be, is always harmful. A devotee is neither foolish nor passionate. The harmful, foolish and passionate cannot be devotees of the Lord, however they may advertise themselves as devotees by outward dress. A devotee is always qualified with all the good qualities of God. Quantitatively such qualifications may be different, but qualitatively both the Lord and His devotee are one and the same.

TEXT 20

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

SYNONYMS

evam-thus; prasanna-enlivened; manasaḥ-of the mind; bhagavat-bhakti-the devotional service of the Lord; yogataḥ-by contact of; bhagavat-regarding the Personality of Godhead; tattva-knowledge; vijñānam-scientific; mukta-liberated; saṅgasya-of the association; jāyate-becomes effective.

Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association.

In the Bhagavad-gītā (7.3) it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life. Mostly men are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life perfect by following the prescribed duties. And out of many thousands of such persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead Śrī Kṛṣṇa. In the same Bhagavad-gītā (18.55) it is also said that scientific knowledge of Śrī Kṛṣṇa is understood only by the process of devotional service (bhakti-yoga).

The very same thing is confirmed herein in the above words. No ordinary man, or even one who has attained success in human life, can know scientifically or perfectly the Personality of Godhead. Perfection of human life is attained when one can understand that he is not the product of matter but is in fact spirit. And as soon as one understands that he has nothing to do with matter, he at once ceases his material hankerings and becomes enlivened as a spiritual being. This attainment of success is possible when one is above the modes of passion and ignorance, or, in other words, when one is actually a brāhmaṇa by qualification. A brāhmaṇa is the symbol of sattva-guṇa, or the mode of goodness. And others, who are not in the mode of goodness, are either kṣatriyas, vaiśyas, śūdras or less than the śūdras. The brahminical stage is the highest stage of human life because of its good qualities. So one cannot be a devotee unless one at least qualifies as a brāhmaṇa. The devotee is already a brāhmaṇa by action. But that is not the end of it. As referred to above, such a brāhmaṇa has to become a Vaiṣṇava in fact to be actually in the transcendental stage. A pure Vaiṣṇava is a liberated soul and is transcendental even to the position of a brāhmaṇa. In the material stage even a brāhmaṇa is also a conditioned soul because although in the brahminical stage the conception of Brahman or transcendence is realized, scientific knowledge of the Supreme Lord is lacking. One has to surpass the brahminical stage and reach the vasudeva stage to understand the Personality of Godhead Kṛṣṇa. The science of the Personality of Godhead is the subject matter for study by the postgraduate students in the spiritual line. Foolish men, or men with a poor fund of knowledge, do not understand the Supreme Lord, and they interpret Kṛṣṇa according to their respective whims. The fact is, however, that one cannot understand the science of the Personality of Godhead unless one is freed from the contamination of the material modes, even up to the stage of a brāhmaṇa. When a qualified brāhmaṇa factually becomes a Vaiṣṇava, in the enlivened state of liberation he can know what is actually the Personality of Godhead.

TEXT 21

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

SYNONYMS

bhidyate-pierced; hṛdaya-heart; granthiḥ-knots; chidyante-cut to pieces; sarva-all; saṁśayāḥ-misgivings; kṣīyante-terminated; ca-and; asya-his; karmāṇi-chain of fruitive actions; dṛṣṭe-having seen; eva-certainly; ātmani-unto the self; īśvare-dominating.

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

Attaining scientific knowledge of the Personality of Godhead means seeing one's own self simultaneously. As far as the identity of the living being as spirit self is concerned, there are a number of speculations and misgivings. The materialist does not believe in the existence of the spirit self, and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings. But the transcendentalists affirm that the soul and the Supersoul are two different identities, qualitatively one but quantitatively different. There are many other theories, but all these different speculations are at once cleared off as soon as Śrī Kṛṣṇa is realized in truth by the process of bhakti-yoga. Śrī Kṛṣṇa is like the sun, and the materialistic speculations about the Absolute Truth are like the darkest midnight. As soon as the Kṛṣṇa sun is arisen within one's heart, the darkness of materialistic speculations about the Absolute Truth and the living beings is at once cleared off. In the presence of the sun, the darkness cannot stand, and the relative truths that were hidden within the dense darkness of ignorance become clearly manifested by the mercy of Kṛṣṇa, who is residing in everyone's heart as the Supersoul.

In the Bhagavad-gītā (10.11) the Lord says that in order to show special favor to His pure devotees, He personally eradicates the dense darkness of all misgivings by switching on the light of pure knowledge within the heart of a devotee. Therefore, because of the Personality of Godhead's taking charge of illuminating the heart of His devotee, certainly a devotee, engaged in His service in transcendental love, cannot remain in darkness. He comes to know everything of the absolute and the relative truths. The devotee cannot remain in darkness, and because a devotee is enlightened by the Personality of Godhead, his knowledge is certainly perfect. This is not the case for those who speculate on the Absolute Truth by dint of their own limited power of approach. Perfect knowledge is called paramparā, or deductive knowledge coming down from the authority to the submissive aural receiver who is bona fide by service and surrender. One cannot challenge the authority of the Supreme and know Him also at the same time. He reserves the right of not being exposed to such a challenging spirit of an insignificant spark of the whole, a spark subjected to the control of illusory energy. The devotees are submissive, and therefore the transcendental knowledge descends from the Personality of Godhead to Brahmā and from Brahmā to his sons and disciples in succession. This process is helped by the Supersoul within such devotees. That is the perfect way of learning transcendental knowledge.

This enlightenment perfectly enables the devotee to distinguish spirit from matter because the knot of spirit and matter is untied by the Lord. This knot is called ahaṅkāra, and it falsely obliges a living being to become identified with matter. As soon as this knot is loosened, therefore, all the clouds of doubt are at once cleared off. One sees his master and fully engages himself in the transcendental loving service of the Lord, making a full termination of the chain of fruitive action. In material existence, a living being creates his own chain of fruitive work and enjoys the good and bad effects of those actions life after life. But as soon as he engages himself in the loving service of the Lord, he at once becomes free from the chain of karma. His actions no longer create any reaction.

TEXT 22

ato vai kavayo nityaṁ

bhaktiṁ paramayā mudā

vāsudeve bhagavati

kurvanty ātma-prasādanīm

SYNONYMS

ataḥ-therefore; vai-certainly; kavayaḥ-all transcendentalists; nityam-from time immemorial; bhaktim-service unto the Lord; paramayā-supreme; mudā-with great delight; vāsudeve-Śrī Kṛṣṇa; bhagavati-the Personality of Godhead; kurvanti-do render; ātma-self; prasādanīm-that which enlivens.

Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self.

The speciality of devotional service unto the Personality of Godhead Lord Śrī Kṛṣṇa is specifically mentioned herein. Lord Śrī Kṛṣṇa is the svayaṁ-rūpa Personality of Godhead, and all other forms of Godhead, beginning from Śrī Baladeva, Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna and Nārāyaṇa and extending to the puruṣa-avatāras, guṇa-avatāras, līlā-avatāras, yuga-avatāras and many other thousands of manifestations of the Personality of Godhead, are Lord Śrī Kṛṣṇa's plenary portions and integrated parts. The living entities are separated parts and parcels of the Personality of Godhead. Therefore Lord Sri Kṛṣṇa is the original form of Godhead, and He is the last word in the Transcendence. Thus He is more attractive to the higher transcendentalists who participate in the eternal pastimes of the Lord. In forms of the Personality of Godhead other than Śrī Kṛṣṇa and Baladeva, there is no facility for intimate personal contact as in the transcendental pastimes of the Lord at Vrajabhūmi. The transcendental pastimes of Lord Śrī Kṛṣṇa are not newly accepted, as argued by some less intelligent persons; His pastimes are eternal and are manifested in due course once in a day of Brahmājī, as the sun rises on the eastern horizon at the end of every twenty-four hours.

TEXT 23

sattvaṁ rajas tama iti prakṛter guṇās tair

yuktaḥ paraḥ puruṣa eka ihāsya dhatte

sthity-ādaye hari-viriñci-hareti saṁjñāḥ

śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ

SYNONYMS

sattvam-goodness; rajaḥ-passion; tamaḥ-the darkness of ignorance; iti-thus; prakṛteḥ-of the material nature; guṇāḥ-qualities; taiḥ-by them; yuktaḥ-associated with; paraḥ-transcendental; puruṣaḥ-the personality; ekaḥ-one; iha asya-of this material world; dhatte-accepts; sthiti-ādaye-for the matter of creation, maintenance and destruction, etc.; hari-Viṣṇu, the Personality of Godhead; viriñci-Brahmā; hara-Lord Śiva; iti-thus; saṁjñāḥ-different features; śreyāṁsi-ultimate benefit; tatra-therein; khalu-of course; sattva-goodness; tanoḥ-form; nṛṇām-of the human being; syuḥ-derived.

The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness.

That Lord Śrī Kṛṣṇa, by His plenary parts, should be rendered devotional service, as explained above, is confirmed by this statement. Lord Śrī Kṛṣṇa and all His plenary parts are viṣṇu-tattva, or the Lordship of Godhead. From Śrī Kṛṣṇa, the next manifestation is Baladeva. From Baladeva is Saṅkarṣaṇa, from Saṅkarṣaṇa is Nārāyaṇa, from Nārāyaṇa there is the second Saṅkarṣaṇa, and from this Saṅkarṣaṇa the Viṣṇu puruṣa-avatāras. The Viṣṇu or the Deity of the quality of goodness in the material world is the puruṣa-avatāra known as Kṣīrodakaśāyī Viṣṇu or Paramātmā. Brahmā is the deity of rajas (passion), and Śiva of ignorance. They are the three departmental heads of the three qualities of this material world. Creation is made possible by the goodness of Viṣṇu, and when it requires to be destroyed, Lord Śiva does it by the tāṇḍavanṛtya. The materialists and the foolish human beings worship Brahmā and Śiva respectively. But the pure transcendentalists worship the form of goodness, Viṣṇu, in His various forms. Viṣṇu is manifested by His millions and billions of integrated forms and separated forms. The integrated forms are called Godhead, and the separated forms are called the living entities or the jīvas. Both the jīvas and Godhead have their original spiritual forms. Jīvas are sometimes subjected to the control of material energy, but the Viṣṇu forms are always controllers of this energy. When Viṣṇu, the Personality of Godhead, appears in the material world, He comes to deliver the conditioned living beings who are under the material energy. Such living beings appear in the material world with intentions of being lords, and thus they become entrapped by the three modes of nature. As such, the living entities have to change their material coverings for undergoing different terms of imprisonment. The prison house of the material world is created by Brahmā under instruction of the Personality of Godhead, and at the conclusion of a kalpa the whole thing is destroyed by Śiva. But as far as maintenance of the prison house is concerned, it is done by Viṣṇu, as much as the state prison house is maintained by the state. Anyone, therefore, who wishes to get out of this prison house of material existence, which is full of miseries like repetition of birth, death, disease and old age, must please Lord Viṣṇu for such liberation. Lord Viṣṇu is worshiped by devotional service only, and if anyone has to continue prison life in the material world, he may ask for relative facilities for temporary relief from the different demigods like Śiva, Brahmā, Indra and Varuṇa. No demigod, however, can release the imprisoned living being from the conditioned life of material existence. This can be done only by Viṣṇu. Therefore, the ultimate benefit may be derived from Viṣṇu, the Personality of Godhead.

TEXT 24

pārthivād dāruṇo dhūmas

tasmād agnis trayīmayaḥ

tamasas tu rajas tasmāt

sattvaṁ yad brahma-darśanam

SYNONYMS

pārthivāt-from earth; dāruṇaḥ-firewood; dhūmaḥ-smoke; tasmāt-from that; agniḥ-fire; trayī-Vedic sacrifices; mayaḥ-made of; tamasaḥ-in the mode of ignorance; tu-but; rajaḥ-the mode of passion; tasmāt-from that; sattvam-the mode of goodness; yat-which; brahma-the Absolute Truth; darśanam-realization.

Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth.

As explained above, one can get release from the conditioned life of material existence by devotional service to the Personality of Godhead. It is further comprehended herein that one has to rise to the platform of the mode of goodness (sattva) so that one can be eligible for the devotional service of the Lord. But if there are impediments on the progressive path, anyone, even from the platform of tamas, can gradually rise to the sattva platform by the expert direction of the spiritual master. Sincere candidates must, therefore, approach an expert spiritual master for such a progressive march, and the bona fide, expert spiritual master is competent to direct a disciple from any stage of life: tamas, rajas or sattva.

It is a mistake, therefore, to consider that worship of any quality or any form of the Supreme Personality of Godhead is equally beneficial. Except Viṣṇu, all separated forms are manifested under the conditions of material energy, and therefore the forms of material energy cannot help anyone to rise to the platform of sattva, which alone can liberate a person from material bondage.

The uncivilized state of life, or the life of the lower animals, is controlled by the mode of tamas. The civilized life of man, with a passion for various types of material benefits, is the stage of rajas. The rajas stage of life gives a slight clue to the realization of the Absolute Truth in the forms of fine sentiments in philosophy, art and culture with moral and ethical principles, but the mode of sattva is a still higher stage of material quality, which actually helps one in realizing the Absolute Truth. In other words, there is a qualitative difference between the different kinds of worshiping methods as well as the respective results derived from the predominating deities, namely Brahmā, Viṣṇu and Hara.

TEXT 25

bhejire munayo 'thāgre

bhagavantam adhokṣajam

sattvaṁ viśuddhaṁ kṣemāya

kalpante ye 'nu tān iha

SYNONYMS

bhejire-rendered service unto; munayaḥ-the sages; atha-thus; agre-previously; bhagavantam-unto the Personality of Godhead; adhokṣajam-the Transcendence; sattvam-existence; viśuddham-above the three modes of nature; kṣemāya-to derive the ultimate benefit; kalpante-deserve; ye-those; anu-follow; tān-those; iha-in this material world.

Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.

The purpose of performing religion is neither to profit by material gain nor to get the simple knowledge of discerning matter from spirit. The ultimate aim of religious performances is to release oneself from material bondage and regain the life of freedom in the transcendental world, where the Personality of Godhead is the Supreme Person. Laws of religion, therefore, are directly enacted by the Personality of Godhead, and except for the mahājanas, or the authorized agents of the Lord, no one knows the purpose of religion. There are twelve particular agents of the Lord who know the purpose of religion, and all of them render transcendental service unto Him. Persons who desire their own good may follow these mahājanas and thus attain the supreme benefit.

TEXT 26

mumukṣavo ghora-rūpān

hitvā bhūta-patīn atha

nārāyaṇa-kalāḥ śāntā

bhajanti hy anasūyavaḥ

SYNONYMS

mumukṣavaḥ-persons desiring liberation; ghora-horrible, ghastly; rūpān-forms like that; hitvā-rejecting; bhūta-patīn-demigods; atha-for this reason; nārāyaṇa-the Personality of Godhead; kalāḥ-plenary portions; śāntāḥ-all-blissful; bhajanti-do worship; hi-certainly; anasūyavaḥ-nonenvious.

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Viṣṇu and His plenary portions.

The Supreme Personality of Godhead Śrī Kṛṣṇa, who is the original person of the Viṣṇu categories, expands Himself in two different categories, namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors, and the integrated plenary portions of viṣṇu-tattvas are the worshipful objects of service.

All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of viṣṇu-tattva. The viṣṇu-tattvas are living beings equally as powerful as the original form of the Personality of Godhead, and they display different categories of power in consideration of different times and circumstances. The separated parts and parcels are powerful by limitation. They do not have unlimited power like the viṣṇu-tattvas. Therefore, one should never classify the viṣṇu-tattvas, or the plenary portions of Nārāyaṇa, the Personality of Godhead, in the same categories with the parts and parcels. If anyone does so he becomes at once an offender by the name pāṣaṇḍī. In the age of Kali many foolish persons commit such unlawful offenses and equalize the two categories.

The separated parts and parcels have different positions in the estimation of material powers, and some of them are like Kāla-bhairava, Śmaśāna-bhairava, Śani, Mahākālī and Caṇḍikā. These demigods are worshiped mostly by those who are in the lowest categories of the mode of darkness or ignorance. Other demigods, like Brahmā, Śiva, Sūrya, Gaṇeśa and many similar deities, are worshiped by men in the mode of passion, urged on by the desire for material enjoyment. But those who are actually situated in the mode of goodness (sattva-guṇa) of material nature worship only viṣṇu-tattvas. Viṣṇu-tattvas are represented by various names and forms, such as Nārāyaṇa, Dāmodara, Vāmana, Govinda and Adhokṣaja.

The qualified brāhmaṇas worship the viṣṇu-tattvas represented by the śālagrāma-śilā, and some of the higher castes like the kṣatriyas and vaiśyas also generally worship the viṣṇu-tattvas.

Highly qualified brāhmaṇas situated in the mode of goodness have no grudges against the mode of worship of others. They have all respect for other demigods, even though they may look ghastly, like Kāla-bhairava or Mahākālī. They know very well that those horrible features of the Supreme Lord are all different servitors of the Lord under different conditions, yet they reject the worship of both horrible and attractive features of the demigods, and they concentrate only on the forms of Viṣṇu because they are serious about liberation from the material conditions. The demigods, even to the stage of Brahmā, the supreme of all the demigods, cannot offer liberation to anyone. Hiraṇyakaśipu underwent a severe type of penance to become eternal in life, but his worshipful deity, Brahmā, could not satisfy him with such blessings. Therefore Viṣṇu, and none else, is called mukti-pāda, or the Personality of Godhead who can bestow upon us mukti, liberation. The demigods, being like other living entities in the material world, are all liquidated at the time of the annihilation of the material structure. They are themselves unable to get liberation, and what to speak of giving liberation to their devotees. The demigods can award the worshipers some temporary benefit only, and not the ultimate one.

It is for this reason only that candidates for liberation deliberately reject the worship of the demigods, although they have no disrespect for any one of them.

TEXT 27

rajas-tamaḥ-prakṛtayaḥ

sama-śīlā bhajanti vai

pitṛ-bhūta-prajeśādīn

śriyaiśvarya-prajepsavaḥ

SYNONYMS

rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; prakṛtayaḥ-of that mentality; sama-śīlāḥ-of the same categories; bhajanti-do worship; vai-actually; pitṛ-the forefathers; bhūta-other living beings; prajeśa-ādīn-controllers of cosmic administration; śriyā-enrichment; aiśvarya-wealth and power; prajā-progeny; īpsavaḥ-so desiring.

Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny.

There is no need to worship demigods of whatsoever category if one is serious about going back to Godhead. In the Bhagavad-gītā (7.20,23) it is clearly said that those who are mad after material enjoyment approach the different demigods for temporary benefits, which are meant for men with a poor fund of knowledge. We should never desire to increase the depth of material enjoyment. Material enjoyment should be accepted only up to the point of the bare necessities of life and not more or less than that. To accept more material enjoyment means to bind oneself more and more to the miseries of material existence. More wealth, more women and false aristocracy are some of the demands of the materially disposed man because he has no information of the benefit derived from Viṣṇu worship. By Viṣṇu worship one can derive benefit in this life as well as in life after death. Forgetting these principles, foolish people who are after more wealth, more wives and more children worship various demigods. The aim of life is to end the miseries of life and not to increase them.

For material enjoyment there is no need to approach the demigods. The demigods are but servants of the Lord. As such, they are duty-bound to supply necessities of life in the form of water, light, air, etc. One should work hard and worship the Supreme Lord by the fruits of one's hard labor for existence, and that should be the motto of life. One should be careful to execute occupational service with faith in God in the proper way, and that will lead one gradually on the progressive march back to Godhead.

Lord Śrī Kṛṣṇa, when He was personally present at Vrajadhāma, stopped the worship of the demigod Indra and advised the residents of Vraja to worship by their business and to have faith in God. Worshiping the multidemigods for material gain is practically a perversity of religion. This sort of religious activity has been condemned in the very beginning of the Bhāgavatam as kaitava-dharma. There is only one religion in the world to be followed by one and all, and that is the Bhāgavata-dharma, or the religion which teaches one to worship the Supreme Personality of Godhead and no one else.

TEXTS 28-29

vāsudeva-parā vedā

vāsudeva-parā makhāḥ

vāsudeva-parā yogā

vāsudeva-parāḥ kriyāḥ

vāsudeva-paraṁ jñānaṁ

vāsudeva-paraṁ tapaḥ

vāsudeva-paro dharmo

vāsudeva-parā gatiḥ

SYNONYMS

vāsudeva-the Personality of Godhead; parāḥ-the ultimate goal; vedāḥ-revealed scriptures; vāsudeva-the Personality of Godhead; parāḥ-for worshiping; makhāḥ-sacrifices; vāsudeva-the Personality of Godhead; parāḥ-the means of attaining; yogāḥ-mystic paraphernalia; vāsudeva-the Personality of Godhead; parāḥ-under His control; kriyāḥ-fruitive activities; vāsudeva-the Personality of Godhead; param-the supreme; jñānam-knowledge; vāsudeva-the Personality of Godhead; param-best; tapaḥ-austerity; vāsudeva-the Personality of Godhead; paraḥ-superior quality; dharmaḥ-religion; vāsudeva-the Personality of Godhead; parāḥ-ultimate; gatiḥ-goal of life.

In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life.

That Śrī Kṛṣṇa, the Personality of Godhead, is the only object of worship is confirmed in these two ślokas. In the Vedic literature there is the same objective: establishing one's relationship and ultimately reviving our lost loving service unto Him. That is the sum and substance of the Vedas. In the Bhagavad-gītā the same theory is confirmed by the Lord in His own words: the ultimate purpose of the Vedas is to know Him only. All the revealed scriptures are prepared by the Lord through His incarnation in the body of Śrīla Vyāsadeva just to remind the fallen souls, conditioned by material nature, of Śrī Kṛṣṇa, the Personality of Godhead. No demigod can award freedom from material bondage. That is the verdict of all the Vedic literatures. Impersonalists who have no information of the Personality of Godhead minimize the omnipotency of the Supreme Lord and put Him on equal footing with all other living beings, and for this act such impersonalists get freedom from material bondage only with great difficulty. They can surrender unto Him only after many, many births in the culture of transcendental knowledge.

One may argue that the Vedic activities are based on sacrificial ceremonies. That is true. But all such sacrifices are also meant for realizing the truth about Vāsudeva. Another name of Vāsudeva is Yajña (sacrifice), and in the Bhagavad-gītā it is clearly stated that all sacrifices and all activities are to be conducted for the satisfaction of Yajña, or Viṣṇu, the Personality of Godhead. This is the case also with the yoga systems. Yoga means to get into touch with the Supreme Lord. The process, however, includes several bodily features such as āsana, dhyāna, prāṇāyāma and meditation, and all of them are meant for concentrating upon the localized aspect of Vāsudeva represented as Paramātmā. Paramātmā realization is but partial realization of Vāsudeva, and if one is successful in that attempt, one realizes Vāsudeva in full. But by ill luck most yogīs are stranded by the powers of mysticism achieved through the bodily process. Ill-fated yogīs are given a chance in the next birth by being placed in the families of good learned brāhmaṇas or in the families of rich merchants in order to execute the unfinished task of Vāsudeva realization. If such fortunate brāhmaṇas and sons of rich men properly utilize the chance, they can easily realize Vāsudeva by good association with saintly persons. Unfortunately, such preferred persons are captivated again by material wealth and honor, and thus they practically forget the aim of life.

This is also so for the culture of knowledge. According to Bhagavad-gītā there are eighteen items in culturing knowledge. By such culture of knowledge one becomes gradually prideless, devoid of vanity, nonviolent, forbearing, simple, devoted to the great spiritual master, and self-controlled. By culture of knowledge one becomes unattached to hearth and home and becomes conscious of the miseries due to death, birth, old age and disease. And all culture of knowledge culminates in devotional service to the Personality of Godhead, Vāsudeva. Therefore, Vāsudeva is the ultimate aim in culturing all different branches of knowledge. Culture of knowledge leading one to the transcendental plane of meeting Vāsudeva is real knowledge. physical knowledge in its various branches is condemned in the Bhagavad-gītā as ajñāna, or the opposite of real knowledge. The ultimate aim of physical knowledge is to satisfy the senses, which means prolongation of the term of material existence and thereby continuance of the threefold miseries. So prolonging the miserable life of material existence is nescience. But the same physical knowledge leading to the way of spiritual understanding helps one to end the miserable life of physical existence and to begin the life of spiritual existence on the plane of Vāsudeva.

The same applies to all kinds of austerities. Tapasya means voluntary acceptance of bodily pains to achieve some higher end of life. Rāvaṇa and Hiraṇyakaśipu underwent a severe type of bodily torture to achieve the end of sense gratification. Sometimes modern politicians also undergo severe types of austerities to achieve some political end. This is not actually tapasya. One should accept voluntary bodily inconvenience for the sake of knowing Vāsudeva because that is the way of real austerities. Otherwise all forms of austerities are classified as modes of passion and ignorance. passion and ignorance cannot end the miseries of life. Only the mode of goodness can mitigate the threefold miseries of life. Vasudeva and Devakī, the so-called father and mother of Lord Kṛṣṇa, underwent penances to get Vāsudeva as their son. Lord Śrī Kṛṣṇa is the father of all living beings (Bg. 14.4). Therefore He is the original living being of all other living beings. He is the original eternal enjoyer amongst all other enjoyers. Therefore no one can be His begetting father, as the ignorant may think. Lord Śrī Kṛṣṇa agreed to become the son of Vasudeva and Devakī upon being pleased with their severe austerities. Therefore if any austerities have to be done, they must be done to achieve the end of knowledge, Vāsudeva.

Vāsudeva is the original Personality of Godhead Lord Śrī Kṛṣṇa. As explained before, the original Personality of Godhead expands Himself by innumerable forms. Such expansion of forms is made possible by His various energies. His energies are also multifarious, and His internal energies are superior and external energies inferior in quality. They are explained in the Bhagavad-gītā (7.4-6) as the parā and the aparā prakṛtis. So His expansions of various forms which take place via the internal energies are superior forms, whereas the expansions which take place via the external energies are inferior forms. The living entities are also His expansions. The living entities who are expanded by His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally conditioned souls. Therefore, all culture of knowledge, austerities, sacrifice and activities should be aimed at changing the quality of the influence that is acting upon us. For the present, we are all being controlled by the external energy of the Lord, and just to change the quality of the influence, we must endeavor to cultivate spiritual energy. In the Bhagavad-gītā it is said that those who are mahātmās, or those whose minds have been so broadened as to be engaged in the service of Lord Kṛṣṇa, are under the influence of the internal potency, and the effect is that such broadminded living beings are constantly engaged in the service of the Lord without deviation. That should be the aim of life. And that is the verdict of all the Vedic literatures. No one should bother himself with fruitive activities or dry speculation about transcendental knowledge. Everyone should at once engage himself in the transcendental loving service of the Lord. Nor should one worship different demigods who work as different hands of the Lord for creation, maintenance or destruction of the material world. There are innumerable powerful demigods who look over the external management of the material world. They are all different assisting hands of Lord Vāsudeva. Even Lord Śiva and Lord Brahmā are included in the list of demigods, but Lord Viṣṇu, or Vāsudeva, is always transcendentally situated. Even though He accepts the quality of goodness of the material world, He is still transcendental to all the material modes. The following example will clear that matter more explicitly. In the prison house there are the prisoners and the managers of the prison house. Both the managers and the prisoners are bound by the laws of the king. But even though the king sometimes comes in the prison, he is not bound by the laws of the prison house. The king is therefore always transcendental to the laws of the prison house, as the Lord is always transcendental to the laws of the material world.

TEXT 30

sa evedaṁ sasarjāgre

bhagavān ātma-māyayā

sad-asad-rūpayā cāsau

guṇamayāguṇo vibhuḥ

SYNONYMS

saḥ-that; eva-certainly; idam-this; sasarja-created; agre-before; bhagavān-the Personality of Godhead; ātma-māyayā-by His personal potency; sat-the cause; asat-the effect; rūpayā-by forms; ca-and; asau-the same Lord; guṇa-maya-in the modes of material nature; aguṇaḥ-transcendental; vibhuḥ-the Absolute.

In the beginning of the material creation, that Absolute Personality of Godhead [Vāsudeva], in His transcendental position, created the energies of cause and effect by His own internal energy.

The position of the Lord is always transcendental because the causal and effectual energies required for the creation of the material world were also created by Him. He is unaffected, therefore, by the qualities of the material modes. His existence, form, activities and paraphernalia all existed before the material creation.* He is all-spiritual and has nothing to do with the qualities of the material world, which are qualitatively distinct from the spiritual qualities of the Lord.

TEXT 31

tayā vilasiteṣv eṣu

guṇeṣu guṇavān iva

antaḥ-praviṣṭa ābhāti

vijñānena vijṛmbhitaḥ

SYNONYMS

tayā-by them; vilasiteṣu-although in the function; eṣu-these; guṇeṣu-the modes of material nature; guṇavān-affected by the modes; iva-as if; antaḥ-within; praviṣṭaḥ-entered into; ābhāti-appears to be; vijñānena-by transcendental consciousness; vijṛmbhitaḥ-fully enlightened.

After creating the material substance, the Lord [Vāsudeva] expands Himself and enters into it. And although He is within the material modes of nature and appears to be; one of the created beings, He is always fully enlightened in His transcendental position.

The living entities are separated parts and parcels of the Lord, and the conditioned living entities, who are unfit for the spiritual kingdom, are strewn within the material world to enjoy matter to the fullest extent. As Paramātmā and eternal friend of the living entities, the Lord, by one of His plenary portions, accompanies the living entities to guide them in their material enjoyment and to become witness to all activities. While the living entities enjoy the material conditions, the Lord maintains His transcendental position without being affected by the material atmosphere. In the Vedic literatures (śruti) it is said that there are two birds in one tree.dvā suparṇā sayujā sakhāyā

samānaṁ vṛkṣaṁ pariṣasvajāte

tayor anyaḥ pippalaṁ svādv atty

anaśnann anyo 'bhicākaśīti

(Muṇḍaka Upaṇiṣad 3.1.1)* One of them is eating the fruit of the tree, while the other is witnessing the actions. The witness is the Lord, and the fruit-eater is the living entity. The fruit-eater (living entity) has forgotten his real identity and is overwhelmed in the fruitive activities of the material conditions, but the Lord (Paramātmā) is always full in transcendental knowledge. That is the difference between the Supersoul and the conditioned soul. The conditioned soul, the living entity, is controlled by the laws of nature, while the Paramātmā, or the Supersoul, is the controller of the material energy.

TEXT 32

yathā hy avahito vahnir

dāruṣv ekaḥ sva-yoniṣu

nāneva bhāti viśvātmā

bhūteṣu ca tathā pumān

SYNONYMS

yathā-as much as; hi-exactly like; avahitaḥ-surcharged with; vahniḥ-fire; dāruṣu-in wood; ekaḥ-one; sva-yoniṣu-the source of manifestation; nānā iva-like different entities; bhāti-illuminates; viśva-ātmā-the Lord as Paramātmā; bhūteṣu-in the living entities; ca-and; tathā-in the same way; pumān-the Absolute Person.

The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears to be of many varieties, though He is the absolute one without a second.

Lord Vāsudeva, the Supreme Personality of Godhead, by one of His plenary parts expands Himself all over the material world, and His existence can be perceived even within the atomic energy. Matter, antimatter, proton, neutron, etc., are all different effects of the Paramātmā feature of the Lord. As from wood, fire can be manifested, or as butter can be churned out of milk, so also the presence of the Lord as Paramātmā can be felt by the process of legitimate hearing and chanting of the transcendental subjects which are especially treated in the Vedic literatures like the Upaniṣads and Vedānta. Śrīmad-Bhāgavatam is the bona fide explanation of these Vedic literatures. The Lord can be realized through the aural reception of the transcendental message, and that is the only way to experience the transcendental subject. As fire is kindled from wood by another fire, the divine consciousness of man can similarly be kindled by another divine grace. His Divine Grace the spiritual master can kindle the spiritual fire from the woodlike living entity by imparting proper spiritual messages injected through the receptive ear. Therefore one is required to approach the proper spiritual master with receptive ears only, and thus divine existence is gradually realized. The difference between animality and humanity lies in this process only. A human being can hear properly, whereas an animal cannot.

TEXT 33

asau guṇamayair bhāvair

bhūta-sūkṣmendriyātmabhiḥ

sva-nirmiteṣu nirviṣṭo

bhuṅkte bhūteṣu tad-guṇān

SYNONYMS

asau-that Paramātmā; guṇa-mayaiḥ-influenced by the modes of nature; bhāvaiḥ-naturally; bhūta-created; sūkṣma-subtle; indriya-senses; ātmabhiḥ-by the living beings; sva-nirmiteṣu-in His own creation; nirviṣṭaḥ-entering; bhuṅkte-causes to enjoy; bhūteṣu-in the living entities; tat-guṇān-those modes of nature.

The Supersoul enters into the bodies of the created beings who are influenced by the modes of material nature and causes them to enjoy the effects of these modes by the subtle mind.

There are 8,400,000 species of living beings beginning from the highest intellectual being, Brahmā, down to the insignificant ant, and all of them are enjoying the material world according to the desires of the subtle mind and gross material body. The gross material body is based on the conditions of the subtle mind, and the senses are created according to the desire of the living being. The Lord as Paramātmā helps the living being to get material happiness because the living being is helpless in all respects in obtaining what he desires. He proposes, and the Lord disposes. In another sense, the living beings are parts and parcels of the Lord. They are therefore one with the Lord. In the Bhagavad-gītā the living beings in all varieties of bodies have been claimed by the Lord as His sons. The sufferings and enjoyments of the sons are indirectly the sufferings and enjoyments of the father. Still the father is not in any way affected directly by the suffering and enjoyment of the sons. He is so kind that He constantly remains with the living being as Paramātmā and always tries to convert the living being towards the real happiness.

TEXT 34

bhāvayaty eṣa sattvena

lokān vai loka-bhāvanaḥ

līlāvatārānurato

deva-tiryaṅ-narādiṣu

SYNONYMS

bhāvayati-maintains; eṣaḥ-all these; sattvena-in the mode of goodness; lokān-all over the universe; vai-generally; loka-bhāvanaḥ-the master of all the universes; līlā-pastimes; avatāra-incarnation; anurataḥ-assuming the role; deva-the demigods; tiryak-lower animals; nara-ādiṣu-in the midst of human beings.

Thus the Lord of the universes maintains all planets inhabited by demigods, men and lower animals. Assuming the roles of incarnations, He performs pastimes to reclaim those in the mode of pure goodness.

There are innumerable material universes, and in each and every universe there are innumerable planets inhabited by different grades of living entities in different modes of nature. The Lord (Viṣṇu) incarnates Himself in each and every one of them and in each and every type of living society. He manifests His transcendental pastimes amongst them just to create the desire to go back to Godhead. The Lord does not change His original transcendental position, but He appears to be differently manifested according to the particular time, circumstances and society.

Sometimes He incarnates Himself or empowers a suitable living being to act for Him, but in either case the purpose is the same: the Lord wants the suffering living being to go back home, back to Godhead. The happiness which the living beings are hankering for is not to be found within any corner of the innumerable universes and material planets. The eternal happiness which the living being wants is obtainable in the kingdom of God, but the forgetful living beings under the influence of the material modes have no information of the kingdom of God. The Lord, therefore, comes to propagate the message of the kingdom of God, either personally as an incarnation or through His bona fide representative as the good son of God. Such incarnations or sons of God are not making propaganda for going back to Godhead only within the human society. Their work is also going on in all types of societies, amongst demigods and those other than human beings.

Thus end the Bhaktivedanta purports of the First Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Divinity and Divine Service."

Chapter Three

Kṛṣṇa Is the Source of All Incarnations

TEXT 1

sūta uvāca

jagṛhe pauruṣaṁ rūpaṁ

bhagavān mahad-ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam

ādau loka-sisṛkṣayā

SYNONYMS

sūtaḥ uvāca-Sūta said; jagṛhe-accepted; pauruṣam-plenary portion as the puruṣa incarnation; rūpam-form; bhagavān-the Personality of Godhead; mahat-ādibhiḥ-with the ingredients of the material world; sambhūtam-thus there was the creation of; ṣoḍaśa-kalam-sixteen primary principles; ādau-in the beginning; loka-the universes; sisṛkṣayā-on the intention of creating.

Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.

The Bhagavad-gītā states that the Personality of Godhead Śrī Kṛṣṇa maintains these material universes by extending His plenary expansions. So this puruṣa form is the confirmation of the same principle. The original Personality of Godhead Vāsudeva, or Lord Kṛṣṇa, who is famous as the son of King Vasudeva or King Nanda, is full with all opulences, all potencies, all fame, all beauty, all knowledge and all renunciation. Part of His opulences are manifested as impersonal Brahman, and part of His opulences are manifested as Paramātmā. This puruṣa feature of the same Personality of Godhead Śrī Kṛṣṇa is the original Paramātmā manifestation of the Lord. There are three puruṣa features in the material creation, and this form, who is known as the Kāraṇodakaśāyī Viṣṇu, is the first of the three. The others are known as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu, which we shall know one after another. The innumerable universes are generated from the skin holes of this Kāraṇodakaśāyī Viṣṇu, and in each one of the universes the Lord enters as Garbhodakaśāyī Viṣṇu.

In the Bhagavad-gītā it is also mentioned that the material world is created at certain intervals and then again destroyed. This creation and destruction is done by the supreme will because of the conditioned souls, or the nitya-baddha living beings. The nitya-baddha, or the eternally conditioned souls, have the sense of individuality or ahaṅkāra, which dictates them sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed. The living beings are predominated enjoyers. But the eternally conditioned souls, forgetful of this constitutional position, have strong aspirations to enjoy. The chance to enjoy matter is given to the conditioned souls in the material world, and side by side they are given the chance to understand their real constitutional position. Those fortunate living entities who catch the truth and surrender unto the lotus feet of Vāsudeva after many, many births in the material world join the eternally liberated souls and thus are allowed to enter into the kingdom of Godhead. After this, such fortunate living entities need not come again within the occasional material creation. But those who cannot catch the constitutional truth are again merged into the mahat-tattva at the time of the annihilation of the material creation. When the creation is again set up, this mahat-tattva is again let loose. This mahat-tattva contains all the ingredients of the material manifestations, including the conditioned souls. Primarily this mahat-tattva is divided into sixteen parts, namely the five gross material elements and the eleven working instruments or senses. It is like the cloud in the clear sky. In the spiritual sky, the effulgence of Brahman is spread all around, and the whole system is dazzling in spiritual light. The mahat-tattva is assembled in some corner of the vast, unlimited spiritual sky, and the part which is thus covered by the mahat-tattva is called the material sky. This part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the whole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes are collectively produced by the Kāraṇodakaśāyī Viṣṇu, called also the Mahā-Viṣṇu, who simply throws His glance to impregnate the material sky.

TEXT 2

yasyāmbhasi śayānasya

yoga-nidrāṁ vitanvataḥ

nābhi-hradāmbujād āsīd

brahmā viśva-sṛjāṁ patiḥ

SYNONYMS

yasya-whose; ambhasi-in the water; śayānasya-lying down; yoga-nidrām-sleeping in meditation; vitanvataḥ-ministering; nābhi-navel; hrada-out of the lake; ambujāt-from the lotus; āsīt-was manifested; brahmā-the grandfather of the living beings; viśva-the universe; sṛjām-the engineers; patiḥ-master.

A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.

The first puruṣa is the Kāraṇodakaśāyī Viṣṇu. From His skin holes innumerable universes have sprung up. In each and every universe, the puruṣa enters as the Garbhodakaśāyī Viṣṇu. He is lying within the half of the universe which is full with the water of His body. And from the navel of Garbhodakaśāyī Viṣṇu has sprung the stem of the lotus flower, the birthplace of Brahmā, who is the father of all living beings and the master of all the demigod engineers engaged in the perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and the topmost system is called Brahmaloka or Satyaloka. Downwards from the earthly planetary system there are seven lower planetary systems inhabited by the asuras and similar other materialistic living beings.

From Garbhodakaśāyī Viṣṇu there is expansion of the Kṣīrodakaśāyī Viṣṇu, who is the collective Paramātmā of all living beings. He is called Hari, and from Him all incarnations within the universe are expanded.

Therefore, the conclusion is that the puruṣa-avatāra is manifested in three features - first the Kāraṇodakaśāyī who creates aggregate material ingredients in the mahat-tattva, second the Garbhodakaśāyī who enters in each and every universe, and third the Kṣīrodakaśāyī Viṣṇu who is the Paramātmā of every material object, organic or inorganic. One who knows these plenary features of the Personality of Godhead knows Godhead properly, and thus the knower becomes freed from the material conditions of birth, death, old age and disease, as it is confirmed in Bhagavad-gītā, In this śloka the subject matter of Mahā-Viṣṇu is summarized. The Mahā-Viṣṇu lies down in some part of the spiritual sky by His own free will. Thus He lies on the ocean of kāraṇa, from where He glances over His material nature, and the mahat-tattva is at once created. Thus electrified by the power of the Lord, the material nature at once creates innumerable universes, just as in due course a tree decorates itself with innumerable grown fruits. The seed of the tree is sown by the cultivator, and the tree or creeper in due course becomes manifested with so many fruits. Nothing can take place without a cause. The Kāraṇa Ocean is therefore called the Causal Ocean. Kāraṇa means "causal." We should not foolishly accept the atheistic theory of creation. The description of the atheists is given in the Bhagavad-gītā. The atheist does not believe in the creator, but he cannot give a good theory to explain the creation. Material nature has no power to create without the power of the puruṣa, just as a prakṛti, or woman, cannot produce a child without the connection of a puruṣa, or man. The puruṣa impregnates, and the prakṛti delivers. We should not expect milk from the fleshy bags on the neck of a goat, although they look like breastly nipples. Similarly, we should not expect any creative power from the material ingredients; we must believe in the power of the puruṣa, who impregnates prakṛti, or nature. Because the Lord wished to lie down in meditation, the material energy created innumerable universes at once, in each of them the Lord lay down, and thus all the planets and the different paraphernalia were created at once by the will of the Lord. The Lord has unlimited potencies, and thus He can act as He likes by perfect planning, although personally He has nothing to do. No one is greater than or equal to Him. That is the verdict of the Vedas.

TEXT 3

yasyāvayava-saṁsthānaiḥ

kalpito loka-vistaraḥ

tad vai bhagavato rūpaṁ

viśuddhaṁ sattvam ūrjitam

SYNONYMS

yasya-whose; avayava-bodily expansion; saṁsthānaiḥ-situated in; kalpitaḥ-is imagined; loka-planets of inhabitants; vistaraḥ-various; tat vai-but that is; bhagavataḥ-of the Personality of Godhead; rūpam-form; viśuddham-purely; sattvam-existence; ūrjitam-excellence.

It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

The conception of the virāṭ-rūpa or viśva-rūpa of the Supreme Absolute Truth is especially meant for the neophyte who can hardly think of the transcendental form of the Personality of Godhead. To him a form means something of this material world, and therefore an opposite conception of the Absolute is necessary in the beginning to concentrate the mind on the power extension of the Lord. As stated above, the Lord extends His potency in the form of the mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord. Therefore the potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virāṭ-rūpa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestations of incarnations is always of the same transcendental quality, without any touch of the mahat-tattva.

TEXT 4

paśyanty ado rūpam adabhra-cakṣuṣā

sahasra-pādoru-bhujānanādbhutam

sahasra-mūrdha-śravaṇākṣi-nāsikaṁ

sahasra-mauly-ambara-kuṇḍalollasat

SYNONYMS

paśyanti-see; adaḥ-the form of the puruṣa; rūpam-form; adabhra-perfect; cakṣuṣā-by the eyes; sahasra-pāda-thousands of legs; ūru-thighs; bhuja-ānana-hands and faces; adbhutam-wonderful; sahasra-thousands of; mūrdha-heads; śravaṇa-ears; akṣi-eyes; nāsikam-noses; sahasra-thousands; mauli-garlands; ambara-dresses; kuṇḍala-earrings; ullasat-all glowing.

The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

With our present materialized senses we cannot perceive anything of the transcendental Lord. Our present senses are to be rectified by the process of devotional service, and then the Lord Himself becomes revealed to us. In the Bhagavad-gītā it is confirmed that the transcendental Lord can be perceived only by pure devotional service. So it is confirmed in the Vedas that only devotional service can lead one to the side of the Lord and that only devotional service can reveal Him. In the Brahma-saṁhitā also it is said that the Lord is always visible to the devotees whose eyes have been anointed with the tinge of devotional service. So we have to take information of the transcendental form of the Lord from persons who have actually seen Him with perfect eyes smeared with devotional service. In the material world also we do not always see things with our own eyes; we sometimes see through the experience of those who have actually seen or done things. If that is the process for experiencing a mundane object, it is more perfectly applicable in matters transcendental. So only with patience and perseverance can we realize the transcendental subject matter regarding the Absolute Truth and His different forms. He is formless to the neophytes, but He is in transcendental form to the expert servitor.

TEXT 5

etan nānāvatārāṇāṁ

nidhānaṁ bījam avyayam

yasyāṁśāṁśena sṛjyante

deva-tiryaṅ-narādayaḥ

SYNONYMS

etat-this (form); nānā-multifarious; avatārāṇām-of the incarnations; nidhānam-source; bījam-seed; avyayam-indestructible; yasya-whose; aṁśa-plenary portion; aṁśena-part of the plenary portion; sṛjyante-create; deva-demigods; tiryak-animals; nara-ādayaḥ-human beings and others.

This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

The puruṣa, after creating innumerable universes in the mahat-tattva, entered in each of them as the second puruṣa, Garbhodakaśāyī Viṣṇu. When He saw that within the universe there was only darkness and space, without a resting place, He filled half of the universe with water from His own perspiration and laid Himself down on the same water. This water is called Garbhodaka. Then from His navel the stem of the lotus flower sprouted, and on the flower petals the birth of Brahmā, or the master engineer of the universal plan, took place. Brahmā became the engineer of the universe, and the Lord Himself took charge of the maintenance of the universe as Viṣṇu. Brahmā was generated from rajo-guṇa of prakṛti, or the mode of passion in nature, and Viṣṇu became the Lord of the mode of goodness. Viṣṇu, being transcendental to all the modes, is always aloof from materialistic affection. This has already been explained. From Brahmā there is Rudra (Śiva), who is in charge of the mode of ignorance or darkness. He destroys the whole creation by the will of the Lord. Therefore all three, namely Brahmā, Viṣṇu and Śiva, are incarnations of the Garbhodakaśāyī Viṣṇu. From Brahmā the other demigods like Dakṣa, Marīci, Manu and many others become incarnated to generate living entities within the universe. This Garbhodakaśāyī Viṣṇu is glorified in the Vedas in the hymns of Garbha-stuti, which begin with the description of the Lord as having thousands of heads, etc. The Garbhodakaśāyī Viṣṇu is the Lord of the universe, and although He appears to be lying within the universe, He is always transcendental. This also has already been explained. The Viṣṇu who is the plenary portion of the Garbhodakaśāyī Viṣṇu is the Supersoul of the universal life, and He is known as the maintainer of the universe or Kṣīrodakaśāyī Viṣṇu. So the three features of the original puruṣa are thus understood. And all the incarnations within the universe are emanations from this Kṣīrodakaśāyī Viṣṇu.

In different millennia there are different incarnations, and they are innumerable, although some of them are very prominent, such as Matsya, Kūrma, Varāha, Rāma, Nṛsiṁha, Vāmana and many others. These incarnations are called līlā incarnations. Then there are qualitative incarnations such as Brahmā, Viṣṇu, and Śiva (or Rudra) who take charge of the different modes of material nature.

Lord Viṣṇu is nondifferent from the Personality of Godhead. Lord Śiva is in the marginal position between the Personality of Godhead and the living entities, or jīvas. Brahmā is always a jīva-tattva. The highest pious living being, or the greatest devotee of the Lord, is empowered with the potency of the Lord for creation, and he is called Brahmā. His power is like the power of the sun reflected in valuable stones and jewels. When there is no such living being to take charge of the post of Brahmā, the Lord Himself becomes a Brahmā and takes charge of the post.

Lord Śiva is not an ordinary living being. He is the plenary portion of the Lord, but because Lord Śiva is in direct touch with material nature, he is not exactly in the same transcendental position as Lord Viṣṇu. The difference is like that between milk and curd. Curd is nothing but milk, and yet it cannot be used in place of milk.

The next incarnations are the Manus. Within one day's duration of the life of Brahmā (which is calculated by our solar year as 4,300,000 x 1,000 years) there are fourteen Manus. Therefore there are 420 Manus in one month of Brahmā and 5,040 Manus in one year of Brahmā. Brahmā lives for one hundred years of his age, and therefore there are 5,040 x 100 or 504,000 Manus in the duration of Brahmā's life. There are innumerable universes, with one Brahmā in each of them, and all of them are created and annihilated during the breathing time of the puruṣa. Therefore one can simply imagine how many millions of Manus there are during one breath of the puruṣa.

The Manus who are prominent within this universe are as follows: Yajña as Svāyambhuva Manu, Vibhu as Svārociṣa Manu, Satyasena as Uttama Manu, Hari as Tāmasa Manu, Vaikuṇṭha as Raivata Manu, Ajita as Cākṣuṣa Manu, Vāmana as Vaivasvata Manu (the present age is under the Vaivasvata Manu), Sārvabhauma as Sāvarṇi Manu, Ṛṣabha as Dakṣasāvarṇi Manu, Viṣvaksena as Brahma-sāvarṇi Manu, Dharmasetu as Dharma-sāvarṇi Manu, Sudhāmā as Rudra-sāvarṇi Manu, Yogeśvara as Deva-sāvarṇi Manu, and Bṛhadbhānu as Indra-sāvarṇi Manu. These are the names of one set of fourteen Manus covering 4,300,000,000 solar years as described above.

Then there are the yugāvatāras, or the incarnations of the millennia. The yugas are known as Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. The incarnations of each yuga are of different color. The colors are white, red, black and yellow. In the Dvāpara-yuga, Lord Kṛṣṇa in black color appeared, and in the Kali-yuga Lord Caitanya in yellow color appeared.

So all the incarnations of the Lord are mentioned in the revealed scriptures. There is no scope for an imposter to become an incarnation, for an incarnation must be mentioned in the śāstras. An incarnation does not declare Himself to be an incarnation of the Lord, but great sages agree by the symptoms mentioned in the revealed scriptures. The features of the incarnation and the particular type of mission which He has to execute are mentioned in the revealed scriptures.

Apart from the direct incarnations, there are innumerable empowered incarnations. They are also mentioned in the revealed scriptures. Such incarnations are directly as well as indirectly empowered. When they are directly empowered they are called incarnations, but when they are indirectly empowered they are called vibhūtis. Directly empowered incarnations are the Kumāras, Nārada, Pṛthu, Śeṣa, Ananta, etc. As far as vibhūtis are concerned, they are very explicitly described in the Bhagavad-gītā in the Vibhūti-yoga chapter. And for all these different types of incarnations, the fountainhead is the Garbhodakaśāyī Viṣṇu.

TEXT 6

sa eva prathamaṁ devaḥ

kaumāraṁ sargam āśritaḥ

cacāra duścaraṁ brahmā

brahmacaryam akhaṇḍitam

SYNONYMS

saḥ-that; eva-certainly; prathamam-first; devaḥ-Supreme Lord; kaumāram-named the Kumāras (unmarried); sargam-creation; āśritaḥ-under; cacāra-performed; duścaram-very difficult to do; brahmā-in the order of Brahman; brahmacaryam-under discipline to realize the Absolute (Brahman); akhaṇḍitam-unbroken.

First of all, in the beginning of creation, there were the four unmarried sons of Brahmā [the Kumāras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

The creation of the material world is effected, maintained and then again annihilated at certain intervals. So there are different names of the creations in terms of the particular types of Brahmā, the father of the living beings in the creation. The Kumāras, as above mentioned, appeared in the Kaumāra creation of the material world, and to teach us the process of Brahman realization, they underwent a severe type of disciplinary action as bachelors. These Kumāras are empowered incarnations. And before executing the severe type of disciplinary actions, all of them became qualified brāhmaṇas. This example suggests that one must first acquire the qualifications of a brāhmaṇa, not simply by birth but also by quality, and then one can undergo the process of Brahman realization.

TEXT 7

dvitīyaṁ tu bhavāyāsya

rasātala-gatāṁ mahīm

uddhariṣyann upādatta

yajñeśaḥ saukaraṁ vapuḥ

SYNONYMS

dvitīyam-the second; tu-but; bhavāya-for the welfare; asya-of this earth; rasātala-of the lowest region; gatām-having gone; mahīm-the earth; uddhariṣyan-lifting; upādatta-established; yajñeśaḥ-the proprietor or the supreme enjoyer; saukaram-hoggish; vapuḥ-incarnation.

The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.

The indication is that for each and every incarnation of the Personality of Godhead, the particular function executed is also mentioned. There cannot be any incarnation without a particular function, and such functions are always extraordinary. They are impossible for any living being to perform. The incarnation of the boar was to take the earth out of Pluto's region of filthy matter. Picking up something from a filthy place is done by a boar, and the all-powerful Personality of Godhead displayed this wonder to the asuras, who had hidden the earth in such a filthy place. There is nothing impossible for the Personality of Godhead, and although He played the part of a boar, by the devotees He is worshiped, staying always in transcendence.

TEXT 8

tṛtīyam ṛṣi-sargaṁ vai

devarṣitvam upetya saḥ

tantraṁ sātvatam ācaṣṭa

naiṣkarmyaṁ karmaṇāṁ yataḥ

SYNONYMS

tṛtīyam-the third one; ṛṣi-sargam-the millennium of the ṛṣis; vai-certainly; devarṣitvam-incarnation of the ṛṣi amongst the demigods; upetya-having accepted; saḥ-he; tantram-exposition of the Vedas; sātvatam-which is especially meant for devotional service; ācaṣṭa-collected; naiṣkarmyam-nonfruitive; karmaṇām-of work; yataḥ-from which.

In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

The great Ṛṣi Nārada, who is an empowered incarnation of the Personality of Godhead, propagates devotional service all over the universe. All great devotees of the Lord all over the universe and in different planets and species of life are his disciples. Śrīla Vyāsadeva, the compiler of the Śrīmad-Bhāgavatam, is also one of his disciples. Nārada is the author of Nārada-pañcarātra, which is the exposition of the Vedas particularly for the devotional service of the Lord. This Nārada-pañcarātra trains the karmīs, or the fruitive workers, to achieve liberation from the bondage of fruitive work. The conditioned souls are mostly attracted by fruitive work because they want to enjoy life by the sweat of their own brows. The whole universe is full of fruitive workers in all species of life. The fruitive works include all kinds of economic development plans. But the law of nature provides that every action has its resultant reaction, and the performer of the work is bound up by such reactions, good or bad. The reaction of good work is comparative material prosperity, whereas the reaction of bad work is comparative material distress. But material conditions, either in so-called happiness or in so-called distress, are all meant ultimately for distress only. Foolish materialists have no information of how to obtain eternal happiness in the unconditional state. Śrī Nārada informs these foolish fruitive workers how to realize the reality of happiness. He gives direction to the diseased men of the world how one's present engagement can lead one to the path of spiritual emancipation. The physician directs the patient to take treated milk in the form of curd for his sufferings from indigestion due to his taking another milk preparation. So the cause of the disease and the remedy of the disease may be the same, but it must be treated by an expert physician like Nārada. The Bhagavad-gītā also gives the same solution of serving the Lord by the fruits of one's labor. That will lead one to the path of naiṣkarmya, or liberation.

TEXT 9

turye dharma-kalā-sarge

nara-nārāyaṇāv ṛṣī

bhūtvātmopaśamopetam

akarod duścaraṁ tapaḥ

SYNONYMS

turye-in the fourth of the line; dharma-kalā-wife of Dharmarāja; sarge-being born of; nara-nārāyaṇau-named Nara and Nārāyaṇa; ṛṣī-sages; bhūtvā-becoming; ātma-upaśama-controlling the senses; upetam-for achievement of; akarot-undertook; duścaram-very strenuous; tapaḥ-penance.

In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

As King Ṛṣabha advised His sons, tapasya, or voluntary acceptance of penance for realization of the transcendence, is the only duty of the human being; it was so done by the Lord Himself in an exemplary manner to teach us. The Lord is very kind to the forgetful souls. He therefore comes Himself and leaves behind necessary instructions and also sends His good sons as representatives to call all the conditioned souls back to Godhead. Recently, within the memory of everyone, Lord Caitanya also appeared for the same purpose: to show special favor to fallen souls of this age of iron industry. The incarnation of Nārāyaṇa is worshiped still at Badarī-nārāyaṇa, on the range of the Himalayas.

TEXT 10

pañcamaḥ kapilo nāma

siddheśaḥ kāla-viplutam

provācāsuraye sāṅkhyaṁ

tattva-grāma-vinirṇayam

SYNONYMS

pañcamaḥ-the fifth one; kapilaḥ-Kapila; nāma-of the name; siddheśaḥ-the foremost amongst the perfect; kāla-time; viplutam-lost; provāca-said; āsuraye-unto the brāhmaṇa named Āsuri; sāṅkhyam-metaphysics; tattva-grāma-the sum total of the creative elements; vinirṇayam-exposition.

The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa, for in course of time this knowledge had been lost.

The sum total of the creative elements is twenty-four in all. Each and every one of them is explicitly explained in the system of Sāṅkhya philosophy. Sāṅkhya philosophy is generally called metaphysics by the European scholars. The etymological meaning of sāṅkhya is "that which explains very lucidly by analysis of the material elements." This was done for the first time by Lord Kapila, who is said herein to be the fifth in the line of incarnations.

TEXT 11

ṣaṣṭham atrer apatyatvaṁ

vṛtaḥ prāpto 'nasūyayā

ānvīkṣikīm alarkāya

prahlādādibhya ūcivān

SYNONYMS

ṣaṣṭham-the sixth one; atreḥ-of Atri; apatyatvam-sonship; vṛtaḥ-being prayed for; prāptaḥ-obtained; anasūyayā-by Anasūyā; ānvīkṣikīm-on the subject of transcendence; alarkāya-unto Alarka; prahlāda-ādibhyaḥ-unto Prahlāda and others; ūcivān-spoke.

The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others [Yadu, Haihaya, etc.].

The Lord incarnated Himself as Dattātreya, the son of Ṛṣi Atri and Anasūyā. The history of the birth of Dattātreya as an incarnation of the Lord is mentioned in the Brahmāṇḍa Purāṇa in connection with the story of the devoted wife. It is said there that Anasūyā, the wife of Ṛṣi Atri, prayed before the Lords Brahmā, Viṣṇu and Śiva as follows: "My lords, if you are pleased with me, and if you desire me to ask from you some sort of blessings, then I pray that you combine together to become my son." This was accepted by the lords, and as Dattātreya the Lord expounded the philosophy of the spirit soul and especially instructed Alarka, Prahlāda, Yadu, Haihaya, etc.

TEXT 12

tataḥ saptama ākūtyāṁ

rucer yajño 'bhyajāyata

sa yāmādyaiḥ sura-gaṇair

apāt svāyambhuvāntaram

SYNONYMS

tataḥ-after that; saptame-the seventh in the line; ākūtyām-in the womb of Ākūti; ruceḥ-by Prajāpati Ruci; yajñaḥ-the Lord's incarnation as Yajña; abhyajāyata-advented; saḥ-He; yāma-ādyaiḥ-with Yāma and others; sura-gaṇaiḥ-with demigods; apāt-ruled; svāyambhuva-antaram-the change of the period of Svāyambhuva Manu.

The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the change of the Svāyambhuva Manu and was assisted by demigods such as His son Yama.

The administrative posts occupied by the demigods for maintaining the regulations of the material world are offered to the highly elevated pious living beings. When there is a scarcity of such pious living beings, the Lord incarnates Himself as Brahmā, Prajāpati, Indra, etc., and takes up the charge. During the period of Svāyambhuva Manu (the present period is of Vaivasvata Manu) there was no suitable living being who could occupy the post of Indra, the King of the Indraloka (heaven) planet. The Lord Himself at that time became Indra. Assisted by His own sons like Yama and other demigods, Lord Yajña ruled the administration of the universal affairs.

TEXT 13

aṣṭame merudevyāṁ tu

nābher jāta urukramaḥ

darśayan vartma dhīrāṇāṁ

sarvāśrama-namaskṛtam

SYNONYMS

aṣṭame-the eighth of the incarnations; merudevyām tu-in the womb of Merudevī, the wife of; nābheḥ-King Nābhi; jātaḥ-took birth; urukramaḥ-the all-powerful Lord; darśayan-by showing; vartma-the way; dhīrāṇām-of the perfect beings; sarva-all; āśrama-orders of life; namaskṛtam-honored by.

The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

The society of human being is naturally divided into eight by orders and statuses of life-the four divisions of occupation and four divisions of cultural advancement. The intelligent class, the administrative class, the productive class and the laborer class are the four divisions of occupation. And the student life, the householder's life, retired life and renounced life are the four statuses of cultural advancement towards the path of spiritual realization. Out of these, the renounced order of life, or the order of sannyāsa, is considered the highest of all, and a sannyāsī is constitutionally the spiritual master for all the orders and divisions. In the sannyāsa order also there are four stages of upliftment toward perfection. These stages are called kuṭīcaka, bahūdaka, parivrājakācārya, and paramahaṁsa. The paramahaṁsa stage of life is the highest stage of perfection. This order of life is respected by all others. Mahārāja Ṛṣabha, the son of King Nābhi and Merudevī, was an incarnation of the Lord, and He instructed His sons to follow the path of perfection by tapasya, which sanctifies one's existence and enables one to attain the stage of spiritual happiness which is eternal and ever increasing. Every living being is searching after happiness, but no one knows where eternal and unlimited happiness is obtainable. Foolish men seek after material sense pleasure as a substitute for real happiness, but such foolish men forget that temporary so-called happiness derived from sense pleasures is also enjoyed by the dogs and hogs. No animal, bird or beast is bereft of this sense pleasure. In every species of life, including the human form of life, such happiness is immensely obtainable. The human form of life, however, is not meant for such cheap happiness. The human life is meant for attaining eternal and unlimited happiness by spiritual realization. This spiritual realization is obtained by tapasya, or undergoing voluntarily the path of penance and abstinence from material pleasure. Those who have been trained for abstinence in material pleasures are called dhīra, or men undisturbed by the senses. Only these dhīras can accept the orders of sannyāsa, and they can gradually rise to the status of the paramahaṁsa, which is adored by all members of society. King Ṛṣabha propagated this mission, and at the last stage He became completely aloof from the material bodily needs, which is a rare stage not to be imitated by foolish men, but to be worshiped by all.

TEXT 14

ṛṣibhir yācito bheje

navamaṁ pārthivaṁ vapuḥ

dugdhemām oṣadhīr viprās

tenāyaṁ sa uśattamaḥ

SYNONYMS

ṛṣibhiḥ-by the sages; yācitaḥ-being prayed for; bheje-accepted; navamam-the ninth one; pārthivam-the ruler of the earth; vapuḥ-body; dugdha-milking; imām-all these; oṣadhīḥ-products of the earth; viprāḥ-O brāhmaṇas; tena-by; ayam-this; saḥ-he; uśattamaḥ-beautifully attractive.

O brāhmaṇas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pṛthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.

Before the advent of King Pṛthu, there was great havoc of maladministration due to the vicious life of the previous king, the father of Mahārāja Pṛthu. The intelligent class of men (namely the sages and the brāhmaṇas) not only prayed for the Lord to come down, but also dethroned the previous king. It is the duty of the king to be pious and thus look after the all-around welfare of the citizens. Whenever there is some negligence on the part of the king in discharging his duty, the intelligent class of men must dethrone him. The intelligent class of men, however, do not occupy the royal throne, because they have much more important duties for the welfare of the public. Instead of occupying the royal throne, they prayed for the incarnation of the Lord, and the Lord came as Mahārāja Pṛthu. Real intelligent men, or qualified brāhmaṇas, never aspire for political posts. Mahārāja Pṛthu excavated many produces from the earth, and thus not only did the citizens become happy to have such a good king, but the complete sight of the earth also became beautiful and attractive.

TEXT 15

rūpaṁ sa jagṛhe mātsyaṁ

cākṣuṣodadhi-samplave

nāvy āropya mahī-mayyām

apād vaivasvataṁ manum

SYNONYMS

rūpam-form; saḥ-He; jagṛhe-accepted; mātsyam-of a fish; cākṣuṣa-Cākṣuṣa; udadhi-water; samplave-inundation; nāvi-on the boat; āropya-keeping on; mahī-the earth; mayyām-drowned in; apāt-protected; vaivasvatam-Vaivasvata; manum-Manu, the father of man.

When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

According to Śrīpāda Śrīdhara Svāmī, the original commentator on the Bhāgavatam, there is not always a devastation after the change of every Manu. And yet this inundation after the period of Cākṣuṣa Manu took place in order to show some wonders to Satyavrata. But Śrī Jīva Gosvāmī has given definite proofs from authoritative scriptures (like Viṣṇu-dharmottara, Mārkaṇḍeya Purāṇa, Harivaṁśa, etc.) that there is always a devastation after the end of each and every Manu. Śrīla Viśvanātha Cakravartī has also supported Śrīla Jīva Gosvāmī, and he (Śrī Cakravartī) has also quoted from Bhāgavatāmṛta about this inundation after each Manu. Apart from this, the Lord, in order to show special favor to Satyavrata, a devotee of the Lord, in this particular period, incarnated Himself.

TEXT 16

surāsurāṇām udadhiṁ

mathnatāṁ mandarācalam

dadhre kamaṭha-rūpeṇa

pṛṣṭha ekādaśe vibhuḥ

SYNONYMS

sura-the theists; asurāṇām-of the atheists; udadhim-in the ocean; mathnatām-churning; mandarācalam-the Mandarācala Hill; dadhre-sustained; kamaṭha-tortoise; rūpeṇa-in the form of; pṛṣṭhe-shell; ekādaśe-the eleventh in the line; vibhuḥ-the great.

The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.

Once both the atheists and the theists were engaged in producing nectar from the sea so that all of them could become deathless by drinking it. At that time the Mandarācala Hill was used as the churning rod, and the shell of Lord Tortoise, the incarnation of Godhead, became the resting place (pivot) of the hill in the seawater.

TEXT 17

dhānvantaraṁ dvādaśamaṁ

trayodaśamam eva ca

apāyayat surān anyān

mohinyā mohayan striyā

SYNONYMS

dhānvantaram-the incarnation of Godhead named Dhanvantari; dvādaśamam-the twelfth in the line; trayodaśamam-the thirteenth in the line; eva-certainly; ca-and; apāyayat-gave to drink; surān-the demigods; anyān-others; mohinyā-by charming beauty; mohayan-alluring; striyā-in the form of a woman.

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

TEXT 18

caturdaśaṁ nārasiṁhaṁ

bibhrad daityendram ūrjitam

dadāra karajair ūrāv

erakāṁ kaṭa-kṛd yathā

SYNONYMS

caturdaśam-the fourteenth in the line; nāra-siṁham-the incarnation of the Lord as half-man and half-lion; bibhrat-advented; daitya-indram-the king of the atheists; ūrjitam-strongly built; dadāra-bifurcated; karajaiḥ-by the nails; ūrau-on the lap; erakām-canes; kaṭa-kṛt-carpenter; yathā-just like.

In the fourteenth incarnation, the Lord appeared as Nṛsiṁha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.

TEXT 19

pañcadaśaṁ vāmanakaṁ

kṛtvāgād adhvaraṁ baleḥ

pada-trayaṁ yācamānaḥ

pratyāditsus tri-piṣṭapam

SYNONYMS

pañcadaśam-the fifteenth in the line; vāmanakam-the dwarf brāhmaṇa; kṛtvā-by assumption of; agāt-went; adhvaram-arena of sacrifice; baleḥ-of King Bali; pada-trayam-three steps only; yācamānaḥ-begging; pratyāditsuḥ-willing at heart to return; tri-piṣṭapam-the kingdom of the three planetary systems.

In the fifteenth incarnation, the Lord assumed the form of a dwarf-brāhmaṇa [Vāmana] and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

The Almighty God can bestow upon anyone the kingdom of the universe from a very small beginning, and similarly, He can take away the kingdom of the universe on the plea of begging a small piece of land.

TEXT 20

avatāre ṣoḍaśame

paśyan brahma-druho nṛpān

triḥ-sapta-kṛtvaḥ kupito

niḥ-kṣatrām akaron mahīm

SYNONYMS

avatāre-in the incarnation of the Lord; ṣoḍaśame-the sixteenth; paśyan-seeing; brahma-druhaḥ-disobedient to the orders of the brāhmaṇas; nṛpān-the kingly order; triḥ-sapta-thrice seven times; kṛtvaḥ-had done; kupitaḥ-being engaged; niḥ-negation; kṣatrām-the administrative class; akarot-did perform; mahīm-the earth.

In the sixteenth incarnation of the Godhead, the Lord [as Bhṛgupati] annihilated the administrative class [kṣatriyas] twenty-one times, being angry with them because of their rebellion against the brāhmaṇas [the intelligent class].

The kṣatriyas, or the administrative class of men, are expected to rule the planet by the direction of the intelligent class of men, who give direction to the rulers in terms of the standard śāstras, or the books of revealed knowledge. The rulers carry on the administration according to that direction. Whenever there is disobedience on the part of the kṣatriyas, or the administrative class, against the orders of the learned and intelligent brāhmaṇas, the administrators are removed by force from the posts, and arrangement is made for better administration.

TEXT 21

tataḥ saptadaśe jātaḥ

satyavatyāṁ parāśarāt

cakre veda-taroḥ śākhā

dṛṣṭvā puṁso 'lpa-medhasaḥ

SYNONYMS

tataḥ-thereafter; saptadaśe-in the seventeenth incarnation; jātaḥ-advented; satyavatyām-in the womb of Satyavatī; parāśarāt-by Parāśara Muni; cakre-prepared; veda-taroḥ-of the desire tree of the Vedas; śākhāḥ-branches; dṛṣṭvā-be seeing; puṁsaḥ-the people in general; alpa-medhasaḥ-less intelligent.

Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

Originally the Veda is one. But Śrīla Vyāsadeva divided the original Veda into four, namely Sāma, Yajur, Ṛg, Atharva, and then again they were explained in different branches like the Purāṇas and the Mahābhārata. Vedic language and the subject matter are very difficult for ordinary men. They are understood by the highly intelligent and self-realized brāhmaṇas. But the present age of Kali is full of ignorant men. Even those who are born by a brāhmaṇa father are, in the present age, no better than the śūdras or the women. The twice-born men, namely the brāhmaṇas, kṣatriyas and vaiśyas, are expected to undergo a cultural purificatory process known as saṁskāras, but because of the bad influence of the present age the so-called members of the brāhmaṇa and other high-order families are no longer highly cultured. They are called the dvija-bandhus, or the friends and family members of the twice-born. But these dvija-bandhus are classified amongst the śūdras and the women. Śrīla Vyāsadeva divided the Vedas into various branches and subbranches for the sake of the less intelligent classes like the dvija-bandhus, śūdras and women.

TEXT 22

nara-devatvam āpannaḥ

sura-kārya-cikīrṣayā

samudra-nigrahādīni

cakre vīryāṇy ataḥ param

SYNONYMS

nara-human being; devatvam-divinity; āpannaḥ-having assumed the form of; sura-the demigods; kārya-activities; cikīrṣayā-for the purpose of performing; samudra-the Indian Ocean; nigraha-ādīni-controlling, etc.; cakre-did perform; vīryāṇi-superhuman prowess; ataḥ param-thereafter.

In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

The Personality of Godhead Śrī Rāma assumed the form of a human being and appeared on the earth for the purpose of doing some pleasing work for the demigods or the administrative personalities to maintain the order of the universe. Sometimes great demons and atheists like Rāvaṇa and Hiraṇyakaśipu and many others become very famous due to advancing material civilization by the help of material science and other activities with a spirit of challenging the established order of the Lord. For example, the attempt to fly to other planets by material means is a challenge to the established order. The conditions of each and every planet are different, and different classes of human beings are accommodated there for particular purposes mentioned in the codes of the Lord. But, puffed up by tiny success in material advancement, sometimes the godless materialists challenge the existence of God. Rāvaṇa was one of them, and he wanted to deport ordinary men to the planet of Indra (heaven) by material means without consideration of the necessary qualifications. He wanted a staircase to be built up directly reaching the heavenly planet so that people might not be required to undergo the routine of pious work necessary to enter that planet. He also wanted to perform other acts against the established rule of the Lord. He even challenged the authority of Śrī Rāma, the Personality of Godhead, and kidnapped His wife, Sītā. Of course Lord Rāma came to chastise this atheist, answering the prayer and desire of the demigods. He therefore took up the challenge of Rāvaṇa, and the complete activity is the subject matter of the Rāmāyaṇa. Because Lord Rāmacandra was the Personality of Godhead, He exhibited superhuman activities which no human being, including the materially advanced Rāvaṇa, could perform. Lord Rāmacandra prepared a royal road on the Indian Ocean with stones that floated on the water. The modern scientists have done research in the area of weightlessness, but it is not possible to bring in weightlessness anywhere and everywhere. But because weightlessness is the creation of the Lord by which He can make the gigantic planets fly and float in the air, He made the stones even within this earth to be weightless and prepared a stone bridge on the sea without any supporting pillar. That is the display of the power of God.

TEXT 23

ekonaviṁśe viṁśatime

vṛṣṇiṣu prāpya janmanī

rāma-kṛṣṇāv iti bhuvo

bhagavān aharad bharam

SYNONYMS

ekonaviṁśe-in the nineteenth; viṁśatime-in the twentieth also; vṛṣṇiṣu-in the Vṛṣṇi dynasty; prāpya-having obtained; janmanī-births; rāma-Balarāma; kṛṣṇau-Śrī Kṛṣṇa; iti-thus; bhuvaḥ-of the world; bhagavān-the Personality of Godhead; aharat-removed; bharam-burden.

In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

The specific mention of the word bhagavān in this text indicates that Balarāma and Kṛṣṇa are original forms of the Lord. This will be further explained later. Lord Kṛṣṇa is not an incarnation of the puruṣa, as we learned from the beginning of this chapter. He is directly the original Personality of Godhead, and Balarāma is the first plenary manifestation of the Lord. From Baladeva the first phalanx of plenary expansions, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna, expands. Lord Śrī Kṛṣṇa is Vāsudeva, and Baladeva is Saṅkarṣaṇa.

TEXT 24

tataḥ kalau sampravṛtte

sammohāya sura-dviṣām

buddho nāmnāñjana-sutaḥ

kīkaṭeṣu bhaviṣyati

SYNONYMS

tataḥ-thereafter; kalau-the age of Kali; sampravṛtte-having ensued; sammohāya-for the purpose of deluding; sura-the theists; dviṣām-those who are envious; buddhaḥ-Lord Buddha; nāmnā-of the name; añjana-sutaḥ-the son of Añjana; kīkaṭeṣu-in the province of Gayā (Bihar); bhaviṣyati-will take place.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjana, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayā (Bihar) as the son of Añjana, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.

Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gītā a comment has been made on such foolish scholars (avipaścitaḥ). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.

To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal killing. The animal killers are dangerous elements on the path going back to Godhead. There are two types of animal killers. The soul is also sometimes called the "animal" or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal killers.

Mahārāja Parīkṣit said that only the animal killer cannot relish the transcendental message of the Supreme Lord. Therefore if people are to be educated to the path of Godhead, they must be taught first and foremost to stop the process of animal killing as above mentioned. It is nonsensical to say that animal killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyāsīs have sprung up by the grace of Kali-yuga who preach animal killing under the garb of the Vedas. The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is different from the unrestricted animal killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiṁsā was propagated not only in India but also outside the country.

Technically Lord Buddha's philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddha is the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviṣa, or the demons who are always envious of the devotees of Godhead, try to support cow killing or animal killing from the pages of the Vedas, and this is now being done by the modernized sannyāsīs. Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiṣṇava ācārya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Śaṅkarācārya) to establish the authority of the Vedas. Therefore both Lord Buddha and Ācārya Śaṅkara paved the path of theism, and Vaiṣṇava ācāryas, specifically Lord Śrī Caitanya Mahāprabhu, led the people on the path towards a realization of going back to Godhead.

We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahiṁsā cult.

Śrīmad-Bhāgavatam was composed just prior to the beginning of the age of Kali (about five thousand years ago), and Lord Buddha appeared about twenty-six hundred years ago. Therefore in the Śrīmad-Bhāgavatam Lord Buddha is foretold. Such is the authority of this clear scripture. There are many such prophecies, and they are being fulfilled one after another. They will indicate the positive standing of Śrīmad-Bhāgavatam, which is without trace of mistake, illusion, cheating and imperfection, which are the four flaws of all conditioned souls. The liberated souls are above these flaws; therefore they can see and foretell things which are to take place on distant future dates.

TEXT 25

athāsau yuga-sandhyāyāṁ

dasyu-prāyeṣu rājasu

janitā viṣṇu-yaśaso

nāmnā kalkir jagat-patiḥ

SYNONYMS

atha-thereafter; asau-the same Lord; yuga-sandhyāyām-at the conjunction of the yugas; dasyu-plunderers; prāyeṣu-almost all; rājasu-the governing personalities; janitā-will take His birth; viṣṇu-named Viṣṇu; yaśasaḥ-surnamed Yaśā; nāmnā-in the name of; kalkiḥ-the incarnation of the Lord; jagat-patiḥ-the Lord of the creation.

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time the rulers of the earth will have degenerated into plunderers.

Here is another foretelling of the advent of Lord Kalki, the incarnation of Godhead. He is to appear at the conjunction of the two yugas, namely at the end of Kali-yuga and the beginning of Satya-yuga. The cycle of the four yugas, namely Satya, Tretā, Dvāpara and Kali, rotates like the calendar months. The present Kali-yuga lasts 432,000 years, out of which we have passed only 5,000 years after the Battle of Kurukṣetra and the end of the regime of King Parīkṣit. So there are 427,000 years balance yet to be finished. Therefore at the end of this period, the incarnation of Kalki will take place, as foretold in the Śrīmad-Bhāgavatam. The name of His father, Viṣṇu Yaśā, a learned brāhmaṇa, and the village Śambhala are also mentioned. As above mentioned, all these foretellings will prove to be factual in chronological order. That is the authority of Śrīmad-Bhāgavatam.

TEXT 26

avatārā hy asaṅkhyeyā

hareḥ sattva-nidher dvijāḥ

yathāvidāsinaḥ kulyāḥ

sarasaḥ syuḥ sahasraśaḥ

SYNONYMS

avatārāḥ-incarnations; hi-certainly; asaṅkhyeyāḥ-innumerable; hareḥ-of Hari, the Lord; sattva-nidheḥ-of the ocean of goodness; dvijāḥ-the brāhmaṇas; yathā-as it is; avidāsinaḥ-inexhaustible; kulyāḥ-rivulets; sarasaḥ-of vast lakes; syuḥ-are; sahasraśaḥ-thousands of.

O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

The list of incarnations of the Personality of Godhead given herein is not complete. It is only a partial view of all the incarnations. There are many others, such as Śrī Hayagrīva, Hari, Haṁsa, Pṛśnigarbha, Vibhu, Satyasena, Vaikuṇṭha, Sārvabhauma, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara, Bṛhadbhānu and others of the bygone ages. Śrī Prahlāda Mahārāja said in his prayer, "My Lord, You manifest as many incarnations as there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the beasts, the men, the demigods, etc., just for the maintenance of the faithful and the annihilation of the unfaithful. You advent Yourself in this way in accordance with the necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a devotee." This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahāprabhu. There are many other places, both in the Bhāgavatam and in other scriptures, in which the incarnation of the Lord as Śrī Caitanya Mahāprabhu is explicitly mentioned. In the Brahma-saṁhitā also it is said indirectly that although there are many incarnations of the Lord, such as Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma and many others, the Lord Himself sometimes incarnates in person. Lord Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu are not, therefore, incarnations, but the original source of all other incarnations. This will be clearly explained in the next śloka. So the Lord is the inexhaustible source for innumerable incarnations which are not always mentioned. But such incarnations are distinguished by specific extraordinary feats which are impossible to be performed by any living being. That is the general test to identify an incarnation of the Lord, directly and indirectly empowered. Some incarnations mentioned above are almost plenary portions. For instance, the Kumāras are empowered with transcendental knowledge. Śrī Nārada is empowered with devotional service. Mahārāja Pṛthu is an empowered incarnation with executive function. The Matsya incarnation is directly a plenary portion. So the innumerable incarnations of the Lord are manifested all over the universes constantly, without cessation, as water flows constantly from waterfalls.

TEXT 27

ṛṣayo manavo devā

manu-putrā mahaujasaḥ

kalāḥ sarve harer eva

saprajāpatayaḥ smṛtāḥ

SYNONYMS

ṛṣayaḥ-all the sages; manavaḥ-all the Manus; devāḥ-all the demigods; manu-putrāḥ-all the descendants of Manu; mahā-ojasaḥ-very powerful; kalāḥ-portion of the plenary portion; sarve-all collectively; hareḥ-of the Lord; eva-certainly; sa-prajāpatayaḥ-along with the Prajāpatis; smṛtāḥ-are known.

All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.

Those who are comparatively less powerful are called vibhūti, and those who are comparatively more powerful are called āveśa incarnations.

TEXT 28

ete cāṁśa-kalāḥ puṁsaḥ

kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ

mṛḍayanti yuge yuge

SYNONYMS

ete-all these; ca-and; aṁśa-plenary portions; kalāḥ-portions of the plenary portions; puṁsaḥ-of the Supreme; kṛṣṇaḥ-Lord Kṛṣṇa; tu-but; bhagavān-the Personality of Godhead; svayam-in person; indra-ari-the enemies of Indra; vyākulam-disturbed; lokam-all the planets; mṛḍayanti-gives protection; yuge yuge-in different ages.

All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

In this particular stanza Lord Śrī Kṛṣṇa, the Personality of Godhead, is distinguished from other incarnations. He is counted amongst the avatāras (incarnations) because out of His causeless mercy the Lord descends from His transcendental abode. Avatāra means "one who descends." All the incarnations of the Lord, including the Lord Himself, descend on the different planets of the material world as also in different species of life to fulfill particular missions. Sometimes He comes Himself, and sometimes His different plenary portions or parts of the plenary portions, or His differentiated portions directly or indirectly empowered by Him, descend on this material world to execute certain specific functions. Originally the Lord is full of all opulences, all prowess, all fames, all beauties, all knowledge and all renunciations. When they are partly manifested through the plenary portions or parts of the plenary portions, it should be noted that certain manifestations of His different powers are required for those particular functions. When in the room small electric bulbs are displayed, it does not mean that the electric powerhouse is limited by the small bulbs. The same powerhouse can supply power to operate large-scale industrial dynamos with greater volts. Similarly, the incarnations of the Lord display limited powers because so much power is needed at that particular time.

For example, Lord Paraśurāma and Lord Nṛsiṁha displayed unusual opulence by killing the disobedient kṣatriyas twenty-one times and killing the greatly powerful atheist Hiraṇyakaśipu. Hiraṇyakaśipu was so powerful that even the demigods in other planets would tremble simply by the unfavorable raising of his eyebrow. The demigods in the higher level of material existence many, many times excel the most well-to-do human beings, in duration of life, beauty, wealth, paraphernalia, and in all other respects. Still they were afraid of Hiraṇyakaśipu. Thus we can simply imagine how powerful Hiraṇyakaśipu was in this material world. But even Hiraṇyakaśipu was cut into small pieces by the nails of Lord Nṛsiṁha. This means that anyone materially powerful cannot stand the strength of the Lord's nails. Similarly, Jāmadagnya displayed the Lord's power to kill all the disobedient kings powerfully situated in their respective states. The Lord's empowered incarnation Nārada and plenary incarnation Varāha, as well as indirectly empowered Lord Buddha, created faith in the mass of people. The incarnations of Rāma and Dhanvantari displayed His fame, and Balarāma, Mohinī and Vāmana exhibited His beauty. Dattātreya, Matsya, Kumāra and Kapila exhibited His transcendental knowledge. Nara and Nārāyaṇa Ṛṣis exhibited His renunciation. So all the different incarnations of the Lord indirectly or directly manifested different features, but Lord Kṛṣṇa, the primeval Lord, exhibited the complete features of Godhead, and thus it is confirmed that He is the source of all other incarnations. And the most extraordinary feature exhibited by Lord Śrī Kṛṣṇa was His internal energetic manifestation of His pastimes with the cowherd girls. His pastimes with the gopīs are all displays of transcendental existence, bliss and knowledge, although these are manifested apparently as sex love. The specific attraction of His pastimes with the gopīs should never be misunderstood. The Bhāgavatam relates these transcendental pastimes in the Tenth Canto. And in order to reach the position to understand the transcendental nature of Lord Kṛṣṇa's pastimes with the gopīs, the Bhāgavatam promotes the student gradually in nine other cantos.

According to Śrīla Jīva Gosvāmī's statement, in accordance with authoritative sources, Lord Kṛṣṇa is the source of all other incarnations. It is not that Lord Kṛṣṇa has any source of incarnation. All the symptoms of the Supreme Truth in full are present in the person of Lord Śrī Kṛṣṇa, and in the Bhagavad-gītā the Lord emphatically declares that there is no truth greater than or equal to Himself. In this stanza the word svayam is particularly mentioned to confirm that Lord Kṛṣṇa has no other source than Himself. Although in other places the incarnations are described as bhagavān because of their specific functions, nowhere are they declared to be the Supreme Personality. In this stanza the word svayam signifies the supremacy as the summum bonum.

The summum bonum Kṛṣṇa is one without a second. He Himself has expanded Himself in various parts, portions and particles as svayaṁ-rūpa, svayam-prakāśa, tad-ekātmā, prābhava, vaibhava, vilāsa, avatāra, āveśa, and jīvas, all provided with innumerable energies just suitable to the respective persons and personalities. Learned scholars in transcendental subjects have carefully analyzed the summum bonum Kṛṣṇa to have sixty-four principal attributes. All the expansions or categories of the Lord possess only some percentages of these attributes. But Śrī Kṛṣṇa is the possessor of the attributes cent percent. And His personal expansions such as svayam-prakāśa, tad-ekātmā up to the categories of the avatāras who are all viṣṇu-tattva, possess up to ninety-three percent of these transcendental attributes. Lord Śiva, who is neither avatāra nor āveśa nor in between them, possesses almost eighty-four percent of the attributes. But the jīvas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very minute quantity, varying in terms of the pious life of the living being. The most perfect of living beings is Brahmā, the supreme administrator of one universe. He possesses seventy-eight percent of the attributes in full. All other demigods have the same attributes in less quantity, whereas human beings possess the attributes in very minute quantity. The standard of perfection for a human being is to develop the attributes up to seventy-eight percent in full. The living being can never possess attributes like Śiva, Viṣṇu or Lord Kṛṣṇa. A living being can become godly by developing the seventy-eight-percent transcendental attributes in fullness, but he can never become a God like Śiva, Viṣṇu or Kṛṣṇa. He can become a Brahmā in due course. The godly living beings who are all residents of the planets in the spiritual sky are eternal associates of God in different spiritual planets called Hari-dhāma and Maheśa-dhāma. The abode of Lord Kṛṣṇa above all spiritual planets is called Kṛṣṇaloka or Goloka Vṛndāvana, and the perfected living being, by developing seventy-eight percent of the above attributes in fullness, can enter the planet of Kṛṣṇaloka after leaving the present material body.

TEXT 29

janma guhyaṁ bhagavato

ya etat prayato naraḥ

sāyaṁ prātar gṛṇan bhaktyā

duḥkha-grāmād vimucyate

SYNONYMS

janma-birth; guhyam-mysterious; bhagavataḥ-of the Lord; yaḥ-one; etat-all these; prayataḥ-carefully; naraḥ-man; sāyam-evening; prātaḥ-morning; gṛṇan-recites; bhaktyā-with devotion; duḥkha-grāmāt-from all miseries; vimucyate-gets relief from.

Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.

In the Bhagavad-gītā the Personality of Godhead has declared that anyone who knows the principles of the transcendental birth and activities of the Lord will go back to Godhead after being relieved from this material tabernacle. So simply knowing factually the mysterious way of the Lord's incarnation in this material world can liberate one from material bondage. Therefore the birth and activities of the Lord, as manifested by Him for the welfare of the people in general, are not ordinary. They are mysterious, and only by those who carefully try to go deep into the matter by spiritual devotion is the mystery discovered. Thus one gets liberation from material bondage. It is advised therefore that one who simply recites this chapter of Bhāgavatam, describing the appearance of the Lord in different incarnations, in sincerity and devotion, can have insight into the birth and activities of the Lord. The very word vimukti, or liberation, indicates that the Lord's birth and activities are all transcendental; otherwise simply by reciting them one could not attain liberation. They are therefore mysterious, and those who do not follow the prescribed regulations of devotional service are not entitled to enter into the mysteries of His births and activities.

TEXT 30

etad rūpaṁ bhagavato

hy arūpasya cid-ātmanaḥ

māyā-guṇair viracitaṁ

mahadādibhir ātmani

SYNONYMS

etat-all these; rūpam-forms; bhagavataḥ-of the Lord; hi-certainly; arūpasya-of one who has no material form; cit-ātmanaḥ-of the transcendence; māyā-material energy; guṇaiḥ-by the qualities; viracitam-manufactured; mahat-ādibhiḥ-with the ingredients of matter; ātmani-in the self.

The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord's having form. But factually the Lord has no material form.

The conception of the Lord known as the viśva-rūpa or the virāṭ-rūpa is particularly not mentioned along with the various incarnations of the Lord because all the incarnations of the Lord mentioned above are transcendental and there is not a tinge of materialism in their bodies. There is no difference between the body and self as there is in the conditioned soul. The virāṭ-rūpa is conceived for those who are just neophyte worshipers. For them the material virāṭ-rūpa is presented, and it will be explained in the Second Canto. In the virāṭ-rūpa the material manifestations of different planets have been conceived as His legs, hands, etc. Actually all such descriptions are for the neophytes. The neophytes cannot conceive of anything beyond matter. The material conception of the Lord is not counted in the list of His factual forms. As Paramātmā, or Supersoul, the Lord is within each and every material form, even within the atoms, but the outward material form is but an imagination, both for the Lord and for the living being. The present forms of the conditioned souls are also not factual. The conclusion is that the material conception of the body of the Lord as virāṭ is imaginary. Both the Lord and the living beings are living spirits and have original spiritual bodies.

TEXT 31

yathā nabhasi meghaugho

reṇur vā pārthivo 'nile

evaṁ draṣṭari dṛśyatvam

āropitam abuddhibhiḥ

SYNONYMS

yathā-as it is; nabhasi-in the sky; megha-oghaḥ-a mass of clouds; reṇuḥ-dust; vā-as well as; pārthivaḥ-muddiness; anile-in the air; evam-thus; draṣṭari-to the seer; dṛśyatvam-for the purpose of seeing; āropitam-is implied; abuddhibhiḥ-by the less intelligent persons.

Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.

It is further confirmed herein that with our material eyes and senses we cannot see the Lord, who is all spirit. We cannot even detect the spiritual spark which exists within the material body of the living being. We look to the outward covering of the body or subtle mind of the living being, but we cannot see the spiritual spark within the body. So we have to accept the living being's presence by the presence of his gross body. Similarly, those who want to see the Lord with their present material eyes or with the material senses are advised to meditate on the gigantic external feature called the virāṭ-rūpa. For instance, when a particular gentleman goes in his car, which can be seen very easily, we identify the car with the man within the car. When the President goes out in his particular car, we say, "There is the President." For the time being we identify the car with the President. Similarly, less intelligent men who want to see God immediately without necessary qualification are shown first the gigantic material cosmos as the form of the Lord, although the Lord is within and without. The clouds in the sky and the blue of the sky are better appreciated in this connection. Although the bluish tint of the sky and the sky itself are different, we conceive of the color of the sky as blue. But that is a general conception for the laymen only.

TEXT 32

ataḥ paraṁ yad avyaktam

avyūḍha-guṇa-bṛṁhitam

adṛṣṭāśruta-vastutvāt

sa jīvo yat punar-bhavaḥ

SYNONYMS

ataḥ-this; param-beyond; yat-which; avyaktam-unmanifested; avyūḍha-without formal shape; guṇa-bṛṁhitam-affected by the qualities; adṛṣṭa-unseen; aśruta-unheard; vastutvāt-being like that; saḥ-that; jīvaḥ-living being; yat-that which; punaḥ-bhavaḥ-takes birth repeatedly.

Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.

As the gross cosmic manifestation is conceived as the gigantic body of the Lord, so also there is the conception of His subtle form, which is simply realized without being seen, heard or manifested. But in fact all these gross or subtle conceptions of the body are in relation with the living beings. The living being has his spiritual form beyond this gross material or subtle psychic existence. The gross body and psychic functions cease to act as soon as the living being leaves the visible gross body. In fact, we say that the living being has gone away because he is unseen and unheard. Even when the gross body is not acting when the living being is in sound sleep, we know that he is within the body by his breathing. So the living being's passing away from the body does not mean that there is no existence of the living soul. It is there, otherwise how can he repeat his births again and again?

The conclusion is that the Lord is eternally existent in His transcendental form, which is neither gross nor subtle like that of the living being; His body is never to be compared to the gross and subtle bodies of the living being. All such conceptions of God's body are imaginary. The living being has his eternal spiritual form, which is conditioned only by his material contamination.

TEXT 33

yatreme sad-asad-rūpe

pratiṣiddhe sva-saṁvidā

avidyayātmani kṛte

iti tad brahma-darśanam

SYNONYMS

yatra-whenever; ime-in all these; sat-asat-gross and subtle; rūpe-in the forms of; pratiṣiddhe-on being nullified; sva-saṁvidā-by self-realization; avidyayā-by ignorance; ātmani-in the self; kṛte-having been imposed; iti-thus; tat-that is; brahma-darśanam-the process of seeing the Absolute.

Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

The difference between self-realization and material illusion is to know that the temporary or illusory impositions of material energy in the shape of gross and subtle bodies are superficial coverings of the self. The coverings take place due to ignorance. Such coverings are never effective in the person of the Personality of Godhead. Knowing this convincingly is called liberation, or seeing the Absolute. This means that perfect self-realization is made possible by adoption of godly or spiritual life. Self-realization means becoming indifferent to the needs of the gross and subtle bodies and becoming serious about the activities of the self. The impetus for activities is generated from the self, but such activities become illusory due to ignorance of the real position of the self. By ignorance, self-interest is calculated in terms of the gross and subtle bodies, and therefore a whole set of activities is spoiled, life after life. When, however, one meets the self by proper culture, the activities of the self begin. Therefore a man who is engaged in the activities of the self is called jīvan-mukta, or a liberated person even in the conditional existence.

This perfect stage of self-realization is attained not by artificial means, but under the lotus feet of the Lord, who is always transcendental. In the Bhagavad-gītā the Lord says that He is present in everyone's heart, and from Him only all knowledge, remembrance or forgetfulness take place. When the living being desires to be an enjoyer of material energy (illusory phenomena), the Lord covers the living being in the mystery of forgetfulness, and thus the living being misinterprets the gross body and subtle mind to be his own self. And by culture of transcendental knowledge, when the living being prays to the Lord for deliverance from the clutches of forgetfulness, the Lord, by His causeless mercy, removes the living being's illusory curtain, and thus he realizes his own self. He then engages himself in the service of the Lord in his eternal constitutional position, becoming liberated from the conditioned life. All this is executed by the Lord either through His external potency or directly by the internal potency.

TEXT 34

yady eṣoparatā devī

māyā vaiśāradī matiḥ

sampanna eveti vidur

mahimni sve mahīyate

SYNONYMS

yadi-if, however; eṣā-they; uparatā-subsided; devī māyā-illusory energy; vaiśāradī-full of knowledge; matiḥ-enlightenment; sampannaḥ-enriched with; eva-certainly; iti-thus; viduḥ-being cognizant of; mahimni-in the glories; sve-of the self; mahīyate-being situated in.

If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.

Because the Lord is the absolute Transcendence, all of His forms, names, pastimes, attributes, associates and energies are identical with Him. His transcendental energy acts according to His omnipotency. The same energy acts as His external, internal and marginal energies, and by His omnipotency He can perform anything and everything through the agency of any of the above energies. He can turn the external energy into internal by His will. Therefore by His grace the external energy, which is employed in illusioning those living beings who want to have it, subsides by the will of the Lord in terms of repentance and penance for the conditioned soul. And the very same energy then acts to help the purified living being make progress on the path of self-realization. The example of electrical energy is very appropriate in this connection. The expert electrician can utilize the electrical energy for both heating and cooling by adjustment only. Similarly, the external energy, which now bewilders the living being into continuation of birth and death, is turned into internal potency by the will of the Lord to lead the living being to eternal life. When a living being is thus graced by the Lord, he is placed in his proper constitutional position to enjoy eternal spiritual life.

TEXT 35

evaṁ janmāni karmāṇi

hy akartur ajanasya ca

varṇayanti sma kavayo

veda-guhyāni hṛt-pateḥ

SYNONYMS

evam-thus; janmāni-birth; karmāṇi-activities; hi-certainly; akartuḥ-of the inactive; ajanasya-of the unborn; ca-and; varṇayanti-describe; sma-in the past; kavayaḥ-the learned; veda-guhyāni-undiscoverable by the Vedas; hṛt-pateḥ-of the Lord of the heart.

Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.

Both the Lord and the living entities are essentially all spiritual. Therefore both of them are eternal, and neither of them has birth and death. The difference is that the so-called births and disappearances of the Lord are unlike those of the living beings. The living beings who take birth and then again accept death are bound by the laws of material nature. But the so-called appearance and disappearance of the Lord are not actions of material nature, but are demonstrations of the internal potency of the Lord. They are described by the great sages for the purpose of self-realization. It is stated in the Bhagavad-gītā by the Lord that His so-called birth in the material world and His activities are all transcendental. And simply by meditation on such activities one can attain realization of Brahman and thus become liberated from material bondage. In the śrutis it is said that the birthless appears to take birth. The Supreme has nothing to do, but because He is omnipotent, everything is performed by Him naturally, as if done automatically. As a matter of fact, the appearance and disappearance of the Supreme Personality of Godhead and His different activities are all confidential, even to the Vedic literatures. Yet they are displayed by the Lord to bestow mercy upon the conditioned souls. We should always take advantage of the narrations of the activities of the Lord, which are meditations on Brahman in the most convenient and palatable form.

TEXT 36

sa vā idaṁ viśvam amogha-līlaḥ

sṛjaty avaty atti na sajjate 'smin

bhūteṣu cāntarhita ātma-tantraḥ

ṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ

SYNONYMS

saḥ-the Supreme Lord; vā-alternately; idam-this; viśvam-manifested universes; amogha-līlaḥ-one whose activities are spotless; sṛjati-creates; avati atti-maintains and annihilates; na-not; sajjate-is affected by; asmin-in them; bhūteṣu-in all living beings; ca-also; antarhitaḥ-living within; ātma-tantraḥ-self-independent; ṣāṭ-vargikam-endowed with all the potencies of His opulences; jighrati-superficially attached, like smelling the fragrance; ṣaṭ-guṇa-īśaḥ-master of the six senses.

The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.

The prime difference between the Lord and the living entities is that the Lord is the creator and the living entities are the created. Here He is called the amogha-līlaḥ, which indicates that there is nothing lamentable in His creation. Those who create disturbance in His creation are themselves disturbed. He is transcendental to all material afflictions because He is full with all six opulences, namely wealth, power, fame, beauty, knowledge and renunciation, and thus He is the master of the senses. He creates these manifested universes in order to reclaim the living beings who are within them suffering threefold miseries, maintains them, and in due course annihilates them without being the least affected by such actions. He is connected with this material creation very superficially, as one smells odor without being connected with the odorous article. Nongodly elements, therefore, can never approach Him, despite all endeavors.

TEXT 37

na cāsya kaścin nipuṇena dhātur

avaiti jantuḥ kumanīṣa ūtīḥ

nāmāni rūpāṇi mano-vacobhiḥ

santanvato naṭa-caryām ivājñaḥ

SYNONYMS

na-not; ca-and; asya-of Him; kaścit-anyone; nipuṇena-by dexterity; dhātuḥ-of the creator; avaiti-can know; jantuḥ-the living being; kumanīṣaḥ-with a poor fund of knowledge; ūtīḥ-activities of the Lord; nāmāni-His names; rūpāṇi-His forms; manaḥ-vacobhiḥ-by dint of mental speculation or deliverance of speeches; santanvataḥ-displaying; naṭa-caryām-a dramatic action; iva-like; ajñaḥ-the foolish.

The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.

No one can properly describe the transcendental nature of the Absolute Truth. Therefore it is said that He is beyond the expression of mind and speech. And yet there are some men, with a poor fund of knowledge, who desire to understand the Absolute Truth by imperfect mental speculation and faulty description of His activities. To the layman His activities, appearance and disappearance, His names, His forms, His paraphernalia, His personalities and all things in relation with Him are mysterious. There are two classes of materialists, namely the fruitive workers and the empiric philosophers. The fruitive workers have practically no information of the Absolute Truth, and the mental speculators, after being frustrated in fruitive activities, turn their faces towards the Absolute Truth and try to know Him by mental speculation. And for all these men, the Absolute Truth is a mystery, as the jugglery of the magician is a mystery to children. Being deceived by the jugglery of the Supreme Being, the nondevotees, who may be very dexterous in fruitive work and mental speculation, are always in ignorance. With such limited knowledge, they are unable to penetrate into the mysterious region of transcendence. The mental speculators are a little more progressive than the gross materialists or the fruitive workers, but because they are also within the grip of illusion, they take it for granted that anything which has form, a name and activities is but a product of material energy. For them the Supreme Spirit is formless, nameless and inactive. And because such mental speculators equalize the transcendental name and form of the Lord with mundane names and form, they are in fact in ignorance. With such a poor fund of knowledge, there is no access to the real nature of the Supreme Being. As stated in Bhagavad-gītā, the Lord is always in a transcendental position, even when He is within the material world. But ignorant men consider the Lord one of the great personalities of the world, and thus they are misled by the illusory energy.

TEXT 38

sa veda dhātuḥ padavīṁ parasya

duranta-vīryasya rathāṅga-pāṇeḥ

yo 'māyayā santatayānuvṛttyā

bhajeta tat-pāda-saroja-gandham

SYNONYMS

saḥ-He alone; veda-can know; dhātuḥ-of the creator; padavīm-glories; parasya-of the transcendence; duranta-vīryasya-of the greatly powerful; ratha-aṅga-pāṇeḥ-of Lord Kṛṣṇa, who bears in His hand the wheel of a chariot; yaḥ-one who; amāyayā-without reservation; santatayā-without any gap; anuvṛttyā-favorably; bhajeta-renders service; tat-pāda-of His feet; saroja-gandham-fragrance of the lotus.

Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.

Only the pure devotees can know the transcendental name, form and activities of Lord Kṛṣṇa due to their being completely freed from the reactions of fruitive work and mental speculation. The pure devotees have nothing to derive as personal profit from their unalloyed service to the Lord. They render incessant service to the Lord spontaneously, without any reservation. Everyone within the creation of the Lord is rendering service to the Lord indirectly or directly. No one is an exception to this law of the Lord. Those who are rendering service indirectly, being forced by the illusory agent of the Lord, are rendering service unto Him unfavorably. But those who are rendering service unto Him directly under the direction of His beloved agent are rendering service unto Him favorably. Such favorable servitors are devotees of the Lord, and by the grace of the Lord they can enter into the mysterious region of transcendence by the mercy of the Lord. But the mental speculators remain in darkness all the time. As stated in Bhagavad-gītā, the Lord Himself guides the pure devotees toward the path of realization due to their constant engagement in the loving service of the Lord in spontaneous affection. That is the secret of entering into the kingdom of God. Fruitive activities and speculation are no qualifications for entering.

TEXT 39

atheha dhanyā bhagavanta itthaṁ

yad vāsudeve 'khila-loka-nāthe

kurvanti sarvātmakam ātma-bhāvaṁ

na yatra bhūyaḥ parivarta ugraḥ

SYNONYMS

atha-thus; iha-in this world; dhanyāḥ-successful; bhagavantaḥ-perfectly cognizant; ittham-such; yat-what; vāsudeve-unto the Personality of Godhead; akhila-all-embracing; loka-nāthe-unto the proprietor of all the universes; kurvanti-inspires; sarva-ātmakam-one hundred percent; ātma-spirit; bhāvam-ecstasy; na-never; yatra-wherein; bhūyaḥ-again; parivartaḥ-repetition; ugraḥ-dreadful.

Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent percent immunity from the dreadful repetition of birth and death.

The inquiries of the sages headed by Śaunaka are herewith praised by Sūta Gosvāmī on the merit of their transcendental nature. As already concluded, only the devotees of the Lord can know Him to a considerable extent, and no one else can know Him at all, so the devotees are perfectly cognizant of all spiritual knowledge. The Personality of Godhead is the last word in Absolute Truth. Impersonal Brahman and localized Paramātmā (Supersoul) are included in the knowledge of the Personality of Godhead. So one who knows the Personality of Godhead can automatically know all about Him, His multipotencies and His expansions. So the devotees are congratulated as being all-successful. A cent percent devotee of the Lord is immune to the dreadful material miseries of repeated birth and death.

TEXT 40

idaṁ bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

uttama-śloka-caritaṁ

cakāra bhagavān ṛṣiḥ

niḥśreyasāya lokasya

dhanyaṁ svasty-ayanaṁ mahat

SYNONYMS

idam-this; bhāgavatam-book containing the narration of the Personality of Godhead and His pure devotees; nāma-of the name; purāṇam-supplementary to the Vedas; brahma-sammitam-incarnation of Lord Śrī Kṛṣṇa; uttama-śloka-of the Personality of Godhead; caritam-activities; cakāra-compiled; bhagavān-incarnation of the Personality of Godhead; ṛṣiḥ-Śrī Vyāsadeva; niḥśreyasāya-for the ultimate good; lokasya-of all people; dhanyam-fully successful; svasti-ayanam-all-blissful; mahat-all-perfect.

This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

Lord Śrī Caitanya Mahāprabhu declared that Śrīmad-Bhāgavatam is the spotless sound representation of all Vedic knowledge and history. There are selected histories of great devotees who are in direct contact with the Personality of Godhead. Śrīmad-Bhāgavatam is the literary incarnation of Lord Śrī Kṛṣṇa and is therefore nondifferent from Him. Śrīmad-Bhāgavatam should be worshiped as respectfully as we worship the Lord. Thereby we can derive the ultimate blessings of the Lord through its careful and patient study. As God is all light, all bliss and all perfection, so also is Śrīmad-Bhāgavatam. We can have all the transcendental light of the Supreme Brahman, Śrī Kṛṣṇa, from the recitation of Śrīmad-Bhāgavatam, provided it is received through the medium of the transparent spiritual master. Lord Caitanya's private secretary Śrīla Svarūpa Dāmodara Gosvāmī advised all intending visitors who came to see the Lord at Purī to make a study of the Bhāgavatam from the person Bhāgavatam Person Bhāgavatam is the self-realized bona fide spiritual master, and through him only can one understand the lessons of Bhāgavatam in order to receive the desired result. One can derive from the study of the Bhāgavatam all benefits that are possible to be derived from the personal presence of the Lord. It carries with it all the transcendental blessings of Lord Śrī Kṛṣṇa that we can expect from His personal contact.

TEXT 41

tad idaṁ grāhayām āsa

sutam ātmavatāṁ varam

sarva-vedetihāsānāṁ

sāraṁ sāraṁ samuddhṛtam

SYNONYMS

tat-that; idam-this; grāhayām āsa-made to accept; sutam-unto his son; ātmavatām-of the self-realized; varam-most respectful; sarva-all; veda-Vedic literatures (books of knowledge); itihāsānām-of all the histories; sāram-cream; sāram-cream; samuddhṛtam-taken out.

Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.

Men with a poor fund of knowledge only accept the history of the world from the time of Buddha, or since 600 B.C., and prior to this period all histories mentioned in the scriptures are calculated by them to be only imaginary stories. That is not a fact. All the stories mentioned in the Purāṇas and Mahābhārata, etc., are actual histories, not only of this planet but also of millions of other planets within the universe. Sometimes the history of planets beyond this world appear to such men to be unbelievable. But they do not know that different planets are not equal in all respects and that therefore some of the historical facts derived from other planets do not correspond with the experience of this planet. Considering the different situation of different planets and also time and circumstances, there is nothing wonderful in the stories of the Purāṇas, nor are they imaginary. We should always remember the maxim that one man's food is another man's poison. We should not, therefore, reject the stories and histories of the Purāṇas as imaginary. The great ṛṣis like Vyāsa had no business putting some imaginary stories in their literatures.

In the Śrīmad-Bhāgavatam historical facts selected from the histories of different planets have been depicted. It is therefore accepted by all the spiritual authorities as the Mahā-Purāṇa. The special significance of these histories is that they are all connected with activities of the Lord in a different time and atmosphere. Śrīla Śukadeva Gosvāmī is the topmost personality of all the self-realized souls, and he accepted this as the subject of studies from his father, Vyāsadeva. Śrīla Vyāsadeva is the great authority, and the subject matter of Śrīmad-Bhāgavatam being so important, he delivered the message first to his great son Śrīla Śukadeva Gosvāmī. It is compared to the cream of the milk. Vedic literature is like the milk ocean of knowledge. Cream or butter is the most palatable essence of milk, and so also is Śrīmad-Bhāgavatam, for it contains all palatable, instructive and authentic versions of different activities of the Lord and His devotees. There is no gain, however, in accepting the message of Bhāgavatam from the unbelievers, atheists and professional reciters who make a trade of Bhāgavatam for the laymen. It was delivered to Śrīla Śukadeva Gosvāmī, and he had nothing to do with the Bhāgavata business. He did not have to maintain family expenses by such trade. Śrīmad-Bhāgavatam should therefore be received from the representative of Śukadeva, who must be in the renounced order of life without family encumbrance. Milk is undoubtedly very good and nourishing, but when it is touched by the mouth of a snake it is no longer nourishing; rather, it becomes a source of death. Similarly, those who are not strictly in the Vaiṣṇava discipline should not make a business of this Bhāgavatam and become a cause of spiritual death for so many hearers. In the Bhagavad-gītā the Lord says that the purpose of all the Vedas is to know Him (Lord Kṛṣṇa), and Śrīmad-Bhāgavatam is Lord Śrī Kṛṣṇa Himself in the form of recorded knowledge. Therefore, it is the cream of all the Vedas, and it contains all historical facts of all times in relation with Śrī Kṛṣṇa. It is factually the essence of all histories.

TEXT 42

sa tu saṁśrāvayām āsa

mahārājaṁ parīkṣitam

prāyopaviṣṭaṁ gaṅgāyāṁ

parītaṁ paramarṣibhiḥ

SYNONYMS

saḥ-the son of Vyāsadeva; tu-again; saṁśrāvayām āsa-make them audible; mahā-rājam-unto the emperor; parīkṣitam-of the name Parīkṣit; prāya-upaviṣṭam-who sat until death without food or drink; gaṅgāyām-on the bank of the Ganges; parītam-being surrounded; parama-ṛṣibhiḥ-by great sages.

Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.

All transcendental messages are received properly in the chain of disciplic succession. This disciplic succession is called paramparā. Unless therefore Bhāgavatam or any other Vedic literatures are received through the paramparā system, the reception of knowledge is not bona fide. Vyāsadeva delivered the message to Śukadeva Gosvāmī, and from Śukadeva Gosvāmī, Sūta Gosvāmī received the message. One should therefore receive the message of Bhāgavatam from Sūta Gosvāmī or from his representative and not from any irrelevant interpreter.

Emperor Parīkṣit received the information of his death in time, and he at once left his kingdom and family and sat down on the bank of the Ganges to fast till death. All great sages, ṛṣis, philosophers, mystics, etc., went there due to his imperial position. They offered many suggestions about his immediate duty, and at last it was settled that he would hear from Śukadeva Gosvāmī about Lord Kṛṣṇa. Thus the Bhāgavatam was spoken to him.

Śrīpāda Śaṅkarācārya, who preached Māyāvāda philosophy and stressed the impersonal feature of the Absolute, also recommended that one must take shelter at the lotus feet of Lord Śrī Kṛṣṇa, for there is no hope of gain from debating. Indirectly Śrīpāda Śaṅkarācārya admitted that what he had preached in the flowery grammatical interpretations of the Vedānta-sūtra cannot help one at the time of death. At the critical hour of death one must recite the name of Govinda. This is the recommendation of all great transcendentalists. Śukadeva Gosvāmī had long ago stated the same truth, that at the end one must remember Nārāyaṇa. That is the essence of all spiritual activities. In pursuance of this eternal truth, Śrīmad-Bhāgavatam was heard by Emperor Parīkṣit, and it was recited by the able Śukadeva Gosvāmī. And both the speaker and the receiver of the messages of Bhāgavatam were duly delivered by the same medium.

TEXT 43

kṛṣṇe sva-dhāmopagate

dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣa

purāṇārko 'dhunoditaḥ

SYNONYMS

kṛṣṇe-in Kṛṣṇa's; sva-dhāma-own abode; upagate-having returned; dharma-religion; jñāna-knowledge; ādibhiḥ-combined together; saha-along with; kalau-in the Kali-yuga; naṣṭa-dṛśām-of persons who have lost their sight; eṣaḥ-all these; purāṇa-arkaḥ-the Purāṇa which is brilliant like the sun; adhunā-just now; uditaḥ-has arisen.

This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa.

Lord Śrī Kṛṣṇa has His eternal dhāma, or abode, where He eternally enjoys Himself with His eternal associates and paraphernalia. And His eternal abode is a manifestation of His internal energy, whereas the material world is a manifestation of His external energy. When He descends on the material world, He displays Himself with all paraphernalia in His internal potency, which is called ātma-māyā. In the Bhagavad-gītā the Lord says that He descends by His own potency (ātma-māyā). His form, name, fame, paraphernalia, abode, etc., are not, therefore, creations of matter. He descends to reclaim the fallen souls and to reestablish codes of religion which are directly enacted by Him. Except for God, no one can establish the principles of religion. Either He or a suitable person empowered by Him can dictate the codes of religion. Real religion means to know God, our relation with Him and our duties in relation with Him and to know ultimately our destination after leaving this material body. The conditioned souls, who are entrapped by the material energy, hardly know all these principles of life. Most of them are like animals engaged in eating, sleeping, fearing and mating. They are mostly engaged in sense enjoyment under the pretension of religiosity, knowledge or salvation. They are still more blind in the present age of quarrel, or Kali-yuga. In the Kali-yuga the population is just a royal edition of the animals. They have nothing to do with spiritual knowledge or godly religious life. They are so blind that they cannot see anything beyond the jurisdiction of the subtle mind, intelligence or ego, but they are very much proud of their advancement in knowledge, science and material prosperity. They can risk their lives to become a dog or hog just after leaving the present body, for they have completely lost sight of the ultimate aim of life. The Personality of Godhead Śrī Kṛṣṇa appeared before us just a little prior to the beginning of Kali-yuga, and He returned to His eternal home practically at the commencement of Kali-yuga. While He was present, He exhibited everything by His different activities. He spoke the Bhagavad-gītā specifically and eradicated all pretentious principles of religiosity. And prior to His departure from this material world, He empowered Śrī Vyāsadeva through Nārada to compile the messages of the Śrīmad-Bhāgavatam, and thus both the Bhagavad-gītā and the Śrīmad-Bhāgavatam are like torchbearers for the blind people of this age. In other words, if men in this age of Kali want to see the real light of life, they must take to these two books only, and their aim of life will be fulfilled. Bhagavad-gītā is the preliminary study of the Bhāgavatam. And Śrīmad-Bhāgavatam is the summum bonum of life, Lord Śrī Kṛṣṇa personified. We must therefore accept Śrīmad-Bhāgavatam as the direct representation of Lord Kṛṣṇa. One who can see Śrīmad-Bhāgavatam can see also Lord Śrī Kṛṣṇa in person. They are identical.

TEXT 44

tatra kīrtayato viprā

viprarṣer bhūri-tejasaḥ

ahaṁ cādhyagamaṁ tatra

niviṣṭas tad-anugrahāt

so 'haṁ vaḥ śrāvayiṣyāmi

yathādhītaṁ yathā-mati

SYNONYMS

tatra-there; kīrtayataḥ-while reciting; viprāḥ-O brāhmaṇas; vipra-ṛṣeḥ-from the great brāhmaṇa-ṛṣi; bhūri-greatly; tejasaḥ-powerful; aham-I; ca-also; adhyagamam-could understand; tatra-in that meeting; niviṣṭaḥ-being perfectly attentive; tat-anugrahāt-by his mercy; saḥ-that very thing; aham-I; vaḥ-unto you; śrāvayiṣyāmi-shall let you hear; yathā-adhītam yathā-mati-as far as my realization.

O learned brāhmaṇas, when Śukadeva Gosvāmī recited Bhāgavatam there [in the presence of Emperor Parīkṣit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.

One can certainly see directly the presence of Lord Śrī Kṛṣṇa in the pages of Bhāgavatam if one has heard it from a self-realized great soul like Śukadeva Gosvāmī. One cannot, however, learn Bhāgavatam from a bogus hired reciter whose aim of life is to earn some money out of such recitation and employ the earning in sex indulgence. No one can learn Śrīmad-Bhāgavatam who is associated with persons engaged in sex life. That is the secret of learning Bhāgavatam Nor can one learn Bhāgavatam from one who interprets the text by his mundane scholarship. One has to learn Bhāgavatam from the representative of Śukadeva Gosvāmī, and no one else, if one at all wants to see Lord Śrī Kṛṣṇa in the pages. That is the process, and there is no alternative. Sūta Gosvāmī is a bona fide representative of Śukadeva Gosvāmī because he wants to present the message which he received from the great learned brāhmaṇa. Śukadeva Gosvāmī presented Bhāgavatam as he heard it from his great father, and so also Sūta Gosvāmī is presenting Bhāgavatam as he had heard it from Śukadeva Gosvāmī. Simple hearing is not all; one must realize the text with proper attention. The word niviṣṭa means that Sūta Gosvāmī drank the juice of Bhāgavatam through his ears. That is the real process of receiving Bhāgavatam. One should hear with rapt attention from the real person, and then he can at once realize the presence of Lord Kṛṣṇa in every page. The secret of knowing Bhāgavatam is mentioned here. No one can give rapt attention who is not pure in mind. No one can be pure in mind who is not pure in action. No one can be pure in action who is not pure in eating, sleeping, fearing and mating. But somehow or other if someone hears with rapt attention from the right person, at the very beginning one can assuredly see Lord Śrī Kṛṣṇa in person in the pages of Bhāgavatam.

Thus end the Bhaktivedanta purports of the First Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Kṛṣṇa Is the Source of All Incarnations."

Chapter Four

The Appearance of Śrī Nārada

TEXT 1

vyāsa uvāca

iti bruvāṇaṁ saṁstūya

munīnāṁ dīrgha-satriṇām

vṛddhaḥ kula-patiḥ sūtaṁ

bahvṛcaḥ śaunako 'bravīt

SYNONYMS

vyāsaḥ-Vyāsadeva; uvāca-said; iti-thus; bruvāṇam-speaking; saṁstūya-congratulating; munīnām-of the great sages; dīrgha-prolonged; satriṇām-of those engaged in the performance of sacrifice; vṛddhaḥ-elderly; kula-patiḥ-head of the assembly; sūtam-unto Sūta Gosvāmī; bahu-ṛcaḥ-learned; śaunakaḥ-of the name Śaunaka; abravīt-addressed.

On hearing Sūta Gosvāmī speak thus, Śaunaka Muni, who was the elderly, learned leader of all the ṛṣis engaged in that prolonged sacrificial ceremony, congratulated Sūta Gosvāmī by addressing him as follows.

In a meeting of learned men, when there are congratulations or addresses for the speaker, the qualifications of the congratulator should be as follows. He must be the leader of the house and an elderly man. He must be vastly learned also. Śrī Śaunaka Ṛṣi had all these qualifications, and thus he stood up to congratulate Śrī Sūta Gosvāmī when he expressed his desire to present Śrīmad-Bhāgavatam exactly as he heard it from Śukadeva Gosvāmī and also realized it personally. Personal realization does not mean that one should, out of vanity, attempt to show one's own learning by trying to surpass the previous ācārya. He must have full confidence in the previous ācārya, and at the same time he must realize the subject matter so nicely that he can present the matter for the particular circumstances in a suitable manner. The original purpose of the text must be maintained. No obscure meaning should be screwed out of it, yet it should be presented in an interesting manner for the understanding of the audience. This is called realization. The leader of the assembly, Śaunaka, could estimate the value of the speaker, Śrī Sūta Gosvāmī, simply by his uttering yathādhītam and yathā-mati, and therefore he was very glad to congratulate him in ecstasy. No learned man should be willing to hear a person who does not represent the original ācārya. So the speaker and the audience were bona fide in this meeting where Bhāgavatam was being recited for the second time. That should be the standard of recitation of Bhāgavatam, so that the real purpose can be served without difficulty. Unless this situation is created, Bhāgavatam recitation for extraneous purposes is useless labor both for the speaker and for the audience.

TEXT 2

śaunaka uvāca

sūta sūta mahā-bhāga

vada no vadatāṁ vara

kathāṁ bhāgavatīṁ puṇyāṁ

yad āha bhagavāñ chukaḥ

SYNONYMS

śaunakaḥ-Śaunaka; uvāca-said; sūta sūta-O Sūta Gosvāmī; mahā-bhāga-the most fortunate; vada-please speak; naḥ-unto us; vadatām-of those who can speak; vara-respected; kathām-message; bhāgavatīm-of the Bhāgavatam; puṇyām-pious; yat-which; āha-said; bhagavān-greatly powerful; śukaḥ-Śrī Śukadeva Gosvāmī.

Śaunaka said: O Sūta Gosvāmī, you are the most fortunate and respected of all those who can speak and recite. Please relate the pious message of Śrīmad-Bhāgavatam, which was spoken by the great and powerful sage Śukadeva Gosvāmī.

Sūta Gosvāmī is twice addressed herein by Śaunaka Gosvāmī out of great joy because he and the members of the assembly were eager to hear the text of Bhāgavatam uttered by Śukadeva Gosvāmī. They were not interested in hearing it from a bogus person who would interpret in his own way to suit his own purpose. Generally the so-called Bhāgavatam reciters are either professional readers or so-called learned impersonalists who cannot enter into the transcendental personal activities of the Supreme Person. Such impersonalists twist some meanings out of Bhāgavatam to suit and support impersonalist views, and the professional readers at once go to the Tenth Canto to misexplain the most confidential part of the Lord's pastimes. Neither of these reciters are bona fide persons to recite Bhāgavatam. Only one who is prepared to present Bhāgavatam in the light of Śukadeva Gosvāmī and only those who are prepared to hear Śukadeva Gosvāmī and his representative are bona fide participants in the transcendental discussion of Śrīmad-Bhāgavatam.

TEXT 3

kasmin yuge pravṛtteyaṁ

sthāne vā kena hetunā

kutaḥ sañcoditaḥ kṛṣṇaḥ

kṛtavān saṁhitāṁ muniḥ

SYNONYMS

kasmin-in which; yuge-period; pravṛttā-was begun; iyam-this; sthāne-in the place; vā-or; kena-on what; hetunā-ground; kutaḥ-wherefrom; sañcoditaḥ-inspired by; kṛṣṇaḥ-Kṛṣṇa-dvaipāyana Vyāsa; kṛtavān-compiled; saṁhitām-Vedic literature; muniḥ-the learned.

In what period and at what place was this first begun, and why was this taken up? From where did Kṛṣṇa-dvaipāyana Vyāsa, the great sage, get the inspiration to compile this literature?

Because Śrīmad-Bhāgavatam is the special contribution of Śrīla Vyāsadeva, there are so many inquiries by the learned Śaunaka Muni. It was known to them that Śrīla Vyāsadeva had already explained the text of the Vedas in various ways up to the Mahābhārata for the understanding of less intelligent women, śūdras and fallen members of the family of twice-born men. Śrīmad-Bhāgavatam is transcendental to all of them because it has nothing to do with anything mundane. So the inquiries are very intelligent and relevant.

TEXT 4

tasya putro mahā-yogī

sama-dṛṅ nirvikalpakaḥ

ekānta-matir unnidro

gūḍho mūḍha iveyate

SYNONYMS

tasya-his; putraḥ-son; mahā-yogī-a great devotee; sama-dṛk-equibalanced; nirvikalpakaḥ-absolute monist; ekānta-matiḥ-fixed in monism or oneness of mind; unnidraḥ-surpassed nescience; gūḍhaḥ-not exposed; mūḍhaḥ-stunted; iva-like; iyate-appears like.

His [Vyāsadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.

Śrīla Śukadeva Gosvāmī was a liberated soul, and thus he remained always alert not to be trapped by the illusory energy. In the Bhagavad-gītā this alertness is very lucidly explained. The liberated soul and the conditioned soul have different engagements. The liberated soul is always engaged in the progressive path of spiritual attainment, which is something like a dream for the conditioned soul. The conditioned soul cannot imagine the actual engagements of the liberated soul. While the conditioned soul thus dreams about spiritual engagements, the liberated soul is awake. Similarly, the engagement of a conditioned soul appears to be a dream for the liberated soul. A conditioned soul and a liberated soul may apparently be on the same platform, but factually they are differently engaged, and their attention is always alert, either in sense enjoyment or in self-realization. The conditioned soul is absorbed in matter, whereas the liberated soul is completely indifferent to matter. This indifference is explained as follows.

TEXT 5

dṛṣṭvānuyāntam ṛṣim ātmajam apy anagnaṁ

devyo hriyā paridadhur na sutasya citram

tad vīkṣya pṛcchati munau jagadus tavāsti

strī-pum-bhidā na tu sutasya vivikta-dṛṣṭeḥ

SYNONYMS

dṛṣṭvā-by seeing; anuyāntam-following; ṛṣim-the sage; ātmajam-his son; api-in spite of; anagnam-not naked; devyaḥ-beautiful damsels; hriyā-out of shyness; paridadhuḥ-covered the body; na-not; sutasya-of the son; citram-astonishing; tat vīkṣya-by seeing that; pṛcchati-asking; munau-unto the muni (Vyāsa); jagaduḥ-replied; tava-your; asti-there are; strī-pum-male and female; bhidā-differences; na-not; tu-but; sutasya-of the son; vivikta-purified; dṛṣṭeḥ-of one who looks.

While Śrī Vyāsadeva was following his son, beautiful young damsels who were bathing naked covered their bodies with cloth, although Śrī Vyāsadeva himself was not naked. But they had not done so when his son had passed. The sage inquired about this, and the young ladies replied that his son was purified and when looking at them made no distinction between male and female. But the sage made such distinctions.

In the Bhagavad-gītā (5.18) it is said that a learned sage looks equally on a learned and gentle brāhmaṇa, a caṇḍāla (dog-eater), a dog or a cow due to his spiritual vision. Śrīla Śukadeva Gosvāmī attained that stage. Thus he did not see a male or female; he saw all living entities in different dress. The ladies who were bathing could understand the mind of a man simply by studying his demeanor, just as by looking at a child one can understand how innocent he is. Śukadeva Gosvāmī was a young boy sixteen years old, and therefore all the parts of his body were developed. He was naked also, and so were the ladies. But because Śukadeva Gosvāmī was transcendental to sex relations, he appeared very innocent. The ladies, by their special qualifications, could sense this at once, and therefore they were not very concerned about him. But when his father passed, the ladies quickly dressed. The ladies were exactly like his children or grandchildren, yet they reacted to the presence of Vyāsadeva according to the social custom because Śrīla Vyāsadeva played the part of a householder. A householder has to distinguish between a male and female, otherwise he cannot be a householder. One should, therefore, attempt to know the distinction between spirit soul without any attachment for male and female. As long as such distinction is there, one should not try to become a sannyāsī like Śukadeva Gosvāmī. At least theoretically one must be convinced that a living entity is neither male nor female. The outward dress is made of matter by material nature to attract the opposite sex and thus keep one entangled in material existence. A liberated soul is above this perverted distinction. He does not distinguish between one living being and another. For him they are all one and the same spirit. The perfection of this spiritual vision is the liberated stage, and Śrīla Śukadeva Gosvāmī attained that stage. Śrīla Vyāsadeva was also in the transcendental stage, but because he was in the householder's life, he did not pretend to be a liberated soul, as a matter of custom.

TEXT 6

katham ālakṣitaḥ pauraiḥ

samprāptaḥ kuru-jāṅgalān

unmatta-mūka-jaḍavad

vicaran gaja-sāhvaye

SYNONYMS

katham-how; ālakṣitaḥ-recognized; pauraiḥ-by the citizens; samprāptaḥ-reaching; kuru-jāṅgalān-the Kuru-jāṅgala provinces; unmatta-mad; mūka-dumb; jaḍavat-stunted; vicaran-wandering; gaja-sāhvaye-Hastināpura.

How was he [Śrīla Śukadeva, the son of Vyāsa] recognized by the citizens when he entered the city of Hastināpura [now Delhi], after wandering in the provinces of Kuru and Jāṅgala, appearing like a madman, dumb and retarded?

The present city of Delhi was formerly known as Hastināpura because it was first established by King Hastī. Gosvāmī Śukadeva, after leaving his paternal home, was roaming like a madman, and therefore it was very difficult for the citizens to recognize him in his exalted position. A sage is not, therefore, recognized by sight, but by hearing. One should approach a sādhu or great sage not to see but to hear him. If one is not prepared to hear the words of a sādhu, there is no profit. Śukadeva Gosvāmī was a sādhu who could speak on the transcendental activities of the Lord. He did not satisfy the whims of ordinary citizens. He was recognized when he spoke on the subject of Bhāgavatam, and he never attempted jugglery like a magician. Outwardly he appeared to be a retarded, dumb madman, but in fact he was the most elevated transcendental personality.

TEXT 7

kathaṁ vā pāṇḍaveyasya

rājarṣer muninā saha

saṁvādaḥ samabhūt tāta

yatraiṣā sātvatī śrutiḥ

SYNONYMS

katham-how is it; vā-also; pāṇḍaveyasya-of the descendant of Pāṇḍu (Parīkṣit); rājarṣeḥ-of the king who was a sage; muninā-with the muni; saha-with; saṁvādaḥ-discussion; samabhūt-took place; tāta-O darling; yatra-whereupon; eṣā-like this; sātvatī-transcendental; śrutiḥ-essence of the Vedas.

How did it so happen that King Parīkṣit met this great sage, making it possible for this great transcendental essence of the Vedas [Bhāgavatam] to be sung to him?

Śrīmad-Bhāgavatam is stated here as the essence of the Vedas. It is not an imaginary story as it is sometimes considered by unauthorized men. It is also called Śuka-saṁhitā, or the Vedic hymn spoken by Śrī Śukadeva Gosvāmī, the great liberated sage.

TEXT 8

sa go-dohana-mātraṁ hi

gṛheṣu gṛha-medhinām

avekṣate mahā-bhāgas

tīrthī-kurvaṁs tad āśramam

SYNONYMS

saḥ-he (Śukadeva Gosvāmī); go-dohana-mātram-only for the time of milking the cow; hi-certainly; gṛheṣu-in the house; gṛha-medhinām-of the householders; avekṣate-waits; mahā-bhāgaḥ-the most fortunate; tīrthī-pilgrimage; kurvan-transforming; tat āśramam-the residence.

He [Śukadeva Gosvāmī] was accustomed to stay at the door of a householder only long enough for a cow to be milked. And he did this just to sanctify the residence.

Śukadeva Gosvāmī met Emperor Parīkṣit and explained the text of Śrīmad-Bhāgavatam. He was not accustomed to stay at any householder's residence for more than half an hour (at the time of milking the cow), and he would just take alms from the fortunate householder. That was to sanctify the residence by his auspicious presence. Therefore Śukadeva Gosvāmī is an ideal preacher established in the transcendental position. From his activities, those who are in the renounced order of life and dedicated to the mission of preaching the message of Godhead should learn that they have no business with householders save and except to enlighten them in transcendental knowledge. Such asking for alms from the householder should be for the purpose of sanctifying his home. One who is in the renounced order of life should not be allured by the glamor of the householder's worldly possessions and thus become subservient to worldly men. For one who is in the renounced order of life, this is much more dangerous than drinking poison and committing suicide.

TEXT 9

abhimanyu-sutaṁ sūta

prāhur bhāgavatottamam

tasya janma mahāścaryaṁ

karmāṇi ca gṛṇīhi naḥ

SYNONYMS

abhimanyu-sutam-the son of Abhimanyu; sūta-O Sūta; prāhuḥ-is said to be; bhāgavata-uttamam-the first-class devotee of the Lord; tasya-his; janma-birth; mahā-āścaryam-very wonderful; karmāṇi-activities; ca-and; gṛṇīhi-please speak to; naḥ-us.

It is said that Mahārāja Parīkṣit is a great first-class devotee of the Lord and that his birth and activities are all wonderful. Please tell us about him.

The birth of Mahārāja Parīkṣit is wonderful because in the womb of his mother he was protected by the Personality of Godhead Śrī Kṛṣṇa. His activities are also wonderful because he chastised Kali, who was attempting to kill a cow. To kill cows means to end human civilization. He wanted to protect the cow from being killed by the great representative of sin. His death is also wonderful because he got previous notice of his death, which is wonderful for any mortal being, and thus he prepared himself for passing away by sitting down on the bank of the Ganges and hearing the transcendental activities of the Lord. During all the days he heard Bhāgavatam, he did not take food or drink, nor did he sleep a moment. So everything about him is wonderful, and his activities are worth hearing attentively. Desire is expressed herein to hear about him in detail.

TEXT 10

sa samrāṭ kasya vā hetoḥ

pāṇḍūnāṁ māna-vardhanaḥ

prāyopaviṣṭo gaṅgāyām

anādṛtyādhirāṭ-śriyam

SYNONYMS

saḥ-he; samrāṭ-the Emperor; kasya-for what; vā-or; hetoḥ-reason; pāṇḍūnām-of the sons of Pāṇḍu; māna-vardhanaḥ-one who enriches the family; prāya-upaviṣṭaḥ-sitting and fasting; gaṅgāyām-on the bank of the Ganges; anādṛtya-neglecting; adhirāṭ-acquired kingdom; śriyam-opulences.

He was a great emperor and possessed all the opulences of his acquired kingdom. He was so exalted that he was increasing the prestige of the Pāṇḍu dynasty. Why did he give up everything to sit down on the bank of the Ganges and fast until death?

Mahārāja Parīkṣit was the Emperor of the world and all the seas and oceans, and he did not have to take the trouble to acquire such a kingdom by his own effort. He inherited it from his grandfathers Mahārāja Yudhiṣṭhira and brothers. Besides that, he was doing well in the administration and was worthy of the good names of his forefathers. Consequently there was nothing undesirable in his opulence and administration. Then why should he give up all these favorable circumstances and sit down on the bank of the Ganges, fasting till death? This is astonishing, and therefore all were eager to know the cause.

TEXT 11

namanti yat-pāda-niketam ātmanaḥ

śivāya hānīya dhanāni śatravaḥ

kathaṁ sa vīraḥ śriyam aṅga dustyajāṁ

yuvaiṣatotsraṣṭum aho sahāsubhiḥ

SYNONYMS

namanti-bow down; yat-pāda-whose feet; niketam-under; ātmanaḥ-own; śivāya-welfare; hānīya-used to bring about; dhanāni-wealth; śatravaḥ-enemies; katham-for what reason; saḥ-he; vīraḥ-the chivalrous; śriyam-opulences; aṅga-O; dustyajām-insuperable; yuvā-in full youth; aiṣata-desired; utsraṣṭum-to give up; aho-exclamation; saha-with; asubhiḥ-life.

He was such a great emperor that all his enemies would come and bow down at his feet and surrender all their wealth for their own benefit. He was full of youth and strength, and he possessed insuperable kingly opulences. Why did he want to give up everything, including his life?

There was nothing undesirable in his life. He was quite a young man and could enjoy life with power and opulence. So there was no question of retiring from active life. There was no difficulty in collecting the state taxes because he was so powerful and chivalrous that even his enemies would come to him and bow down at his feet and surrender all wealth for their own benefit. Mahārāja Parīkṣit was a pious king. He conquered his enemies, and therefore the kingdom was full of prosperity. There was enough milk, grains and metals, and all the rivers and mountains were full of potency. So materially everything was satisfactory. Therefore, there was no question of untimely giving up his kingdom and life. The sages were eager to hear about all this.

TEXT 12

śivāya lokasya bhavāya bhūtaye

ya uttama-śloka-parāyaṇā janāḥ

jīvanti nātmārtham asau parāśrayaṁ

mumoca nirvidya kutaḥ kalevaram

SYNONYMS

śivāya-welfare; lokasya-of all living beings; bhavāya-for flourishing; bhūtaye-for economic development; ye-one who is; uttama-śloka-parāyaṇāḥ-devoted to the cause of the Personality of Godhead; janāḥ-men; jīvanti-do live; na-but not; ātma-artham-selfish interest; asau-that; para-āśrayam-shelter for others; mumoca-gave up; nirvidya-being freed from all attachment; kutaḥ-for what reason; kalevaram-mortal body.

Those who are devoted to the cause of the Personality of Godhead live only for the welfare, development and happiness of others. They do not live for any selfish interest. So even though the Emperor [Parīkṣit] was free from all attachment to worldly possessions, how could he give up his mortal body, which was shelter for others?

Parīkṣit Mahārāja was an ideal king and householder because he was a devotee of the Personality of Godhead. A devotee of the Lord automatically has all good qualifications. And the Emperor was a typical example of this. Personally he had no attachment for all the worldly opulences in his possession. But since he was king for the all-around welfare of his citizens, he was always busy in the welfare work of the public, not only for this life, but also for the next. He would not allow slaughterhouses or killing of cows. He was not a foolish and partial administrator who would arrange for the protection of one living being and allow another to be killed. Because he was a devotee of the Lord, he knew perfectly well how to conduct his administration for everyone's happiness-men, animals, plants and all living creatures. He was not selfishly interested. Selfishness is either self-centered or self-extended. He was neither. His interest was to please the Supreme Truth Personality of Godhead. The king is the representative of the Supreme Lord, and therefore the king's interest must be identical with that of the Supreme Lord. The Supreme Lord wants all living beings to be obedient to Him and thereby become happy. Therefore the king's interest is to guide all subjects back to the kingdom of God. Hence the activities of the citizens should be so coordinated that they can at the end go back home, back to Godhead. Under the administration of a representative king, the kingdom is full of opulence. At that time, human beings need not eat animals. There are ample food grains, milk, fruit and vegetables so that the human beings as well as the animals can eat sumptuously and to their heart's content. If all living beings are satisfied with food and shelter and obey the prescribed rules, there cannot be any disturbance between one living being and another. Emperor Parīkṣit was a worthy king, and therefore all were happy during his reign.

TEXT 13

tat sarvaṁ naḥ samācakṣva

pṛṣṭo yad iha kiñcana

manye tvāṁ viṣaye vācāṁ

snātam anyatra chāndasāt

SYNONYMS

tat-that; sarvam-all; naḥ-unto us; samācakṣva-clearly explain; pṛṣṭaḥ-questioned; yat iha-herein; kiñcana-all that; manye-we think; tvām-you; viṣaye-in all subjects; vācām-meanings of words; snātam-fully acquainted; anyatra-except; chāndasāt-portion of the Vedas.

We know that you are expert in the meaning of all subjects, except some portions of the Vedas, and thus you can clearly explain the answers to all the questions we have just put to you.

The difference between the Vedas and the Purāṇas is like that between the brāhmaṇas and the parivrājakas. The brāhmaṇas are meant to administer some fruitive sacrifices mentioned in the Vedas, but the parivrājakācāryas, or learned preachers, are meant to disseminate transcendental knowledge to one and all. As such, the parivrājakācāryas are not always expert in pronouncing the Vedic mantras, which are practiced systematically by accent and meter by the brāhmaṇas who are meant for administering Vedic rites. Yet it should not be considered that the brāhmaṇas are more important than the itinerant preachers. They are one and different simultaneously because they are meant for the same end, in different ways.

There is no difference also between the Vedic mantras and what is explained in the Purāṇas and Itihāsa. According to Śrīla Jīva Gosvāmī, it is mentioned in the Mādhyandina-śruti that all the Vedas, namely the Sāma, Atharva, Ṛg, Yajur, Purāṇas, Itihāsas, Upaniṣads, etc., are emanations from the breathing of the Supreme Being. The only difference is that the Vedic mantras are mostly begun with praṇava oṁkāra, and it requires some training to practice the metric pronunciation of the Vedic mantras. But that does not mean that Śrīmad-Bhāgavatam is of less importance than the Vedic mantras. On the contrary, it is the ripened fruit of all the Vedas, as stated before. Besides that, the most perfectly liberated soul, Śrīla Śukadeva Gosvāmī, is absorbed in the studies of the Bhāgavatam, although he is already self-realized. Śrīla Sūta Gosvāmī is following his footsteps, and therefore his position is not the least less important because he was not expert in chanting Vedic mantras with metric pronunciation, which depends more on practice than actual realization. Realization is more important than parrotlike chanting.

TEXT 14

sūta uvāca

dvāpare samanuprāpte

tṛtīye yuga-paryaye

jātaḥ parāśarād yogī

vāsavyāṁ kalayā hareḥ

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; dvāpare-in the second millennium; samanuprāpte-on the advent of; tṛtīye-third; yuga-millennium; paryaye-in the place of; jātaḥ-was begotten; parāśarāt-by Parāśara; yogī-the great sage; vāsavyām-in the womb of the daughter of Vasu; kalayā-in the plenary portion; hareḥ-of the Personality of Godhead.

Sūta Gosvāmī said: When the second millennium overlapped the third, the great sage [Vyāsadeva] was born to Parāśara in the womb of Satyavatī, the daughter of Vasu.

There is a chronological order of the four millenniums, namely Satya, Dvāpara, Tretā and Kali. But sometimes there is overlapping. During the regime of Vaivasvata Manu, there was an overlapping of the twenty-eighth round of the four millenniums, and the third millennium appeared prior to the second. In that particular millennium, Lord Śrī Kṛṣṇa also descends, and because of this there was some particular alteration. The mother of the great sage was Satyavatī the daughter of the Vasu (fisherman), and the father was the great Parāśara Muni. That is the history of Vyāsadeva's birth. Every millennium is divided into three periods, and each period is called a sandhyā. Vyāsadeva appeared in the third sandhyā of that particular age.

TEXT 15

sa kadācit sarasvatyā

upaspṛśya jalaṁ śuciḥ

vivikta eka āsīna

udite ravi-maṇḍale

SYNONYMS

saḥ-he; kadācit-once; sarasvatyāḥ-on the bank of the Sarasvatī; upaspṛśya-after finishing morning ablutions; jalam-water; śuciḥ-being purified; vivikte-concentration; ekaḥ-alone; āsīnaḥ-being thus seated; udite-on the rise; ravi-maṇḍale-of the sun disc.

Once upon a time he [Vyāsadeva], as the sun rose, took his morning ablution in the waters of the Sarasvatī and sat alone to concentrate.

The River Sarasvatī is flowing in the Badarikāśrama area of the Himalayas. So the place indicated here is Śamyāprāsa in Badarikāśrama, where Śrī Vyāsadeva is residing.

TEXT 16

parāvara-jñaḥ sa ṛṣiḥ

kālenāvyakta-raṁhasā

yuga-dharma-vyatikaraṁ

prāptaṁ bhuvi yuge yuge

SYNONYMS

para-avara-past and future; jñaḥ-one who knows; saḥ-he; ṛṣiḥ-Vyāsadeva; kālena-in the course of time; avyakta-unmanifested; raṁhasā-by great force; yuga-dharma-acts in terms of the millennium; vyatikaram-anomalies; prāptam-having accrued; bhuvi-on the earth; yuge yuge-different ages.

The great sage Vyāsadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to unseen forces in the course of time.

The great sages like Vyāsadeva are liberated souls, and therefore they can see clearly past and future. Thus he could see the future anomalies in the Kali age, and accordingly he made arrangement for the people in general so that they can execute a progressive life in this age, which is full of darkness. The people in general in this age of Kali are too much interested in matter, which is temporary. Because of ignorance they are unable to evaluate the assets of life and be enlightened in spiritual knowledge.

TEXTS 17-18

bhautikānāṁ ca bhāvānāṁ

śakti-hrāsaṁ ca tat-kṛtam

aśraddadhānān niḥsattvān

durmedhān hrasitāyuṣaḥ

durbhagāṁś ca janān vīkṣya

munir divyena cakṣuṣā

sarva-varṇāśramāṇāṁ yad

dadhyau hitam amogha-dṛk

SYNONYMS

bhautikānām ca-also of everything that is made of matter; bhāvānām-actions; śakti-hrāsam ca-and deterioration of natural power; tat-kṛtam-rendered by that; aśraddadhānān-of the faithless; niḥsattvān-impatient due to want of the mode of goodness; durmedhān-dull-witted; hrasita-reduced; āyuṣaḥ-of duration of life; durbhagān ca-also the unlucky; janān-people in general; vīkṣya-by seeing; muniḥ-the muni; divyena-by transcendental; cakṣuṣā-vision; sarva-all; varṇa-āśramāṇām-of all the statuses and orders of life; yat-what; dadhyau-contemplated; hitam-welfare; amogha-dṛk-one who is fully equipped in knowledge.

The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life.

The unmanifested forces of time are so powerful that they reduce all matter to oblivion in due course. In Kali-yuga, the last millennium of a round of four millenniums, the power of all material objects deteriorates by the influence of time. In this age the duration of the material body of the people in general is much reduced, and so is the memory. The action of matter has also not so much incentive. The land does not produce food grains in the same proportions as it did in other ages. The cow does not give as much milk as it used to give formerly. The production of vegetables and fruits is less than before. As such, all living beings, both men and animals, do not have sumptuous, nourishing food. Due to want of so many necessities of life, naturally the duration of life is reduced, the memory is short, intelligence is meager, mutual dealings are full of hypocrisy and so on.

The great sage Vyāsadeva could see this by his transcendental vision. As an astrologer can see the future fate of a man, or an astronomer can foretell the solar and lunar eclipses, those liberated souls who can see through the scriptures can foretell the future of all mankind. They can see this due to their sharp vision of spiritual attainment.

And all such transcendentalists, who are naturally devotees of the Lord, are always eager to render welfare service to the people in general. They are the real friends of the people in general, not the so-called public leaders who are unable to see what is going to happen five minutes ahead. In this age the people in general as well as their so-called leaders are all unlucky fellows, faithless in spiritual knowledge and influenced by the age of Kali. They are always disturbed by various diseases. For example, in the present age there are so many TB patients and TB hospitals, but formerly this was not so because the time was not so unfavorable. The unfortunate men of this age are always reluctant to give a reception to the transcendentalists who are representatives of Śrīla Vyāsadeva and selfless workers always busy in planning something which may help everyone in all statuses and orders of life. The greatest philanthropists are those transcendentalists who represent the mission of Vyāsa, Nārada, Madhva, Caitanya, Rūpa, Sarasvatī, etc. They are all one and the same. The personalities may be different, but the aim of the mission is one and the same, namely, to deliver the fallen souls back home, back to Godhead.

TEXT 19

cātur-hotraṁ karma śuddhaṁ

prajānāṁ vīkṣya vaidikam

vyadadhād yajña-santatyai

vedam ekaṁ catur-vidham

SYNONYMS

cātuḥ-four; hotram-sacrificial fires; karma śuddham-purification of work; prajānām-of the people in general; vīkṣya-after seeing; vaidikam-according to Vedic rites; vyadadhāt-made into; yajña-sacrifice; santatyai-to expand; vedam ekam-only one Veda; catuḥ-vidham-in four divisions.

He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men.

Formerly there was only the Veda of the name Yajur, and the four divisions of sacrifices were there specifically mentioned. But to make them more easily performable, the Veda was divided into four divisions of sacrifice, just to purify the occupational service of the four orders. Above the four Vedas, namely Ṛg, Yajur, Sāma, and Atharva, there are the Purāṇas, the Mahābhārata, Saṁhitās, etc., which are known as the fifth Veda. Śrī Vyāsadeva and his many disciples were all historical personalities, and they were very kind and sympathetic toward the fallen souls of this age of Kali. As such, the Purāṇas and Mahābhārata were made from related historical facts which explained the teaching of the four Vedas. There is no point in doubting the authority of the Purāṇas and Mahābhārata as parts and parcels of the Vedas. In the Chāndogya Upaniṣad (7.1.4), the Purāṇas and Mahābhārata, generally known as histories, are mentioned as the fifth Veda. According to Śrīla Jīva Gosvāmī, that is the way of ascertaining the respective values of the revealed scriptures.

TEXT 20

ṛg-yajuḥ-sāmātharvākhyā

vedāś catvāra uddhṛtāḥ

itihāsa-purāṇaṁ ca

pañcamo veda ucyate

SYNONYMS

ṛg-yajuḥ-sāma-atharva-ākhyāḥ-the names of the four Vedas; vedāḥ-the Vedas; catvāraḥ-four; uddhṛtāḥ-made into separate parts; itihāsa-historical records (Mahābhārata); purāṇam ca-and the Purāṇas; pañcamaḥ-the fifth; vedaḥ-the original source of knowledge; ucyate-is said to be.

The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Purāṇas are called the fifth Veda.

TEXT 21

tatrarg-veda-dharaḥ pailaḥ

sāmago jaiminiḥ kaviḥ

vaiśampāyana evaiko

niṣṇāto yajuṣām uta

SYNONYMS

tatra-thereupon; ṛg-veda-dharaḥ-the professor of the Ṛg Veda; pailaḥ-the ṛṣi named Paila; sāma-gaḥ-that of the Sāma Veda; jaiminiḥ-the ṛṣi named Jaimini; kaviḥ-highly qualified; vaiśampāyanaḥ-the ṛṣi named Vaiśampāyana; eva-only; ekaḥ-alone; niṣṇātaḥ-well versed; yajuṣām-of the Yajur Veda; uta-glorified.

After the Vedas were divided into four divisions, Paila Ṛṣi became the professor of the Ṛg Veda, Jaimini the professor of the Sāma Veda, and Vaiśampāyana alone became glorified by the Yajur Veda.

The different Vedas were entrusted to different learned scholars for development in various ways.

TEXT 22

atharvāṅgirasām āsīt

sumantur dāruṇo muniḥ

itihāsa-purāṇānāṁ

pitā me romaharṣaṇaḥ

SYNONYMS

atharva-the Atharva Veda; aṅgirasām-unto the ṛṣi Aṅgirā; āsīt-was entrusted; sumantuḥ-also known as Sumantu Muni; dāruṇaḥ-seriously devoted to the Atharva Veda; muniḥ-the sage; itihāsa-purāṇānām-of the historical records and the Purāṇas; pitā-father; me-mine; romaharṣaṇaḥ-the ṛṣi Romaharṣaṇa.

The Sumantu Muni Aṅgirā, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharṣaṇa, was entrusted with the Purāṇas and historical record

In the śruti-mantras also it is stated that Aṅgirā Muni, who strictly followed the rigid principles of the Atharva Vedas, was the leader of the followers of the Atharva Vedas.

TEXT 23

ta eta ṛṣayo vedaṁ

svaṁ svaṁ vyasyann anekadhā

śiṣyaiḥ praśiṣyais tac-chiṣyair

vedās te śākhino 'bhavan

SYNONYMS

te-they; ete-all these; ṛṣayaḥ-learned scholars; vedam-the respective Vedas; svam svam-in their own entrusted matters; vyasyan-rendered; anekadhā-many; śiṣyaiḥ-disciples; praśiṣyaiḥ-grand-disciples; tat-śiṣyaiḥ-great grand-disciples; vedāḥ te-followers of the respective Vedas; śākhinaḥ-different branches; abhavan-thus became.

All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, grand-disciples and great grand-disciples, and thus the respective branches of the followers of the Vedas came into being.

The original source of knowledge is the Vedas. There are no branches of knowledge, either mundane or transcendental, which do not belong to the original text of the Vedas. They have simply been developed into different branches, They were originally rendered by great, respectable and learned professors. In other words, the Vedic knowledge, broken into different branches by different disciplic successions, has been distributed all over the world. No one, therefore, can claim independent knowledge beyond the Vedas.

TEXT 24

ta eva vedā durmedhair

dhāryante puruṣair yathā

evaṁ cakāra bhagavān

vyāsaḥ kṛpaṇa-vatsalaḥ

SYNONYMS

te-that; eva-certainly; vedāḥ-the book of knowledge; durmedhaiḥ-by the less intellectual; dhāryante-can assimilate; puruṣaiḥ-by the man; yathā-as much as; evam-thus; cakāra-edited; bhagavān-the powerful; vyāsaḥ-the great sage of Vyāsa; kṛpaṇa-vatsalaḥ-very kind to the ignorant mass.

Thus the great sage Vyāsadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men.

The Veda is one, and the reasons for its divisions in many parts are explained herewith. The seed of all knowledge, or the Veda, is not a subject matter which can easily be understood by any ordinary man. There is a stricture that no one should try to learn the Vedas who is not a qualified brāhmaṇa. This stricture has been wrongly interpreted in so many ways. A class of men, who claim brahminical qualification simply by their birthright in the family of a brāhmaṇa, claim that the study of the Vedas is a monopoly of the brāhmaṇa caste only. Another section of the people take this as an injustice to members of other castes, who do not happen to take birth in a brāhmaṇa family. But both of them are misguided. The Vedas are subjects which had to be explained even to Brahmājī by the Supreme Lord. Therefore the subject matter is understood by persons with exceptional qualities of goodness. Persons who are in the modes of passion and ignorance are unable to understand the subject matter of the Vedas. The ultimate goal of Vedic knowledge is Śrī Kṛṣṇa, the Personality of Godhead. This Personality is very rarely understood by those who are in the modes of passion and ignorance. In the Satya-yuga everyone was situated in the mode of goodness. Gradually the mode of goodness declined during the Tretā and Dvāpara-yugas, and the general mass of people became corrupt. In the present age the mode of goodness is almost nil, and so for the general mass of people, the kindhearted, powerful sage Śrīla Vyāsadeva divided the Vedas in various ways so that they may be practically followed by less intelligent persons in the modes of passion and ignorance. It is explained in the next śloka as follows.

TEXT 25

strī-śūdra-dvijabandhūnāṁ

trayī na śruti-gocarā

karma-śreyasi mūḍhānāṁ

śreya evaṁ bhaved iha

iti bhāratam ākhyānaṁ

kṛpayā muninā kṛtam

SYNONYMS

strī-the woman class; śūdra-the laboring class; dvija-bandhūnām-of the friends of the twice-born; trayī-three; na-not; śruti-gocarā-for understanding; karma-in activities; śreyasi-in welfare; mūḍhānām-of the fools; śreyaḥ-supreme benefit; evam-thus; bhavet-achieved; iha-by this; iti-thus thinking; bhāratam-the great Mahābhārata; ākhyānam-historical facts; kṛpayā-out of great mercy; muninā-by the muni; kṛtam-is completed.

Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born.

The friends of the twice-born families are those who are born in the families of brāhmaṇas, kṣatriyas and vaiśyas, or the spiritually cultured families, but who themselves are not equal to their forefathers. Such descendants are not recognized as such, for want of purificatory achievements. The purificatory activities begin even before the birth of a child, and the seed-giving reformatory process is called Garbhādhāna-saṁskāra. One who has not undergone such Garbhādhāna-saṁskāra, or spiritual family planning, is not accepted as being of an actual twice-born family. The Garbhādhāna-saṁskāra is followed by other purificatory processes, out of which the sacred thread ceremony is one. This is performed at the time of spiritual initiation. After this particular saṁskāra, one is rightly called twice-born. One birth is calculated during the seed-giving saṁskāra, and the second birth is calculated at the time of spiritual initiation. One who has been able to undergo such important saṁskāras can be called a bona fide twice-born.

If the father and the mother do not undertake the process of spiritual family planning and simply beget children out of passion only, their children are called dvija-bandhus. These dvija-bandhus are certainly not as intelligent as the children of the regular twice-born families. The dvija-bandhus are classified with the śūdras and the woman class, who are by nature less intelligent. The śūdras and the woman class do not have to undergo any saṁskāra save and except the ceremony of marriage.

The less intelligent classes of men, namely women, śūdras and unqualified sons of the higher castes, are devoid of necessary qualifications to understand the purpose of the transcendental Vedas. For them the Mahābhārata was prepared. The purpose of the Mahābhārata is to administer the purpose of the Vedas, and therefore within this Mahābhārata the summary Veda of Bhagavad-gītā is placed. The less intelligent are more interested in stories than in philosophy, and therefore the philosophy of the Vedas in the form of the Bhagavad-gītā is spoken by the Lord Śrī Kṛṣṇa. Vyāsadeva and Lord Kṛṣṇa are both on the transcendental plane, and therefore they collaborated in doing good to the fallen souls of this age. The Bhagavad-gītā is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniṣads are. The Vedānta philosophy is the subject matter for study by the spiritual graduates. Only the post-graduate spiritual student can enter into the spiritual or devotional service of the Lord. It is a great science, and the great professor is the Lord Himself in the form of Lord Śrī Caitanya Mahāprabhu. And persons who are empowered by Him can initiate others in the transcendental loving service of the Lord.

TEXT 26

evaṁ pravṛttasya sadā

bhūtānāṁ śreyasi dvijāḥ

sarvātmakenāpi yadā

nātuṣyad dhṛdayaṁ tataḥ

SYNONYMS

evam-thus; pravṛttasya-one who is engaged in; sadā-always; bhūtānām-of the living beings; śreyasi-in the ultimate good; dvijāḥ-O twice-born; sarvātmakena api-by all means; yadā-when; na-not; atuṣyat-become satisfied; hṛdayam-mind; tataḥ-at that.

O twice-born brāhmaṇas, still his mind was not satisfied, although he engaged himself in working for the total welfare of all people.

Śrī Vyāsadeva was not satisfied with himself, although he had prepared literatures of Vedic value for the all-around welfare of the general mass of people. It was expected that he would be satisfied by all such activities, but ultimately he was not satisfied.

TEXT 27

nātiprasīdad dhṛdayaḥ

sarasvatyās taṭe śucau

vitarkayan vivikta-stha

idaṁ covāca dharma-vit

SYNONYMS

na-not; atiprasīdat-very much satisfied; hṛdayaḥ-at heart; sarasvatyāḥ-of the River Sarasvatī; taṭe-on the bank of; śucau-being purified; vitarkayan-having considered; vivikta-sthaḥ-situated in a lonely place; idam ca-also this; uvāca-said; dharma-vit-one who knows what religion is.

Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself:

The sage began to search out the cause of not being satisfied at heart. Perfection is never attained until one is satisfied at heart. This satisfaction of heart has to be searched out beyond matter.

TEXTS 28-29

dhṛta-vratena hi mayā

chandāṁsi guravo 'gnayaḥ

mānitā nirvyalīkena

gṛhītaṁ cānuśāsanam

bhārata-vyapadeśena

hy āmnāyārthaś ca pradarśitaḥ

dṛśyate yatra dharmādi

strī-śūdrādibhir apy uta

SYNONYMS

dhṛta-vratena-under a strict disciplinary vow; hi-certainly; mayā-by me; chandāṁsi-the Vedic hymns; guravaḥ-the spiritual masters; agnayaḥ-the sacrificial fire; mānitāḥ-properly worshiped; nirvyalīkena-without pretense; gṛhītam ca-also accepted; anuśāsanam-traditional discipline; bhārata-the Mahābhārata; vyapadeśena-by compilation of; hi-certainly; āmnāya-arthaḥ-import of disciplic succession; ca-and; pradarśitaḥ-properly explained; dṛśyate-by what is necessary; yatra-where; dharma-ādiḥ-the path of religion; strī-śūdra-ādibhiḥ api-even by women, śūdras, etc.; uta-spoken.

I have, under strict disciplinary vows, unpretentiously worshiped the Vedas, the spiritual master and the altar of sacrifice. I have also abided by the rulings and have shown the import of disciplic succession through the explanation of the Mahābhārata, by which even women, śūdras and others [friends of the twice-born] can see the path of religion.

No one can understand the import of the Vedas without having undergone a strict disciplinary vow and disciplic succession. The Vedas, spiritual masters and sacrificial fire must be worshiped by the desiring candidate. All these intricacies of Vedic knowledge are systematically presented in the Mahābhārata for the understanding of the woman class, the laborer class and the unqualified members of brāhmaṇa, kṣatriya or vaiśya families. In this age, the Mahābhārata is more essential than the original Vedas.

TEXT 30

tathāpi bata me daihyo

hy ātmā caivātmanā vibhuḥ

asampanna ivābhāti

brahma-varcasya sattamaḥ

SYNONYMS

tathāpi-although; bata-defect; me-mine; daihyaḥ-situated in the body; hi-certainly; ātmā-living being; ca-and; eva-even; ātmanā-myself; vibhuḥ-sufficient; asampannaḥ-wanting in; iva ābhāti-it appears to be; brahma-varcasya-of the Vedāntists; sattamaḥ-the supreme.

I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas.

Undoubtedly Śrīla Vyāsadeva was complete in all the details of Vedic achievements. Purification of the living being submerged in matter is made possible by the prescribed activities in the Vedas, but the ultimate achievement is different. Unless it is attained, the living being, even though fully equipped, cannot be situated in the transcendentally normal stage. Śrīla Vyāsadeva appeared to have lost the clue and therefore felt dissatisfaction.

TEXT 31

kiṁ vā bhāgavatā dharmā

na prāyeṇa nirūpitāḥ

priyāḥ paramahaṁsānāṁ

ta eva hy acyuta-priyāḥ

SYNONYMS

kim vā-or; bhāgavatāḥ dharmāḥ-devotional activities of the living beings; na-not; prāyeṇa-almost; nirūpitāḥ-directed; priyāḥ-dear; paramahaṁsānām-of the perfect beings; te eva-that also; hi-certainly; acyuta-the infallible; priyāḥ-attractive.

This may be because I did not specifically point out the devotional service of the Lord, which is dear both to perfect beings and to the infallible Lord.

The dissatisfaction which was being felt by Śrīla Vyāsadeva is expressed herein in his own words. This was felt for the normal condition of the living being in the devotional service of the Lord. Unless one is fixed in the normal condition of service, neither the Lord nor the living being can become fully satisfied. This defect was felt by him when Nārada Muni, his spiritual master, reached him. It is described as follows.

TEXT 32

tasyaivaṁ khilam ātmānaṁ

manya-mānasya khidyataḥ

kṛṣṇasya nārado 'bhyāgād

āśramaṁ prāg udāhṛtam

SYNONYMS

tasya-his; evam-thus; khilam-inferior; ātmānam-soul; manya-mānasya-thinking within the mind; khidyataḥ-regretting; kṛṣṇasya-of Kṛṣṇa-dvaipāyana Vyāsa; nāradaḥ abhyāgāt-Nārada came there; āśramam-the cottage; prāk-before; udāhṛtam-said.

As mentioned before, Nārada reached the cottage of Kṛṣṇa-dvaipāyana Vyāsa on the banks of the Sarasvatī just as Vyāsadeva was regretting his defects.

The vacuum felt by Vyāsadeva was not due to his lack of knowledge. Bhāgavata-dharma is purely devotional service of the Lord to which the monist has no access. The monist is not counted amongst the paramahaṁsas (the most perfect of the renounced order of life). Śrīmad-Bhāgavatam is full of narrations of the transcendental activities of the Personality of Godhead. Although Vyāsadeva was an empowered Divinity, he still felt dissatisfaction because in none of his works were the transcendental activities of the Lord properly explained. The inspiration was infused by Śrī Kṛṣṇa directly in the heart of Vyāsadeva, and thus he felt the vacuum as explained above. It is definitely expressed herewith that without the transcendental loving service of the Lord, everything is void; but in the transcendental service of the Lord, everything is tangible without any separate attempt at fruitive work or empiric philosophical speculation.

TEXT 33

tam abhijñāya sahasā

pratyutthāyāgataṁ muniḥ

pūjayām āsa vidhivan

nāradaṁ sura-pūjitam

SYNONYMS

tam abhijñāya-seeing the good fortune of his (Nārada's) arrival; sahasā-all of a sudden; pratyutthāya-getting up; āgatam-arrived at; muniḥ-Vyāsadeva; pūjayām āsa-worship; vidhi-vat-with the same respect as offered to Vidhi (Brahmā); nāradam-to Nārada; sura-pūjitam-worshiped by the demigods.

At the auspicious arrival of Śrī Nārada, Śrī Vyāsadeva got up respectfully and worshiped him, giving him veneration equal to that given to Brahmājī, the creator.

Vidhi means Brahmā, the first created living being. He is the original student as well as professor of the Vedas. He learned it from Śrī Kṛṣṇa and taught Nārada first. So Nārada is the second ācārya in the line of spiritual disciplic succession. He is the representative of Brahmā, and therefore he is respected exactly like Brahmā, the father of all vidhis (regulations); similarly all other successive disciples in the chain are also equally respected as representatives of the original spiritual master.

Thus end the Bhaktivedanta purports of the First Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Śrī Nārada."

Chapter Five

Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva

TEXT 1

sūta uvāca

atha taṁ sukham āsīna

upāsīnaṁ bṛhac-chravāḥ

devarṣiḥ prāha viprarṣiṁ

vīṇā-pāṇiḥ smayann iva

SYNONYMS

sūtaḥ-Sūta; uvāca-said; atha-therefore; tam-him; sukham āsīnaḥ-comfortably seated; upāsīnam-unto one sitting nearby; bṛhat-śravāḥ-greatly respected; devarṣiḥ-the great ṛṣi among the gods; prāha-said; viprarṣim-unto the ṛṣi among the brāhmaṇas; vīṇā-pāṇiḥ-one who carries a vīṇā in his hand; smayan iva-apparently smiling.

Sūta Gosvāmī said: Thus the sage amongst the gods [Nārada], comfortably seated and apparently smiling, addressed the ṛṣi amongst the brāhmaṇas [Vedavyāsa].

Nārada was smiling because he well knew the great sage Vedavyāsa and the cause of his disappointment. As he will explain gradually, Vyāsadeva's disappointment was due to insufficiency in presenting the science of devotional service. Nārada knew the defect, and it was confirmed by the position of Vyāsa.

TEXT 2

nārada uvāca

pārāśarya mahā-bhāga

bhavataḥ kaccid ātmanā

parituṣyati śārīra

ātmā mānasa eva vā

SYNONYMS

nāradaḥ-Nārada; uvāca-said; pārāśarya-O son of Parāśara; mahā-bhāga-the greatly fortunate; bhavataḥ-your; kaccit-if it is; ātmanā-by the self-realization of; parituṣyati-does it satisfy; śārīraḥ-identifying the body; ātmā-self; mānasaḥ-identifying the mind; eva-certainly; vā-and.

Addressing Vyāsadeva, the son of Parāśara, Nārada inquired: Are you satisfied by identifying with the body or the mind as objects of self-realization?

This was a hint by Nārada to Vyāsadeva regarding the cause of his despondency. Vyāsadeva, as the descendant of Parāśara, a greatly powerful sage, had the privilege of having a great parentage which should not have given Vyāsadeva cause for despondency. Being a great son of a great father, he should not have identified the self with the body or the mind. Ordinary men with a poor fund of knowledge can identify the body as self or the mind as self, but Vyāsadeva should not have done so. One cannot be cheerful by nature unless one is factually seated in self-realization, which is transcendental to the material body and mind.

TEXT 3

jijñāsitaṁ susampannam

api te mahad-adbhutam

kṛtavān bhārataṁ yas tvaṁ

sarvārtha-paribṛṁhitam

SYNONYMS

jijñāsitam-fully inquired; susampannam-well versed; api-in spite of; te-your; mahat-adbhutam-great and wonderful; kṛtavān-prepared; bhāratam-the Mahābhārata; yaḥ tvam-what you have done; sarva-artha-including all sequences; paribṛṁhitam-elaborately explained.

Your inquiries were full and your studies were also well fulfilled, and there is no doubt that you have prepared a great and wonderful work, the Mahābhārata, which is full of all kinds of Vedic sequences elaborately explained.

The despondency of Vyāsadeva was certainly not due to his lack of sufficient knowledge because as a student he had fully inquired about the Vedic literatures, as a result of which the Mahābhārata is compiled with full explanation of the Vedas.

TEXT 4

jijñāsitam adhītaṁ ca

brahma yat tat sanātanam

tathāpi śocasy ātmānam

akṛtārtha iva prabho

SYNONYMS

jijñāsitam-deliberated fully well; adhītam-the knowledge obtained; ca-and; brahma-the Absolute; yat-what; tat-that; sanātanam-eternal; tathāpi-in spite of that; śocasi-lamenting; ātmānam-unto the self; akṛta-arthaḥ-undone; iva-like; prabho-my dear sir.

You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu?

The Vedānta-sūtra, or Brahma-sūtra, compiled by Śrī Vyāsadeva is the full deliberation of the impersonal absolute feature, and it is accepted as the most exalted philosophical exposition in the world. It covers the subject of eternity, and the methods are scholarly. So there cannot be any doubt about the transcendental scholarship of Vyāsadeva. So why should he lament?

TEXT 5

vyāsa uvāca

asty eva me sarvam idaṁ tvayoktaṁ

tathāpi nātmā parituṣyate me

tan-mūlam avyaktam agādha-bodhaṁ

pṛcchāmahe tvātma-bhavātma-bhūtam

SYNONYMS

vyāsaḥ-Vyāsa; uvāca-said; asti-there is; eva-certainly; me-mine; sarvam-all; idam-this; tvayā-by you; uktam-uttered; tathāpi-and yet; na-not; ātmā-self; parituṣyate-does pacify; me-unto me; tat-of which; mūlam-root; avyaktam-undetected; agādha-bodham-the man of unlimited knowledge; pṛcchāmahe-do inquire; tvā-unto you; ātma-bhava-self-born; ātma-bhūtam-offspring.

Śrī Vyāsadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one [Brahmā] who is self-born [without mundane father and mother].

In the material world everyone is engrossed with the idea of identifying the body or the mind with the self. As such, all knowledge disseminated in the material world is related either with the body or with the mind, and that is the root cause of all despondencies. This is not always detected, even though one may be the greatest erudite scholar in materialistic knowledge. It is good, therefore, to approach a personality like Nārada to solve the root cause of all despondencies. Why Nārada should be approached is explained below.

TEXT 6

sa vai bhavān veda samasta-guhyam

upāsito yat puruṣaḥ purāṇaḥ

parāvareśo manasaiva viśvaṁ

sṛjaty avaty atti guṇair asaṅgaḥ

SYNONYMS

saḥ-thus; vai-certainly; bhavān-yourself; veda-know; samasta-all-inclusive; guhyam-confidential; upāsitaḥ-devotee of; yat-because; puruṣaḥ-the Personality of Godhead; purāṇaḥ-the oldest; parāvareśaḥ-the controller of the material and spiritual worlds; manasā-mind; eva-only; viśvam-the universe; sṛjati-creates; avati atti-annihilates; guṇaiḥ-by the qualitative matter; asaṅgaḥ-unattached.

My lord! Everything that is mysterious is known to you because you worship the creator and destroyer of the material world and the maintainer of the spiritual world, the original Personality of Godhead, who is transcendental to the three modes of material nature.

A person who is cent percent engaged in the service of the Lord is the emblem of all knowledge. Such a devotee of the Lord in full perfection of devotional service is also perfect by the qualification of the Personality of Godhead. As such, the eightfold perfections of mystic power (aṣṭa-siddhi) constitute very little of his godly opulence. A devotee like Nārada can act wonderfully by his spiritual perfection, which every individual is trying to attain. Śrīla Nārada is a cent percent perfect living being, although not equal to the Personality of Godhead.

TEXT 7

tvaṁ paryaṭann arka iva tri-lokīm

antaś-caro vāyur ivātma-sākṣī

parāvare brahmaṇi dharmato vrataiḥ

snātasya me nyūnam alaṁ vicakṣva

SYNONYMS

tvam-Your Goodness; paryaṭan-traveling; arkaḥ-the sun; iva-like; tri-lokīm-the three worlds; antaḥ-caraḥ-can penetrate into everyone's heart; vāyuḥ iva-as good as the all-pervading air; ātma-self-realized; sākṣī-witness; parāvare-in the matter of cause and effect; brahmaṇi-in the Absolute; dharmataḥ-under disciplinary regulations; vrataiḥ-in vow; snātasya-having been absorbed in; me-mine; nyūnam-deficiency; alam-clearly; vicakṣva-search out.

Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air you can penetrate the internal region of everyone. As such, you are as good as the all-pervasive Supersoul. Please, therefore, find out the deficiency in me, despite my being absorbed in transcendence under disciplinary regulations and vows.

Transcendental realization, pious activities, worshiping the Deities, charity, mercifulness, nonviolence and studying the scriptures under strict disciplinary regulations are always helpful.

TEXT 8

śrī-nārada uvāca

bhavatānudita-prāyaṁ

yaśo bhagavato 'malam

yenaivāsau na tuṣyeta

manye tad darśanaṁ khilam

SYNONYMS

śrī-nāradaḥ-Śrī Nārada; uvāca-said; bhavatā-by you; anudita-prāyam-almost not praised; yaśaḥ-glories; bhagavataḥ-of the Personality of Godhead; amalam-spotless; yena-by which; eva-certainly; asau-He (the Personality of Godhead); na-does not; tuṣyeta-be pleased; manye-I think; tat-that; darśanam-philosophy; khilam-inferior.

Śrī Nārada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless.

The eternal relation of an individual soul with the Supreme Soul Personality of Godhead is constitutionally one of being the eternal servitor of the eternal master. The Lord has expanded Himself as living beings in order to accept loving service from them, and this alone can satisfy both the Lord and the living beings. Such a scholar as Vyāsadeva has completed many expansions of the Vedic literatures, ending with the Vedānta philosophy, but none of them have been written directly glorifying the Personality of Godhead. Dry philosophical speculations even on the transcendental subject of the Absolute have very little attraction without directly dealing with the glorification of the Lord. The Personality of Godhead is the last word in transcendental realization. The Absolute realized as impersonal Brahman or localized Supersoul, Paramātmā, is less productive of transcendental bliss than the supreme personal realization of His glories.

The compiler of the Vedānta-darśana is Vyāsadeva himself. Yet he is troubled, although he is the author. So what sort of transcendental bliss can be derived by the readers and listeners of Vedānta which is not explained directly by Vyāsadeva, the author? Herein arises the necessity of explaining Vedānta-sūtra in the form of Śrīmad-Bhāgavatam by the self-same author.

TEXT 9

yathā dharmādayaś cārthā

muni-varyānukīrtitāḥ

na tathā vāsudevasya

mahimā hy anuvarṇitaḥ

SYNONYMS

yathā-as much as; dharma-ādayaḥ-all four principles of religious behavior; ca-and; arthāḥ-purposes; muni-varya-by yourself, the great sage; anukīrtitāḥ-repeatedly described; na-not; tathā-in that way; vāsudevasya-of the Personality of Godhead Śrī Kṛṣṇa; mahimā-glories; hi-certainly; anuvarṇitaḥ-so constantly described.

Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vāsudeva.

The prompt diagnosis of Śrī Nārada is at once declared. The root cause of the despondency of Vyāsadeva was his deliberate avoidance of glorifying the Lord in his various editions of the Purāṇas. He has certainly, as a matter of course, given descriptions of the glories of the Lord (Śrī Kṛṣṇa) but not as many as given to religiosity, economic development, sense gratification and salvation. These four items are by far inferior to engagement in the devotional service of the Lord. Śrī Vyāsadeva, as the authorized scholar, knew very well this difference. And still instead of giving more importance to the better type of engagement, namely, devotional service to the Lord, he had more or less improperly used his valuable time, and thus he was despondent. From this it is clearly indicated that no one can be pleased substantially without being engaged in the devotional service of the Lord. In the Bhagavad-gītā this fact is clearly mentioned.

After liberation, which is the last item in the line of performing religiosity, etc., one is engaged in pure devotional service. This is called the stage of self-realization, or the brahma-bhūta stage [SB 4.30.20]. After attainment of this brahma-bhūta stage, one is satisfied. But satisfaction is the beginning of transcendental bliss. One should progress by attaining neutrality and equality in the relative world. And passing this stage of equanimity, one is fixed in the transcendental loving service of the Lord. This is the instruction of the Personality of Godhead in the Bhagavad-gītā. The conclusion is that in order to maintain the status quo of the brahma-bhūta stage, as also to increase the degree of transcendental realization, Nārada recommended to Vyāsadeva that he (Vyāsadeva) should now eagerly and repeatedly describe the path of devotional service. This would cure him from gross despondency.

TEXT 10

na yad vacaś citra-padaṁ harer yaśo

jagat-pavitraṁ pragṛṇīta karhicit

tad vāyasaṁ tīrtham uśanti mānasā

na yatra haṁsā niramanty uśikkṣayāḥ

SYNONYMS

na-not; yat-that; vacaḥ-vocabulary; citra-padam-decorative; hareḥ-of the Lord; yaśaḥ-glories; jagat-universe; pavitram-sanctified; pragṛṇīta-described; karhicit-hardly; tat-that; vāyasam-crows; tīrtham-place of pilgrimage; uśanti-think; mānasāḥ-saintly persons; na-not; yatra-where; haṁsāḥ-all-perfect beings; niramanti-take pleasure; uśikkṣayāḥ-those who reside in the transcendental abode.

Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.

Crows and swans are not birds of the same feather because of their different mental attitudes. The fruitive workers or passionate men are compared to the crows, whereas the all-perfect saintly persons are compared to the swans. The crows take pleasure in a place where garbage is thrown out, just as the passionate fruitive workers take pleasure in wine and woman and places for gross sense pleasure. The swans do not take pleasure in the places where crows are assembled for conferences and meetings. They are instead seen in the atmosphere of natural scenic beauty where there are transparent reservoirs of water nicely decorated with stems of lotus flowers in variegated colors of natural beauty. That is the difference between the two classes of birds.

Nature has influenced different species of life with different mentalities, and it is not possible to bring them up into the same rank and file.

Similarly, there are different kinds of literature for different types of men of different mentality. Mostly the market literatures which attract men of the crow's categories are literatures containing refused remnants of sensuous topics. They are generally known as mundane talks in relation with the gross body and subtle mind. They are full of subject matter described in decorative language full of mundane similes and metaphorical arrangements. Yet with all that, they do not glorify the Lord. Such poetry and prose, on any subject matter, is considered decoration of a dead body. Spiritually advanced men who are compared to the swans do not take pleasure in such dead literatures, which are sources of pleasure for men who are spiritually dead. These literatures in the modes of passion and ignorance are distributed under different labels, but they can hardly help the spiritual urge of the human being, and thus the swanlike spiritually advanced men have nothing to do with them. Such spiritually advanced men are called also mānasa because they always keep up the standard of transcendental voluntary service to the Lord on the spiritual plane. This completely forbids fruitive activities for gross bodily sense satisfaction or subtle speculation of the material egoistic mind.

Social literary men, scientists, mundane poets, theoretical philosophers and politicians who are completely absorbed in the material advancement of sense pleasure are all dolls of the material energy. They take pleasure in a place where rejected subject matters are thrown. According to Svāmī Śrīdhara, this is the pleasure of the prostitute-hunters.

But literatures which describe the glories of the Lord are enjoyed by the paramahaṁsas who have grasped the essence of human activities.

TEXT 11

tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo 'ṅkitāni yat

śṛṇvanti gāyanti gṛṇanti sādhavaḥ

SYNONYMS

tat-that; vāk-vocabulary; visargaḥ-creation; janatā-the people in general; agha-sins; viplavaḥ-revolutionary; yasmin-in which; prati-ślokam-each and every stanza; abaddhavati-irregularly composed; api-in spite of; nāmāni-transcendental names, etc.; anantasya-of the unlimited Lord; yaśaḥ-glories; aṅkitāni-depicted; yat-what; śṛṇvanti-do hear; gāyanti-do sing; gṛṇanti-do accept; sādhavaḥ-the purified men who are honest.

On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.

It is a qualification of the great thinkers to pick up the best even from the worst. It is said that the intelligent man should pick up nectar from a stock of poison, should accept gold even from a filthy place, should accept a good and qualified wife even from an obscure family and should accept a good lesson even from a man or from a teacher who comes from the untouchables. These are some of the ethical instructions for everyone in every place without exception. But a saint is far above the level of an ordinary man. He is always absorbed in glorifying the Supreme Lord because by broadcasting the holy name and fame of the Supreme Lord, the polluted atmosphere of the world will change, and as a result of propagating the transcendental literatures like Śrīmad-Bhāgavatam, people will become sane in their transactions. While preparing this commentation on this particular stanza of Śrīmad-Bhāgavatam we have a crisis before us. Our neighboring friend China has attacked the border of India with a militaristic spirit. We have practically no business in the political field, yet we see that previously there were both China and India, and they both lived peacefully for centuries without ill feeling. The reason is that they lived those days in an atmosphere of God consciousness, and every country, over the surface of the world, was God-fearing, pure-hearted and simple, and there was no question of political diplomacy. There is no cause of quarrel between the two countries China and India over land which is not very suitable for habitation, and certainly there is no cause for fighting on this issue. But due to the age of quarrel, Kali, which we have discussed, there is always a chance of quarrel on slight provocation. This is due not to the issue in question, but to the polluted atmosphere of this age: systematically there is propaganda by a section of people to stop glorification of the name and fame of the Supreme Lord. Therefore, there is a great need for disseminating the message of Śrīmad-Bhāgavatam all over the world. It is the duty of every responsible Indian to broadcast the transcendental message of Śrīmad-Bhāgavatam throughout the world to do all the supermost good as well as to bring about the desired peace in the world. Because India has failed in her duty by neglecting this responsible work, there is so much quarrel and trouble all over the world. We are confident that if the transcendental message of Śrīmad-Bhāgavatam is received only by the leading men of the world, certainly there will be a change of heart, and naturally the people in general will follow them. The mass of people in general are tools in the hands of the modern politicians and leaders of the people. If there is a change of heart of the leaders only, certainly there will be a radical change in the atmosphere of the world. We know that our honest attempt to present this great literature conveying transcendental messages for reviving the God consciousness of the people in general and respiritualizing the world atmosphere is fraught with many difficulties. Our presenting this matter in adequate language, especially a foreign language, will certainly fail, and there will be so many literary discrepancies despite our honest attempt to present it in the proper way. But we are sure that with all our faults in this connection the seriousness of the subject matter will be taken into consideration, and the leaders of society will still accept this due to its being an honest attempt to glorify the Almighty God. When there is fire in a house, the inmates of the house go out to get help from the neighbors who may be foreigners, and yet without knowing the language the victims of the fire express themselves, and the neighbors understand the need, even though not expressed in the same language. The same spirit of cooperation is needed to broadcast this transcendental message of the Śrīmad-Bhāgavatam throughout the polluted atmosphere of the world. After all, it is a technical science of spiritual values, and thus we are concerned with the techniques and not with the language. If the techniques of this great literature are understood by the people of the world, there will be success.

When there are too many materialistic activities by the people in general all over the world, there is no wonder that a person or a nation attacks another person or nation on slight provocation. That is the rule of this age of Kali or quarrel. The atmosphere is already polluted with corruption of all description, and everyone knows it well. There are so many unwanted literatures full of materialistic ideas of sense gratification. In many countries there are bodies appointed by the state to detect and censor obscene literature. This means that neither the government nor the responsible leaders of the public want such literature, yet it is in the marketplace because the people want it for sense gratification. The people in general want to read (that is a natural instinct), but because their minds are polluted they want such literatures. Under the circumstances, transcendental literature like Śrīmad-Bhāgavatam will not only diminish the activities of the corrupt mind of the people in general, but also it will supply food for their hankering after reading some interesting literature. In the beginning they may not like it because one suffering from jaundice is reluctant to take sugar candy, but we should know that sugar candy is the only remedy for jaundice. Similarly, let there be systematic propaganda for popularizing reading of the Bhagavad-gītā and the Śrīmad-Bhāgavatam, which will act like sugar candy for the jaundicelike condition of sense gratification. When men have a taste for this literature, the other literatures, which are catering poison to society, will then automatically cease.

We are sure, therefore, that everyone in human society will welcome Śrīmad-Bhāgavatam, even though it is now presented with so many faults, for it is recommended by Śrī Nārada, who has very kindly appeared in this chapter.

TEXT 12

naiṣkarmyam apy acyuta-bhāva-varjitaṁ

na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvare

na cārpitaṁ karma yad apy akāraṇam

SYNONYMS

naiṣkarmyam-self-realization, being freed from the reactions of fruitive work; api-in spite of; acyuta-the infallible Lord; bhāva-conception; varjitam-devoid of; na-does not; śobhate-look well; jñānam-transcendental knowledge; alam-by and by; nirañjanam-free from designations; kutaḥ-where is; punaḥ-again; śaśvat-always; abhadram-uncongenial; īśvare-unto the Lord; na-not; ca-and; arpitam-offered; karma-fruitive work; yat api-what is; akāraṇam-not fruitive.

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?

As referred to above, not only ordinary literatures devoid of the transcendental glorification of the Lord are condemned, but also Vedic literatures and speculation on the subject of impersonal Brahman when they are devoid of devotional service. When speculation on the impersonal Brahman is condemned on the above ground, then what to speak of ordinary fruitive work, which is not meant to fulfill the aim of devotional service. Such speculative knowledge and fruitive work cannot lead one to the goal of perfection. Fruitive work, in which almost all people in general are engaged, is always painful either in the beginning or at the end. It can be fruitful only when made subservient to the devotional service of the Lord. In the Bhagavad-gītā also it is confirmed that the result of such fruitive work may be offered for the service of the Lord, otherwise it leads to material bondage. The bona fide enjoyer of the fruitive work is the Personality of Godhead, and thus when it is engaged for the sense gratification of the living beings, it becomes an acute source of trouble.

TEXT 13

atho mahā-bhāga bhavān amogha-dṛk

śuci-śravāḥ satya-rato dhṛta-vrataḥ

urukramasyākhila-bandha-muktaye

samādhinānusmara tad-viceṣṭitam

SYNONYMS

atho-therefore; mahā-bhāga-highly fortunate; bhavān-yourself; amogha-dṛk-the perfect seer; śuci-spotless; śravāḥ-famous; satya-rataḥ-having taken the vow of truthfulness; dhṛta-vrataḥ-fixed in spiritual qualities; urukramasya-of the one who performs supernatural activities (God); akhila-universal; bandha-bondage; muktaye-for liberation from; samādhinā-by trance; anusmara-think repeatedly and then describe them; tat-viceṣṭitam-various pastimes of the Lord.

O Vyāsadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage.

People in general have a taste for literatures by instinct. They want to hear and read from the authorities something about the unknown, but their taste is exploited by unfortunate literatures which are full of subject matter for satisfaction of the material senses. Such literatures contain different kinds of mundane poems and philosophical speculations, more or less under the influence of māyā, ending in sense gratification. These literatures, although worthless in the true sense of the term, are variously decorated to attract the attention of the less intelligent men. Thus the attracted living entities are more and more entangled in material bondage without hope of liberation for thousands and thousands of generations. Śrī Nārada Ṛṣi, being the best amongst the Vaiṣṇavas, is compassionate toward such unfortunate victims of worthless literatures, and thus he advises Śrī Vyāsadeva to compose transcendental literature which is not only attractive but can also actually bring liberation from all kinds of bondage. Śrīla Vyāsadeva or his representatives are qualified because they are rightly trained to see things in true perspective. Śrīla Vyāsadeva and his representatives are pure in thought due to their spiritual enlightenment, fixed in their vows due to their devotional service, and determined to deliver the fallen souls rotting in material activities. The fallen souls are very eager to receive novel informations every day, and the transcendentalists like Vyāsadeva or Nārada can supply such eager people in general with unlimited news from the spiritual world. In the Bhagavad-gītā it is said that the material world is only a part of the whole creation and that this earth is only a fragment of the whole material world.

There are thousands and thousands of literary men all over the world, and they have created many, many thousands of literary works for the information of the people in general for thousands and thousands of years. Unfortunately none of them have brought peace and tranquillity on the earth. This is due to a spiritual vacuum in those literatures; therefore the Vedic literatures, especially the Bhagavad-gītā and the Śrīmad-Bhāgavatam, are specifically recommended to suffering humanity to bring about the desired effect of liberation from the pangs of material civilization, which is eating the vital part of human energy. The Bhagavad-gītā is the spoken message of the Lord Himself recorded by Vyāsadeva, and the Śrīmad-Bhāgavatam is the transcendental narration of the activities of the same Lord Kṛṣṇa, which alone can satisfy the hankering desires of the living being for eternal peace and liberation from miseries. Śrīmad-Bhāgavatam, therefore, is meant for all the living beings all over the universe for total liberation from all kinds of material bondage. Such transcendental narrations of the pastimes of the Lord can be described only by liberated souls like Vyāsadeva and his bona fide representatives who are completely merged in the transcendental loving service of the Lord. Only to such devotees do the pastimes of the Lord and their transcendental nature become automatically manifest by dint of devotional service. No one else can either know or describe the acts of the Lord, even if they speculate on the subject for many, many years. The descriptions of the Bhāgavatam are so precise and accurate that whatever has been predicted in this great literature about five thousand years ago is now exactly happening. Therefore, the vision of the author comprehends past, present and future. Such liberated persons as Vyāsadeva are perfect not only by the power of vision and wisdom, but also in aural reception, in thinking, feeling and all other sense activities. A liberated person possesses perfect senses, and with perfect senses only can one serve the sense-proprietor, Hṛṣīkeśa, Śrī Kṛṣṇa the Personality of Godhead. Śrīmad-Bhāgavatam, therefore, is the perfect description of the all-perfect Personality of Godhead by the all-perfect personality Śrīla Vyāsadeva, the compiler of the Vedas.

TEXT 14

tato 'nyathā kiñcana yad vivakṣataḥ

pṛthag dṛśas tat-kṛta-rūpa-nāmabhiḥ

na karhicit kvāpi ca duḥsthitā matir

labheta vātāhata-naur ivāspadam

SYNONYMS

tataḥ-from that; anyathā-apart; kiñcana-something; yat-whatsoever; vivakṣataḥ-desiring to describe; pṛthak-separately; dṛśaḥ-vision; tat-kṛta-reactionary to that; rūpa-form; nāmabhiḥ-by names; na karhicit-never; kvāpi-any; ca-and; duḥsthitā matiḥ-oscillating mind; labheta-gains; vāta-āhata-troubled by the wind; nauḥ-boat; iva-like; āspadam-place.

Whatever you desire to describe that is separate in vision from the Lord simply reacts, with different forms, names and results, to agitate the mind as the wind agitates a boat which has no resting place.

Śrī Vyāsadeva is the editor of all descriptions of the Vedic literatures, and thus he has described transcendental realization in different ways, namely by fruitive activities, speculative knowledge, mystic power and devotional service. Besides that, in his various Purāṇas he has recommended the worship of so many demigods in different forms and names. The result is that people in general are puzzled how to fix their minds in the service of the Lord; they are always disturbed about finding the real path of self-realization. Śrīla Nāradadeva is stressing this particular defect in the Vedic literatures compiled by Vyāsadeva, and thus he is trying to emphasize describing everything in relation with the Supreme Lord, and no one else. In fact, there is nothing existent except the Lord. The Lord is manifested in different expansions. He is the root of the complete tree. He is the stomach of the complete body. pouring water on the root is the right process to water the tree, as much as feeding the stomach supplies energy to all parts of the body. Therefore, Śrīla Vyāsadeva should not have compiled any Purāṇas other than the Bhāgavata Purāṇa because a slight deviation from that may create havoc for self-realization. If a slight deviation can create such havoc, then what to speak of deliberate expansion of the ideas separate from the Absolute Truth Personality of Godhead. The most defective part of worshiping demigods is that it creates a definite conception of pantheism, ending disastrously in many religious sects detrimental to the progress of the principles of the Bhāgavatam, which alone can give the accurate direction for self-realization in eternal relation with the Personality of Godhead by devotional service in transcendental love. The example of the boat disturbed by whirling wind is suitable in this respect. The diverted mind of the pantheist can never reach the perfection of self-realization, due to the disturbed condition of the selection of object.

TEXT 15

jugupsitaṁ dharma-kṛte 'nuśāsataḥ

svabhāva-raktasya mahān vyatikramaḥ

yad-vākyato dharma itītaraḥ sthito

na manyate tasya nivāraṇaṁ janaḥ

SYNONYMS

jugupsitam-verily condemned; dharma-kṛte-for the matter of religion; anuśāsataḥ-instruction; svabhāva-raktasya-naturally inclined; mahān-great; vyatikramaḥ-unreasonable; yat-vākyataḥ-under whose instruction; dharmaḥ-religion; iti-it is thus; itaraḥ-the people in general; sthitaḥ-fixed; na-do not; manyate-think; tasya-of that; nivāraṇam-prohibition; janaḥ-they.

The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions.

Śrīla Vyāsadeva's compilation of different Vedic literatures on the basis of regulated performances of fruitive activities as depicted in the Mahābhārata and other literature is condemned herewith by Śrīla Nārada. The human beings, by long material association, life after life, have a natural inclination, by practice, to endeavor to lord it over material energy. They have no sense of the responsibility of human life. This human form of life is a chance to get out of the clutches of illusory matter. The Vedas are meant for going back to Godhead, going back home. To revolve in the cycle of transmigration in a series of lives numbering 8,400,000 is an imprisoned life for the condemned conditioned souls. The human form of life is a chance to get out of this imprisoned life, and as such the only occupation of the human being is to reestablish his lost relationship with God. Under the circumstances, one should never be encouraged in making a plan for sense enjoyment in the name of religious functions. Such diversion of the human energy results in a misguided civilization. Śrīla Vyāsadeva is the authority in Vedic explanations in the Mahābhārata, etc., and his encouragement in sense enjoyment in some form or other is a great barrier for spiritual advancement because the people in general will not agree to renounce material activities which held them in material bondage. At a certain stage of human civilization when such material activities in the name of religion (as sacrificing animals in the name of yajña) were too much rampant, the Lord incarnated Himself as Buddha and decried the authority of the Vedas in order to stop animal sacrifice in the name of religion. This was foreseen by Nārada, and therefore he condemned such literatures. The flesh-eaters still continue to perform animal sacrifice before some demigod or goddess in the name of religion because in some of the Vedic literatures such regulated sacrifices are recommended. They are so recommended to discourage flesh-eating, but gradually the purpose of such religious activities is forgotten, and the slaughterhouse becomes prominent. This is because foolish materialistic men do not care to listen to others who are actually in a position to explain the Vedic rites.

In the Vedas it is distinctly said that the perfection of life is never to be attained either by voluminous work, or by accumulation of wealth or even by increasing the population. But it is so attained only by renunciation. The materialistic men do not care to listen to such injunctions. According to them, the so-called renounced order of life is meant for those who are unable to earn their livelihood because of some corporeal defects, or for persons who have failed to achieve prosperity in family life.

In histories like the Mahābhārata, of course, there are topics on transcendental subjects along with material topics. The Bhagavad-gītā is there in the Mahābhārata. The whole idea of the Mahābhārata culminates in the ultimate instructions of the Bhagavad-gītā, that one should relinquish all other engagements and should engage oneself solely and fully in surrendering unto the lotus feet of Lord Śrī Kṛṣṇa. But men with materialistic tendencies are more attracted to the politics, economics and philanthropic activities mentioned in the Mahābhārata than to the principal topic, namely the Bhagavad-gītā. This compromising spirit of Vyāsadeva is directly condemned by Nārada, who advises him to directly proclaim that the prime necessity of human life is to realize one's eternal relation with the Lord and thus surrender unto Him without delay.

A patient suffering from a particular type of malady is almost always inclined to accept eatables which are forbidden for him. The expert physician does not make any compromise with the patient by allowing him to take partially what he should not at all take. In the Bhagavad-gītā it is also said that a man attached to fruitive work should not be discouraged from his occupation, for gradually he may be elevated to the position of self-realization. This is sometimes applicable for those who are only dry empiric philosophers without spiritual realization. But those who are in the devotional line need not be always so advised.

TEXT 16

vicakṣaṇo 'syārhati vedituṁ vibhor

ananta-pārasya nivṛttitaḥ sukham

pravartamānasya guṇair anātmanas

tato bhavān darśaya ceṣṭitaṁ vibhoḥ

SYNONYMS

vicakṣaṇaḥ-very expert; asya-of him; arhati-deserves; veditum-to understand; vibhoḥ-of the Lord; ananta-pārasya-of the unlimited; nivṛttitaḥ-retired from; sukham-material happiness; pravartamānasya-those who are attached to; guṇaiḥ-by the material qualities; anātmanaḥ-devoid of knowledge in spiritual value; tataḥ-therefore; bhavān-Your Goodness; darśaya-show the ways; ceṣṭitam-activities; vibhoḥ-of the Lord.

The Supreme Lord is unlimited. Only a very expert personality, retired from the activities of material happiness, deserves to understand this knowledge of spiritual values. Therefore those who are not so well situated, due to material attachment, should be shown the ways of transcendental realization, by Your Goodness, through descriptions of the transcendental activities of the Supreme Lord.

Theological science is a difficult subject, especially when it deals with the transcendental nature of God. It is not a subject matter to be understood by persons who are too much attached to material activities. Only the very expert, who have almost retired from materialistic activities by culture of spiritual knowledge, can be admitted to the study of this great science. In the Bhagavad-gītā it is clearly stated that out of many hundreds and thousands of men only one person deserves to enter into transcendental realization. And out of many thousands of such transcendentally realized persons, only a few can understand the theological science specifically dealing with God as a person. Śrī Vyāsadeva is therefore advised by Nārada to describe the science of God directly by relating His transcendental activities. Vyāsadeva is himself a personality expert in this science, and he is unattached to material enjoyment. Therefore he is the right person to describe it, and Śukadeva Gosvāmī, the son of Vyāsadeva, is the right person to receive it.

Śrīmad-Bhāgavatam is the topmost theological science, and therefore it can react on the laymen as medicinal doses. Because it contains the transcendental activities of the Lord, there is no difference between the Lord and the literature. The literature is the factual literary incarnation of the Lord. So the laymen can hear the narration of the activities of the Lord. Thereby they are able to associate with the Lord and thus gradually become purified from material diseases. The expert devotees also can discover novel ways and means to convert the nondevotees in terms of particular time and circumstance. Devotional service is dynamic activity, and the expert devotees can find out competent means to inject it into the dull brains of the materialistic population. Such transcendental activities of the devotees for the service of the Lord can bring a new order of life to the foolish society of materialistic men. Lord Śrī Caitanya Mahāprabhu and His subsequent followers exhibited expert dexterity in this connection. By following the same method, one can bring the materialistic men of this age of quarrel into order for peaceful life and transcendental realization.

TEXT 17

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer

bhajann apakvo 'tha patet tato yadi

yatra kva vābhadram abhūd amuṣya kiṁ

ko vārtha āpto 'bhajatāṁ sva-dharmataḥ

SYNONYMS

tyaktvā-having forsaken; sva-dharmam-one's own occupational engagement; caraṇa-ambujam-the lotus feet; hareḥ-of Hari (the Lord); bhajan-in the course of devotional service; apakvaḥ-immature; atha-for the matter of; patet-falls down; tataḥ-from that place; yadi-if; yatra-whereupon; kva-what sort of; vā-or (used sarcastically); abhadram-unfavorable; abhūt-shall happen; amuṣya-of him; kim-nothing; kaḥ vā arthaḥ-what interest; āptaḥ-obtained; abhajatām-of the nondevotee; sva-dharmataḥ-being engaged in occupational service.

One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational duties, does not gain anything.

As far as the duties of mankind are concerned, there are innumerable duties. Every man is duty-bound not only to his parents, family members, society, country, humanity, other living beings, the demigods, etc., but also to the great philosophers, poets, scientists, etc. It is enjoined in the scriptures that one can relinquish all such duties and surrender unto the service of the Lord. So if one does so and becomes successful in the discharge of his devotional service unto the Lord, it is well and good. But it so happens sometimes that one surrenders himself unto the service of the Lord by some temporary sentiment, and in the long run, due to so many other reasons, he falls down from the path of service by undesirable association. There are so many instances of this in the histories. Bharata Mahārāja was obliged to take his birth as a stag due to his intimate attachment to a stag. He thought of this stag when he died. As such, in the next birth he became a stag, although he did not forget the incident of his previous birth. Similarly, Citraketu also fell down due to his offenses at the feet of Śiva. But in spite of all this, the stress is given here to surrendering unto the lotus feet of the Lord, even if there is a chance of falling down, because even though one falls down from the prescribed duties of devotional service, he will never forget the lotus feet of the Lord. Once engaged in the devotional service of the Lord, one will continue the service in all circumstances. In the Bhagavad-gītā it is said that even a small quantity of devotional service can save one from the most dangerous position. There are many instances of such examples in history. Ajāmila is one of them. Ajāmila in his early life was a devotee, but in his youth he fell down. Still he was saved by the Lord at the end.

TEXT 18

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

SYNONYMS

tasya-for that purpose; eva-only; hetoḥ-reason; prayateta-should endeavor; kovidaḥ-one who is philosophically inclined; na-not; labhyate-is not obtained; yat-what; bhramatām-wandering; upari adhaḥ-from top to bottom; tat-that; labhyate-can be obtained; duḥkhavat-like the miseries; anyataḥ-as a result of previous work; sukham-sense enjoyment; kālena-in course of time; sarvatra-everywhere; gabhīra-subtle; raṁhasā-progress.

Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]. As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them.

Every man everywhere is trying to obtain the greatest amount of sense enjoyment by various endeavors. Some men are busy engaged in trade, industry, economic development, political supremacy, etc., and some of them are engaged in fruitive work to become happy in the next life by attaining higher planets. It is said that on the moon the inhabitants are fit for greater sense enjoyment by drinking soma-rasa, and the Pitṛloka is obtained by good charitable work. So there are various programs for sense enjoyment, either during this life or in the life after death. Some are trying to reach the moon or other planets by some mechanical arrangement, for they are very anxious to get into such planets without doing good work. But it is not to happen. By the law of the Supreme, different places are meant for different grades of living beings according to the work they have performed. By good work only, as prescribed in the scriptures, can one obtain birth in a good family, opulence, good education and good bodily features. We see also that even in this life one obtains a good education or money by good work. Similarly, in our next birth we get such desirable positions only by good work. Otherwise, it would not so happen that two persons born in the same place at the same time are seen differently placed according to previous work. But all such material positions are impermanent. The positions in the topmost Brahmaloka and in the lowest Pātāla are also changeable according to our own work. The philosophically inclined person must not be tempted by such changeable positions. He should try to get into the permanent life of bliss and knowledge where he will not be forced to come back again to the miserable material world, either in this or that planet. Miseries and mixed happiness are two features of material life, and they are obtained in Brahmaloka and in other lokas also. They are obtained in the life of the demigods and also in the life of the dogs and hogs. The miseries and mixed happiness of all living beings are only of different degree and quality, but no one is free from the miseries of birth, death, old age and disease. Similarly, everyone has his destined happiness also. No one can get more or less of these things simply by personal endeavors. Even if they are obtained, they can be lost again. One should not, therefore, waste time with these flimsy things; one should only endeavor to go back to Godhead. That should be the mission of everyone's life.

TEXT 19

na vai jano jātu kathañcanāvrajen

mukunda-sevy anyavad aṅga saṁsṛtim

smaran mukundāṅghry-upagūhanaṁ punar

vihātum icchen na rasa-graho janaḥ

SYNONYMS

na-never; vai-certainly; janaḥ-a person; jātu-at any time; kathañcana-somehow or other; āvrajet-does not undergo; mukunda-sevī-the devotee of the Lord; anyavat-like others; aṅga-O my dear; saṁsṛtim-material existence; smaran-remembering; mukunda-aṅghri-the lotus feet of the Lord; upagūhanam-embracing; punaḥ-again; vihātum-willing to give up; icchet-desire; na-never; rasa-grahaḥ-one who has relished the mellow; janaḥ-person.

My dear Vyāsa, even though a devotee of Lord Kṛṣṇa sometimes falls down somehow or other, he certainly does not undergo material existence like others [fruitive workers, etc.] because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ecstasy again and again.

A devotee of the Lord automatically becomes uninterested in the enchantment of material existence because he is rasa-graha, or one who has tasted the sweetness of the lotus feet of Lord Kṛṣṇa. There are certainly many instances where devotees of the Lord have fallen down due to uncongenial association, just like fruitive workers, who are always prone to degradation. But even though he falls down, a devotee is never to be considered the same as a fallen karmī. A karmī suffers the result of his own fruitive reactions, whereas a devotee is reformed by chastisement directed by the Lord Himself. The sufferings of an orphan and the sufferings of a beloved child of a king are not one and the same. An orphan is really poor because he has no one to take care of him, but a beloved son of a rich man, although he appears to be on the same level as the orphan, is always under the vigilance of his capable father. A devotee of the Lord, due to wrong association, sometimes imitates the fruitive workers. The fruitive workers want to lord it over the material world. Similarly, a neophyte devotee foolishly thinks of accumulating some material power in exchange for devotional service. Such foolish devotees are sometimes put into difficulty by the Lord Himself. As a special favor, He may remove all material paraphernalia. By such action, the bewildered devotee is forsaken by all friends and relatives, and so he comes to his senses again by the mercy of the Lord and is set right to execute his devotional service.

In the Bhagavad-gītā it is also said that such fallen devotees are given a chance to take birth in a family of highly qualified brāhmaṇas or in a rich mercantile family. A devotee in such a position is not as fortunate as one who is chastised by the Lord and put into a position seemingly of helplessness. The devotee who becomes helpless by the will of the Lord is more fortunate than those who are born in good families. The fallen devotees born in a good family may forget the lotus feet of the Lord because they are less fortunate, but the devotee who is put into a forlorn condition is more fortunate because he swiftly returns to the lotus feet of the Lord, thinking himself helpless all around.

Pure devotional service is so spiritually relishable that a devotee becomes automatically uninterested in material enjoyment. That is the sign of perfection in progressive devotional service. A pure devotee continuously remembers the lotus feet of Lord Śrī Kṛṣṇa and does not forget Him even for a moment, not even in exchange for all the opulence of the three worlds.

TEXT 20

idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ

tad dhi svayaṁ veda bhavāṁs tathāpi te

prādeśa-mātraṁ bhavataḥ pradarśitam

SYNONYMS

idam-this; hi-all; viśvam-cosmos; bhagavān-the Supreme Lord; iva-almost the same; itaraḥ-different from; yataḥ-from whom; jagat-the worlds; sthāna-exist; nirodha-annihilation; sambhavāḥ-creation; tat hi-all about; svayam-personally; veda-know; bhavān-your good self; tathā api-still; te-unto you; prādeśa-mātram-a synopsis only; bhavataḥ-unto you; pradarśitam-explained.

The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis.

For a pure devotee, the conception of Mukunda, Lord Śrī Kṛṣṇa, is both personal and impersonal. The impersonal cosmic situation is also Mukunda because it is the emanation of the energy of Mukunda. For example, a tree is a complete unit, whereas the leaves and the branches of the tree are emanated parts and parcels of the tree. The leaves and branches of the tree are also the tree, but the tree itself is neither the leaves nor the branches. The Vedic version that the whole cosmic creation is nothing but Brahman means that since everything is emanating from the Supreme Brahman, nothing is apart from Him. Similarly, the part and parcel hands and legs are called the body, but the body as the whole unit is neither the hands nor the legs. The Lord is the transcendental form of eternity, cognition and beauty. And thus the creation of the energy of the Lord appears to be partially eternal, full of knowledge and beautiful also. The captivated conditioned souls under the influence of the external energy, māyā, are therefore entrapped in the network of the material nature. They accept this as all in all, for they have no information of the Lord who is the primeval cause. Nor have they information that the parts and parcels of the body, being detached from the whole body, are no longer the same hand or leg as when attached to the body. Similarly, a godless civilization detached from the transcendental loving service of the Supreme Personality of Godhead is just like a detached hand or leg. Such parts and parcels may appear like hands and legs, but they have no efficiency. The devotee of the Lord, Śrīla Vyāsadeva, knows this very well. He is further advised by Śrīla Nārada to expand the idea so that the entrapped conditioned souls may take lessons from him to understand the Supreme Lord as the primeval cause.

According to the Vedic version, the Lord is naturally fully powerful, and thus His supreme energies are always perfect and identical with Him. Both the spiritual and the material skies and their paraphernalia are emanations of the internal and external energies of the Lord. External energy is comparatively inferior, whereas the internal potency is superior. The superior energy is living force, and therefore she is completely identical, but the external energy, being inert, is partially identical. But both the energies are neither equal to nor greater than the Lord, who is the generator of all energies; such energies are always under His control, exactly as electrical energy, however powerful it may be, is always under the control of the engineer.

The human being and all other living beings are products of His internal energies. Thus the living being is also identical with the Lord. But he is never equal or superior to the Personality of Godhead. The Lord and living beings are all individual persons. With the help of the material energies the living beings are also creating something, but none of their creations are equal or superior to the creations of the Lord. The human being may create a small playful sputnik and may throw it into outer space, but that does not mean that he can create a planet like the earth or moon and float it in the air as the Lord does. Men with a poor fund of knowledge claim to be equal to the Lord. They are never equal to the Lord. This is never to be. The human being, after attaining complete perfection, may achieve a large percentage of the qualities of the Lord (say up to seventy-eight percent), but it is never possible to surpass the Lord or to become equal with Him. In a diseased condition only, the foolish being claims to be one with the Lord and thus becomes misled by the illusory energy. The misguided living beings, therefore, must accept the supremacy of the Lord and agree to render loving service to Him. For this they have been created. Without this, there cannot be any peace or tranquillity in the world. Śrīla Vyāsadeva is advised by Śrīla Nārada to expand this idea in the Bhāgavatam. In the Bhagavad-gītā also the same idea is explained: surrender fully unto the lotus feet of the Lord. That is the only business of the perfect human being.

TEXT 21

tvam ātmanātmānam avehy amogha-dṛk

parasya puṁsaḥ paramātmanaḥ kalām

ajaṁ prajātaṁ jagataḥ śivāya tan

mahānubhāvābhyudayo 'dhigaṇyatām

SYNONYMS

tvam-yourself; ātmanā-by your own self; ātmānam-the Supersoul; avehi-search out; amogha-dṛk-one who has perfect vision; parasya-of the Transcendence; puṁsaḥ-the Personality of Godhead; paramātmanaḥ-of the Supreme Lord; kalām-plenary part; ajam-birthless; prajātam-have taken birth; jagataḥ-of the world; śivāya-for the well-being; tat-that; mahā-anubhāva-of the Supreme Personality of Godhead Śrī Kṛṣṇa; abhyudayaḥ-pastimes; adhigaṇya-tām-describe most vividly.

Your Goodness has perfect vision. You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord. Although you are birthless, you have appeared on this earth for the well-being of all people. Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead Śrī Kṛṣṇa more vividly.

Śrīla Vyāsadeva is the empowered plenary portion incarnation of the Personality of Godhead Śrī Kṛṣṇa. He descended by his causeless mercy to deliver the fallen souls in the material world. The fallen and forgotten souls are detached from the transcendental loving service of the Lord. The living entities are parts and parcels of the Lord, and they are eternally servitors of the Lord. All the Vedic literatures, therefore, are put into systematic order for the benefit of the fallen souls, and it is the duty of the fallen souls to take advantage of such literatures and be freed from the bondage of material existence. Although formally Śrīla Nārada Ṛṣi is his spiritual master, Śrīla Vyāsadeva is not at all dependent on a spiritual master because in essence he is the spiritual master of everyone else. But because he is doing the work of an ācārya, he has taught us by his own conduct that one must have a spiritual master, even though he be God Himself. Lord Śrī Kṛṣṇa, Lord Śrī Rāma and Lord Śrī Caitanya Mahāprabhu, all incarnations of Godhead, accepted formal spiritual masters, although by Their transcendental nature They were cognizant of all knowledge. In order to direct people in general to the lotus feet of Lord Śrī Kṛṣṇa, He Himself in the incarnation of Vyāsadeva is delineating the transcendental pastimes of the Lord.

TEXT 22

idaṁ hi puṁsas tapasaḥ śrutasya vā

sviṣṭasya sūktasya ca buddhi-dattayoḥ

avicyuto 'rthaḥ kavibhir nirūpito

yad-uttamaśloka-guṇānuvarṇanam

SYNONYMS

idam-this; hi-certainly; puṁsaḥ-of everyone; tapasaḥ-by dint of austerities; śrutasya-by dint of study of the Vedas; vā-or; sviṣṭasya-sacrifice; sūktasya-spiritual education; ca-and; buddhi-culture of knowledge; dattayoḥ-charity; avicyutaḥ-infallible; arthaḥ-interest; kavibhiḥ-by the recognized learned person; nirūpitaḥ-concluded; yat-what; uttamaśloka-the Lord, who is described by choice poetry; guṇa-anuvarṇanam-description of the transcendental qualities of.

Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.

Human intellect is developed for advancement of learning in art, science, philosophy, physics, chemistry, psychology, economics, politics, etc. By culture of such knowledge the human society can attain perfection of life. This perfection of life culminates in the realization of the Supreme Being, Viṣṇu. The śruti therefore directs that those who are actually advanced in learning should aspire for the service of Lord Viṣṇu. Unfortunately persons who are enamored by the external beauty of viṣṇu-māyā do not understand that culmination of perfection or self-realization depends on Viṣṇu. Viṣṇu-māyā means sense enjoyment, which is transient and miserable. Those who are entrapped by viṣṇu-māyā utilize advancement of knowledge for sense enjoyment. Śrī Nārada Muni has explained that all paraphernalia of the cosmic universe is but an emanation from the Lord out of His different energies because the Lord has set in motion, by His inconceivable energy, the actions and reactions of the created manifestation. They have come to be out of His energy, they rest on His energy, and after annihilation they merge into Him. Nothing is, therefore, different from Him, but at the same time the Lord is always different from them.

When advancement of knowledge is applied in the service of the Lord, the whole process becomes absolute. The Personality of Godhead and His transcendental name, fame, glory, etc., are all nondifferent from Him. Therefore, all the sages and devotees of the Lord have recommended that the subject matter of art, science, philosophy, physics, chemistry, psychology and all other branches of knowledge should be wholly and solely applied in the service of the Lord. Art, literature, poetry, painting, etc., may be used in glorifying the Lord. The fiction writers, poets and celebrated litterateurs are generally engaged in writing of sensuous subjects, but if they turn towards the service of the Lord they can describe the transcendental pastimes of the Lord. Vālmīki was a great poet, and similarly Vyāsadeva is a great writer, and both of them have absolutely engaged themselves in delineating the transcendental activities of the Lord and by doing so have become immortal. Similarly, science and philosophy also should be applied in the service of the Lord. There is no use presenting dry speculative theories for sense gratification. philosophy and science should be engaged to establish the glory of the Lord. Advanced people are eager to understand the Absolute Truth through the medium of science, and therefore a great scientist should endeavor to prove the existence of the Lord on a scientific basis. Similarly, philosophical speculations should be utilized to establish the Supreme Truth as sentient and all-powerful. Similarly, all other branches of knowledge should always be engaged in the service of the Lord. In the Bhagavad-gītā also the same is affirmed. All "knowledge" not engaged in the service of the Lord is but nescience. Real utilization of advanced knowledge is to establish the glories of the Lord, and that is the real import. Scientific knowledge engaged in the service of the Lord and all similar activities are all factually hari-kīrtana, or glorification of the Lord.

TEXT 23

ahaṁ purātīta-bhave 'bhavaṁ mune

dāsyās tu kasyāścana veda-vādinām

nirūpito bālaka eva yogināṁ

śuśrūṣaṇe prāvṛṣi nirvivikṣatām

SYNONYMS

aham-I; purā-formerly; atīta-bhave-in the previous millennium; abhavam-became; mune-O muni; dāsyāḥ-of the maidservant; tu-but; kasyāścana-certain; veda-vādinām-of the followers of Vedānta; nirūpitaḥ-engaged; bālakaḥ-boy servant; eva-only; yoginām-of the devotees; śuśrūṣaṇe-in the service of; prāvṛṣi-during the four months of the rainy season; nirvivikṣatām-living together.

O muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brāhmaṇas who were following the principles of Vedānta. When they were living together during the four months of the rainy season, I was engaged in their personal service.

The wonder of an atmosphere surcharged with devotional service to the Lord is briefly described herein by Śrī Nārada Muni. He was the son of the most insignificant parentage. He was not properly educated. Still, because his complete energy was engaged in the service of the Lord, he became an immortal sage. Such is the powerful action of devotional service. The living entities are the marginal energy of the Lord, and therefore they are meant for being properly utilized in the transcendental loving service of the Lord. When this is not done, one's situation is called māyā. Therefore the illusion of māyā is at once dissipated as soon as one's full energy is converted in the service of the Lord instead of in sense enjoyment. From the personal example of Śrī Nārada Muni in his previous birth, it is clear that the service of the Lord begins with the service of the Lord's bona fide servants. The Lord says that the service of His servants is greater than His personal service. Service of the devotee is more valuable than the service of the Lord. One should therefore choose a bona fide servant of the Lord constantly engaged in His service, accept such a servant as the spiritual master and engage himself in his (the spiritual master's) service. Such a spiritual master is the transparent medium by which to visualize the Lord, who is beyond the conception of the material senses. By service of the bona fide spiritual master, the Lord consents to reveal Himself in proportion to the service rendered. Utilization of the human energy in the service of the Lord is the progressive path of salvation. The whole cosmic creation becomes at once identical with the Lord as soon as service in relation with the Lord is rendered under the guidance of a bona fide spiritual master. The expert spiritual master knows the art of utilizing everything to glorify the Lord, and therefore under his guidance the whole world can be turned into the spiritual abode by the divine grace of the Lord's servant.

TEXT 24

te mayy apetākhila-cāpale 'rbhake

dānte 'dhṛta-krīḍanake 'nuvartini

cakruḥ kṛpāṁ yadyapi tulya-darśanāḥ

śuśrūṣamāṇe munayo 'lpa-bhāṣiṇi

SYNONYMS

te-they; mayi-unto me; apeta-not having undergone; akhila-all kinds of; cāpale-proclivities; arbhake-unto a boy; dānte-having controlled the senses; adhṛta-krīḍanake-without being accustomed to sporting habits; anuvartini-obedient; cakruḥ-did bestow; kṛpām-causeless mercy; yadyapi-although; tulya-darśanāḥ-impartial by nature; śuśrūṣamāṇe-unto the faithful; munayaḥ-the muni followers of the Vedānta; alpa-bhāṣiṇi-one who does not speak more than required.

Although they were impartial by nature, those followers of the Vedānta blessed me with their causeless mercy. As far as I was concerned, I was self-controlled and had no attachment for sports, even though I was a boy. In addition, I was not naughty, and I did not speak more than required.

In the Bhagavad-gītā the Lord says, "All the Vedas are searching after Me." Lord Śrī Caitanya says that in the Vedas the subject matters are only three, namely to establish the relation of the living entities with the Personality of Godhead, perform the relative duties in devotional service and thus achieve the ultimate goal, back to Godhead. As such, vedānta-vādīs, or the followers of the Vedānta, indicate the pure devotees of the Personality of Godhead. Such vedānta-vādīs, or the bhakti-vedāntas, are impartial in distributing the transcendental knowledge of devotional service. To them no one is enemy or friend; no one is educated or uneducated. No one is especially favorable, and no one is unfavorable. The bhakti-vedāntas see that the people in general are wasting time in false sensuous things. Their business is to get the ignorant mass of people to reestablish their lost relationship with the Personality of Godhead. By such endeavor, even the most forgotten soul is roused up to the sense of spiritual life, and thus being initiated by the bhakti-vedāntas, the people in general gradually progress on the path of transcendental realization. So the vedānta-vādīs initiated the boy even before he became self-controlled and was detached from childish sporting, etc. But before the initiation, he (the boy) became more and more advanced in discipline, which is very essential for one who wishes to make progress in the line. In the system of varṇāśrama-dharma, which is the beginning of actual human life, small boys after five years of age are sent to become brahmacārī at the guru's āśrama, where these things are systematically taught to boys, be they king's sons or sons of ordinary citizens. The training was compulsory not only to create good citizens of the state, but also to prepare the boy's future life for spiritual realization. The irresponsible life of sense enjoyment was unknown to the children of the followers of the varṇāśrama system. The boy was even injected with spiritual acumen before being placed by the father in the womb of the mother. Both the father and the mother were responsible for the boy's success in being liberated from the material bondage. That is the process of successful family planning. It is to beget children for complete perfection. Without being self-controlled, without being disciplined and without being fully obedient, no one can become successful in following the instructions of the spiritual master, and without doing so, no one is able to go back to Godhead.

TEXT 25

ucchiṣṭa-lepān anumodito dvijaiḥ

sakṛt sma bhuñje tad-apāsta-kilbiṣaḥ

evaṁ pravṛttasya viśuddha-cetasas

tad-dharma evātma-ruciḥ prajāyate

SYNONYMS

ucchiṣṭa-lepān-the remnants of foodstuff; anumoditaḥ-being permitted; dvijaiḥ-by the Vedāntist brāhmaṇas; sakṛt-once upon a time; sma-in the past; bhuñje-took; tat-by that action; apāsta-eliminated; kilbiṣaḥ-all sins; evam-thus; pravṛttasya-being engaged; viśuddha-cetasaḥ-of one whose mind is purified; tat-that particular; dharmaḥ-nature; eva-certainly; ātma-ruciḥ-transcendental attraction; prajāyate-was manifested.

Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me.

Pure devotion is as much infectious, in a good sense, as infectious diseases. A pure devotee is cleared from all kinds of sins. The Personality of Godhead is the purest entity, and unless one is equally pure from the infection of material qualities, one cannot become a pure devotee of the Lord. The bhakti-vedāntas as above mentioned were pure devotees, and the boy became infected with their qualities of purity by their association and by eating once the remnants of the foodstuff taken by them. Such remnants may be taken even without permission of the pure devotees. There are sometimes pseudo-devotees, and one should be very much cautious about them. There are many things which hinder one from entering devotional service. But by the association of pure devotees all these obstacles are removed. The neophyte devotee becomes practically enriched with the transcendental qualities of the pure devotee, which means attraction for the Personality of Godhead's name, fame, quality, pastimes, etc. Infection of the qualities of the pure devotee means to imbibe the taste of pure devotion always in the transcendental activities of the Personality of Godhead. This transcendental taste at once makes all material things distasteful. Therefore a pure devotee is not at all attracted by material activities. After the elimination of all sins or obstacles on the path of devotional service, one can become attracted, one can have steadiness, one can have perfect taste, one can have transcendental emotions, and at last one can be situated on the plane of loving service of the Lord. All these stages develop by the association of pure devotees, and that is the purport of this stanza.

TEXT 26

tatrānvahaṁ kṛṣṇa-kathāḥ pragāyatām

anugraheṇāśṛṇavaṁ manoharāḥ

tāḥ śraddhayā me 'nupadaṁ viśṛṇvataḥ

priyaśravasy aṅga mamābhavad ruciḥ

SYNONYMS

tatra-thereupon; anu-every day; aham-I; kṛṣṇa-kathāḥ-narration of Lord Kṛṣṇa's activities; pragāyatām-describing; anugraheṇa-by causeless mercy; aśṛṇavam-giving aural reception; manaḥ-harāḥ-attractive; tāḥ-those; śraddhayā-respectfully; me-unto me; anupadam-every step; viśṛṇvataḥ-hearing attentively; priyaśravasi-of the Personality of Godhead; aṅga-O Vyāsadeva; mama-mine; abhavat-it so became; ruciḥ-taste.

O Vyāsadeva, in that association and by the mercy of those great Vedāntists, I could hear them describe the attractive activities of Lord Kṛṣṇa And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step.

Lord Śrī Kṛṣṇa, the Absolute Personality of Godhead, is attractive not only in His personal features, but also in His transcendental activities. It is so because the Absolute is absolute by His name, fame, form, pastimes, entourage, paraphernalia, etc. The Lord descends on this material world out of His causeless mercy and displays His various transcendental pastimes as a human being so that human beings attracted towards Him become able to go back to Godhead. Men are naturally apt to hear histories and narrations of various personalities performing mundane activities, without knowing that by such association one simply wastes valuable time and also becomes addicted to the three qualities of mundane nature. Instead of wasting time, one can get spiritual success by turning his attention to the transcendental pastimes of the Lord. By hearing the narration of the pastimes of the Lord, one contacts directly the Personality of Godhead, and, as explained before, by hearing about the Personality of Godhead, from within, all accumulated sins of the mundane creature are cleared. Thus being cleared of all sins, the hearer gradually becomes liberated from mundane association and becomes attracted to the features of the Lord. Nārada Muni has just explained this by his personal experience. The whole idea is that simply by hearing about the Lord's pastimes one can become one of the associates of the Lord. Nārada Muni has eternal life, unlimited knowledge and unfathomed bliss, and he can travel all over the material and spiritual worlds without restriction. One can attain to the highest perfection of life simply by attentive hearing of the transcendental pastimes of the Lord from the right sources, as Śrī Nārada heard them from the pure devotees (bhakti-vedāntas) in his previous life. This process of hearing in the association of the devotees is especially recommended in this age of quarrel (Kali).

TEXT 27

tasmiṁs tadā labdha-rucer mahā-mate

priyaśravasyaskhalitā matir mama

yayāham etat sad-asat sva-māyayā

paśye mayi brahmaṇi kalpitaṁ pare

SYNONYMS

tasmin-it being so; tadā-at that time; labdha-achieved; ruceḥ-taste; mahā-mate-O great sage; priyaśravasi-upon the Lord; askhalitā matiḥ-uninterrupted attention; mama-mine; yayā-by which; aham-I; etat-all these; sat-asat-gross and subtle; sva-māyayā-one's own ignorance; paśye-see; mayi-in me; brahmaṇi-the Supreme; kalpitam-is accepted; pare-in the Transcendence.

O great sage, as soon as I got a taste for the Personality of Godhead, my attention to hear of the Lord was unflinching. And as my taste developed, I could realize that it was only in my ignorance that I had accepted gross and subtle coverings, for both the Lord and I are transcendental.

Ignorance in material existence is compared to darkness, and in all Vedic literatures the Personality of Godhead is compared to the sun. Wherever there is light there cannot be darkness. Hearing of the Lord's pastimes is itself transcendental association with the Lord because there is no difference between the Lord and His transcendental pastimes. To become associated with the supreme light is to dissipate all ignorance. By ignorance only, the conditioned soul wrongly thinks that both he and the Lord are products of material nature. But in fact the Personality of Godhead and the living beings are transcendental, and they have nothing to do with the material nature. When ignorance is removed and it is perfectly realized that there is nothing existing without the Personality of Godhead, then nescience is removed. Since the gross and subtle bodies are emanations from the Personality of Godhead, the knowledge of light permits one to engage both of them in the service of the Lord. The gross body should be engaged in acts of rendering service to the Lord (as in bringing water, cleansing the temple or making obeisances, etc.). The path of arcanā, or worshiping the Lord in the temple, involves engaging one's gross body in the service of the Lord. Similarly, the subtle mind should be engaged in hearing the transcendental pastimes of the Lord, thinking about them, chanting His name, etc. All such activities are transcendental. None of the gross or subtle senses should otherwise be engaged. Such realization of transcendental activities is made possible by many, many years of apprenticeship in the devotional service, but simply attraction of love for the Personality of Godhead, as it was developed in Nārada Muni, by hearing, is highly effective.

TEXT 28

itthaṁ śarat-prāvṛṣikāv ṛtū harer

viśṛṇvato me 'nusavaṁ yaśo 'malam

saṅkīrtyamānaṁ munibhir mahātmabhir

bhaktiḥ pravṛttātma-rajas-tamopahā

SYNONYMS

ittham-thus; śarat-autumn; prāvṛṣikau-rainy season; ṛtū-two seasons; hareḥ-of the Lord; viśṛṇvataḥ-continuously hearing; me-myself; anusavam-constantly; yaśaḥ amalam-unadulterated glories; saṅkīrtyamānam-chanted by; munibhiḥ-the great sages; mahā-ātmabhiḥ-great souls; bhaktiḥ-devotional service; pravṛttā-began to flow; ātma-living being; rajaḥ-mode of passion; tama-mode of ignorance; upahā-vanishing.

Thus during two seasons-the rainy season and autumn-I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished.

Transcendental loving service for the Supreme Lord is the natural inclination of every living being. The instinct is dormant in everyone, but due to the association of material nature the modes of passion and ignorance cover this from time immemorial. If, by the grace of the Lord and the great-souled devotees of the Lord, a living being becomes fortunate enough to associate with the unadulterated devotees of the Lord and gets a chance to hear the unadulterated glories of the Lord, certainly the flow of devotional service takes place like the flow of a river. As the river flows on till she reaches the sea, similarly pure devotional service flows by the association of pure devotees till it reaches the ultimate goal, namely, transcendental love of God. Such a flow of devotional service cannot stop. On the contrary, it increases more and more without limitation. The flow of devotional service is so potent that any onlooker also becomes liberated from the influence of the modes of passion and ignorance. These two qualities of nature are thus removed, and the living being is liberated, being situated in his original position.

TEXT 29

tasyaivaṁ me 'nuraktasya

praśritasya hatainasaḥ

śraddadhānasya bālasya

dāntasyānucarasya ca

SYNONYMS

tasya-his; evam-thus; me-mine; anuraktasya-attached to them; praśritasya-obediently; hata-freed from; enasaḥ-sins; śraddadhānasya-of the faithful; bālasya-of the boy; dāntasya-subjugated; anucarasya-strictly following the instructions; ca-and.

I was very much attached to those sages. I was gentle in behavior, and all my sins were eradicated in their service. In my heart I had strong faith in them. I had subjugated the senses, and I was strictly following them with body and mind.

These are the necessary qualifications of a prospective candidate who can expect to be elevated to the position of a pure unadulterated devotee. Such a candidate must always seek the association of pure devotees. One should not be misled by a pseudo-devotee. He himself must be plain and gentle to receive the instructions of such a pure devotee. A pure devotee is a completely surrendered soul unto the Personality of Godhead. He knows the Personality of Godhead as the supreme proprietor and all others as His servitors. And by the association of pure devotees only, one can get rid of all sins accumulated by mundane association. A neophyte devotee must faithfully serve the pure devotee, and he should be very much obedient and strictly follow the instructions. These are the signs of a devotee who is determined to achieve success even in the existing duration of life.

TEXT 30

jñānaṁ guhyatamaṁ yat tat

sākṣād bhagavatoditam

anvavocan gamiṣyantaḥ

kṛpayā dīna-vatsalāḥ

SYNONYMS

jñānam-knowledge; guhyatamam-most confidential; yat-what is; tat-that; sākṣāt-directly; bhagavatā uditam-propounded by the Lord Himself; anvavocan-gave instruction; gamiṣyantaḥ-while departing from; kṛpayā-by causeless mercy; dīna-vatsalāḥ-those who are very kind to the poor and meek.

As they were leaving, those bhakti-vedāntas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself.

A pure Vedāntist, or a bhakti-vedānta, instructs followers exactly according to the instructions of the Lord Himself. The Personality of Godhead, both in the Bhagavad-gītā and in all other scriptures, has definitely instructed men to follow the Lord only. The Lord is the creator, maintainer and annihilator of everything. The whole manifested creation is existing by His will, and by His will when the whole show is finished He will remain in His eternal abode with all His paraphernalia. Before the creation He was there in the eternal abode, and after the annihilation He will continue to remain. He is not, therefore, one of the created beings. He is transcendental. In the Bhagavad-gītā the Lord says that long, long before the instruction was imparted to Arjuna, the same was instructed to the sun-god, and in course of time, the same instruction, being wrongly handled and being broken, was again instructed to Arjuna because he was His perfect devotee and friend. Therefore, the instruction of the Lord can be understood by the devotees only and no one else. The impersonalist, who has no idea of the transcendental form of the Lord, cannot understand this most confidential message of the Lord. The expression "most confidential" is significant here because knowledge of devotional service is far, far above knowledge of impersonal Brahman. Jñānam means ordinary knowledge or any branch of knowledge. This knowledge develops up to the knowledge of impersonal Brahman. Above this, when it is partially mixed with devotion, such knowledge develops to knowledge of Paramātmā, or the all-pervading Godhead. This is more confidential. But when such knowledge is turned into pure devotional service and the confidential part of transcendental knowledge is attained, it is called the most confidential knowledge. This most confidential knowledge was imparted by the Lord to Brahmā, Arjuna, Uddhava, etc.

TEXT 31

yenaivāhaṁ bhagavato

vāsudevasya vedhasaḥ

māyānubhāvam avidaṁ

yena gacchanti tat-padam

SYNONYMS

yena-by which; eva-certainly; aham-I; bhagavataḥ-of the Personality of Godhead; vāsudevasya-of Lord Śrī Kṛṣṇa; vedhasaḥ-of the supreme creator; māyā-energy; anubhāvam-influence; avidam-easily understood; yena-by which; gacchanti-they go; tat-padam-at the lotus feet of the Lord.

By that confidential knowledge, I could understand clearly the influence of the energy of Lord Śrī Kṛṣṇa, the creator, maintainer and annihilator of everything. By knowing that, one can return to Him and personally meet Him.

By devotional service or by the most confidential knowledge, one can understand very easily how the different energies of the Lord are working. One part of energy is manifesting the material world; the other (superior) part of His energy is manifesting the spiritual world. And the via medium energy is manifesting the living entities who are serving either of the above-mentioned energies. The living entities serving material energy are struggling hard for existence and happiness, which is presented to them as illusion. But those in the spiritual energy are placed under the direct service of the Lord in eternal life, complete knowledge and perpetual bliss. The Lord desires, as He has directly said in the Bhagavad-gītā, that all conditioned souls, rotting in the kingdom of material energy, come back to Him by giving up all engagements in the material world. This is the most confidential part of knowledge. But this can be understood only by the pure devotees, and only such devotees enter the kingdom of God to see Him personally and serve Him personally. The concrete example is Nārada Himself, who attained this stage of eternal knowledge and eternal bliss. And the ways and means are open to all, provided one agrees to follow in the footsteps of Śrī Nārada Muni. According to śruti, the Supreme Lord has unlimited energies (without effort by Him), and these are described under three principal headings, as above mentioned.

TEXT 32

etat saṁsūcitaṁ brahmaṁs

tāpa-traya-cikitsitam

yad īśvare bhagavati

karma brahmaṇi bhāvitam

SYNONYMS

etat-this much; saṁsūcitam-decided by the learned; brahman-O brāhmaṇa Vyāsa; tāpa-traya-three kinds of miseries; cikitsitam-remedial measures; yat-what; īśvare-the supreme controller; bhagavati-unto the Personality of Godhead; karma-one's prescribed activities; brahmaṇi-unto the great; bhāvitam-dedicated.

O Brāhmaṇa Vyāsadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead [Śrī Kṛṣṇa].

Śrī Nārada Muni personally experienced that the most feasible and practical way to open the path of salvation or get relief from all miseries of life is to hear submissively the transcendental activities of the Lord from the right and bona fide sources. This is the only remedial process. The entire material existence is full of miseries. Foolish people have manufactured, out of their tiny brains, many remedial measures for removing the threefold miseries pertaining to the body and mind, pertaining to the natural disturbances and in relation with other living beings. The whole world is struggling very hard to exist out of these miseries, but men do not know that without the sanction of the Lord no plan or no remedial measure can actually bring about the desired peace and tranquillity. The remedial measure to cure a patient by medical treatment is useless if it is not sanctioned by the Lord. To cross the river or the ocean by a suitable boat is no remedial measure if it is not sanctioned by the Lord. We should know for certain that the Lord is the ultimate sanctioning officer, and we must therefore dedicate our attempts to the mercy of the Lord for ultimate success or to get rid of the obstacles on the path of success. The Lord is all-pervading, all-powerful, omniscient and omnipresent. He is the ultimate sanctioning agent of all good or bad effects. We should, therefore, learn to dedicate our activities unto the mercy of the Lord and accept Him either as impersonal Brahman, localized Paramātmā or the Supreme Personality of Godhead. It does not matter what one is. One must dedicate everything in the service of the Lord. If one is a learned scholar, scientist, philosopher, poet, etc., then he should employ his learning to establish the supremacy of the Lord. Try to study the energy of the Lord in every sphere of life. Do not decry Him and try to become like Him or take His position simply by fragmental accumulation of knowledge. If one is an administrator, statesman, warrior, politician, etc., then one should try to establish the Lord's supremacy in statesmanship. Fight for the cause of the Lord as Śrī Arjuna did. In the beginning, Śrī Arjuna, the great fighter, declined to fight, but when he was convinced by the Lord that the fighting was necessary, Śrī Arjuna changed his decision and fought for His cause. Similarly, if one is a businessman, an industrialist, an agriculturist, etc., then one should spend his hard-earned money for the cause of the Lord. Think always that the money which is accumulated is the wealth of the Lord. Wealth is considered to be the goddess of fortune (Lakṣmī), and the Lord is Nārāyaṇa, or the husband of Lakṣmī. Try to engage Lakṣmī in the service of Lord Nārāyaṇa and be happy. That is the way to realize the Lord in every sphere of life. The best thing is, after all, to get relief from all material activities and engage oneself completely in hearing the transcendental pastimes of the Lord. But in case of the absence of such an opportunity, one should try to engage in the service of the Lord everything for which one has specific attraction, and that is the way of peace and prosperity. The word saṁsūcitam in this stanza is also significant. One should not think for a moment that the realization of Nārada was childish imagination only. It is not like that. It is so realized by the expert and erudite scholars, and that is the real import of the word saṁsūcitam.

TEXT 33

āmayo yaś ca bhūtānāṁ

jāyate yena suvrata

tad eva hy āmayaṁ dravyaṁ

na punāti cikitsitam

SYNONYMS

āmayaḥ-diseases; yaḥ ca-whatever; bhūtānām-of the living being; jāyate-become possible; yena-by the agency; suvrata-O good soul; tat-that; eva-very; hi-certainly; āmayam-disease; dravyam-thing; na-does it not; punāti-cure; cikitsitam-treated with.

O good soul, does not a thing, applied therapeutically, cure a disease which was caused by that very same thing?

An expert physician treats his patient with a therapeutic diet. For example, milk preparations sometimes cause disorder of the bowels, but the very same milk converted into curd and mixed with some other remedial ingredients cures such disorders. Similarly, the threefold miseries of material existence cannot be mitigated simply by material activities. Such activities have to be spiritualized, just as by fire iron is made red-hot, and thereby the action of fire begins. Similarly, the material conception of a thing is at once changed as soon as it is put into the service of the Lord. That is the secret of spiritual success. We should not try to lord it over the material nature, nor should we reject material things. The best way to make the best use of a bad bargain is to use everything in relation with the supreme spiritual being. Everything is an emanation from the supreme spirit, and by His inconceivable power He can convert spirit into matter and matter into spirit. Therefore a material thing (so-called) is at once turned into a spiritual force by the great will of the Lord. The necessary condition for such a change is to employ so-called matter in the service of the spirit. That is the way to treat our material diseases and elevate ourselves to the spiritual plane where there is no misery, no lamentation and no fear. When everything is thus employed in the service of the Lord, we can experience that there is nothing except the Supreme Brahman. The Vedic mantra that "everything is Brahman" is thus realized by us.

TEXT 34

evaṁ nṛṇāṁ kriyā-yogāḥ

sarve saṁsṛti-hetavaḥ

ta evātma-vināśāya

kalpante kalpitāḥ pare

SYNONYMS

evam-thus; nṛṇām-of the human being; kriyā-yogāḥ-all activities; sarve-everything; saṁsṛti-material existence; hetavaḥ-causes; te-that; eva-certainly; ātma-the tree of work; vināśāya-killing; kalpante-become competent; kalpitāḥ-dedicated; pare-unto the Transcendence.

Thus when all a man's activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage become the destroyer of the tree of work.

Fruitive work which has perpetually engaged the living being is compared to the banyan tree in the Bhagavad-gītā, for it is certainly very deeply rooted. As long as the propensity for enjoying the fruit of work is there, one has to continue the transmigration of the soul from one body or place to another, according to one's nature of work. The propensity for enjoyment may be turned into the desire for serving the mission of the Lord, By doing so, one's activity is changed into karma-yoga, or the way by which one can attain spiritual perfection while engaging in the work for which he has a natural tendency. Here the word ātmā indicates the categories of all fruitive work. The conclusion is that when the result of all fruitive and other work is dovetailed with the service of the Lord, it will cease to generate further karma and will gradually develop into transcendental devotional service, which will not only cut off completely the root of the banyan tree of work but will also carry the performer to the lotus feet of the Lord.

The summary is that one has to, first of all, seek the association of pure devotees who not only are learned in the Vedānta but are self-realized souls and unalloyed devotees of Lord Śrī Kṛṣṇa, the Personality of Godhead. In that association, the neophyte devotees must render loving service physically and mentally without reservation. This service attitude will induce the great souls to be more favorable in bestowing their mercy, which injects the neophyte with all the transcendental qualities of the pure devotees. Gradually this is developed into a strong attachment to hearing the transcendental pastimes of the Lord, which makes him able to catch up the constitutional position of the gross and subtle bodies and beyond them the knowledge of pure soul and his eternal relation with the Supreme Soul, the Personality of Godhead. After the relation is ascertained by establishment of the eternal relation, pure devotional service to the Lord begins gradually developing into perfect knowledge of the Personality of Godhead beyond the purview of impersonal Brahman and localized Paramātmā. By such puruṣottama-yoga, as it is stated in the Bhagavad-gītā, one is made perfect even during the present corporeal existence, and one exhibits all the good qualities of the Lord to the highest percentage. Such is the gradual development by association of pure devotees.

TEXT 35

yad atra kriyate karma

bhagavat-paritoṣaṇam

jñānaṁ yat tad adhīnaṁ hi

bhakti-yoga-samanvitam

SYNONYMS

yat-whatever; atra-in this life or world; kriyate-does perform; karma-work; bhagavat-unto the Personality of Godhead; paritoṣaṇam-satisfaction of; jñānam-knowledge; yat tat-what is so called; adhīnam-dependent; hi-certainly; bhakti-yoga-devotional; samanvitam-dovetailed with bhakti-yoga.

Whatever work is done here in this life for the satisfaction of the mission of the Lord is called bhakti-yoga, or transcendental loving service to the Lord, and what is called knowledge becomes a concomitant factor.

The general and popular notion is that by discharging fruitive work in terms of the direction of the scriptures one becomes perfectly able to acquire transcendental knowledge for spiritual realization. Bhakti-yoga is considered by some to be another form of karma. But factually bhakti-yoga is above both karma and jñāna. Bhakti-yoga is independent of jñāna or karma; on the other hand, jñāna and karma are dependent on bhakti-yoga. This kriyā-yoga or karma-yoga, as recommended by Śrī Nārada to Vyāsa, is specifically recommended because the principle is to satisfy the Lord. The Lord does not want His sons, the living beings, to suffer the threefold miseries of life. He desires that all of them come to Him and live with Him, but going back to Godhead means that one must purify himself from material infections. When work is performed, therefore, to satisfy the Lord, the performer becomes gradually purified from the material affection. This purification means attainment of spiritual knowledge. Therefore knowledge is dependent on karma, or work, done on behalf of the Lord. Other knowledge, being devoid of bhakti-yoga or satisfaction of the Lord, cannot lead one back to the kingdom of God, which means that it cannot even offer salvation, as already explained in connection with the stanza naiṣkarmyam apy acyuta-bhāva-varjitam (Śrīmad-Bhāgavatam 1.5.12). The conclusion is that a devotee engaged in the unalloyed service of the Lord, specifically in hearing and chanting of His transcendental glories, becomes simultaneously spiritually enlightened by the divine grace, as confirmed in the Bhagavad-gītā.

TEXT 36

kurvāṇā yatra karmāṇi

bhagavac-chikṣayāsakṛt

gṛṇanti guṇa-nāmāni

kṛṣṇasyānusmaranti ca

SYNONYMS

kurvāṇāḥ-while performing; yatra-thereupon; karmāṇi-duties; bhagavat-the Personality of Godhead; śikṣayā-by the will of; asakṛt-constantly; gṛṇanti-takes on; guṇa-qualities; nāmāni-names; kṛṣṇasya-of Kṛṣṇa; anusmaranti-constantly remembers; ca-and.

While performing duties according to the order of Śrī Kṛṣṇa, the Supreme Personality of Godhead, one constantly remembers Him, His names and His qualities.

An expert devotee of the Lord can mold his life in such a way that while performing all kinds of duties either for this or the next life, he can constantly remember the Lord's name, fame, qualities, etc. The order of the Lord is distinctly there in the Bhagavad-gītā: one should work only for the Lord in all spheres of life. In every sphere of life the Lord should be situated as the proprietor. According to the Vedic rites, even in the worship of some demigods like Indra, Brahmā, Sarasvatī and Gaṇeśa, the system is that in all circumstances the representation of Viṣṇu must be there as yajñeśvara, or the controlling power of such sacrifices. It is recommended that a particular demigod be worshiped for a particular purpose, but still the presence of Viṣṇu is compulsory in order to make the function proper.

Apart from such Vedic duties, even in our ordinary dealings (for example, in our household affairs or in our business or profession) we must consider that the result of all activities must be given over to the supreme enjoyer, Lord Kṛṣṇa. In the Bhagavad-gītā the Lord has declared Himself to be the supreme enjoyer of everything, the supreme proprietor of every planet and the supreme friend of all beings. No one else but Lord Śrī Kṛṣṇa can claim to be the proprietor of everything within His creation. A pure devotee remembers this constantly, and in doing so he repeats the transcendental name, fame and qualities of the Lord, which means that he is constantly in touch with the Lord. The Lord is identical with His name, fame, etc., and therefore to be associated with His name, fame, etc., constantly, means actually to associate with the Lord.

The major portion of our monetary income, not less than fifty percent, must be spent to carry out the order of Lord Kṛṣṇa. Not only should we give the profit of our earning to this cause, but we must also arrange to preach this cult of devotion to others because that is also one of the orders of the Lord. The Lord definitely says that no one is more dear to Him than one who is always engaged in the preaching work of the Lord's name and fame all over the world. The scientific discoveries of the material world can also be equally engaged in carrying out His order. He wants the message of the Bhagavad-gītā to be preached amongst His devotees. It may not be so done amongst those who have no credit of austerities, charity, education, etc. Therefore, the attempt must go on to convert unwilling men to become His devotees. Lord Caitanya has taught a very simple method in this connection. He has taught the lesson for preaching the transcendental message through singing, dancing and refreshment. As such, fifty percent of our income may be spent for this purpose. In this fallen age of quarrel and dissension, if only the leading and wealthy persons of society agree to spend fifty percent of their income in the service of the Lord, as it is taught by Lord Śrī Caitanya Mahāprabhu, there is absolute certainty of converting this hell of pandemonium to the transcendental abode of the Lord. No one will disagree to partake in a function where good singing, dancing and refreshment are administered. Everyone will attend such a function, and everyone is sure to feel individually the transcendental presence of the Lord. This alone will help the attendant associate with the Lord and thereby purify himself in spiritual realization. The only condition for successfully executing such spiritual activities is that they must be conducted under the guidance of a pure devotee who is completely free from all mundane desires, fruitive activities and dry speculations about the nature of the Lord. No one has to discover the nature of the Lord. It is already spoken by the Lord Himself in the Bhagavad-gītā especially and in all other Vedic literatures generally. We have simply to accept them in toto and abide by the orders of the Lord. That will guide us to the path of perfection. One can remain in his own position. No one has to change his position, especially in this age of variegated difficulties. The only condition is that one must give up the habit of dry speculation aimed at becoming one with the Lord. And after giving up such lofty puffed-up vanities, one may very submissively receive the orders of the Lord in the Bhagavad-gītā or Bhāgavatam from the lips of a bona fide devotee whose qualification is mentioned above. That will make everything successful, without a doubt.

TEXT 37

oṁ namo bhagavate tubhyaṁ

vāsudevāya dhīmahi

pradyumnāyāniruddhāya

namaḥ saṅkarṣaṇāya ca

SYNONYMS

oṁ-the sign of chanting the transcendental glory of the Lord; namaḥ-offering obeisances unto the Lord; bhagavate-unto the Personality of Godhead; tubhyam-unto You; vāsudevāya-unto the Lord, the son of Vasudeva; dhīmahi-let us chant; pradyumnāya, aniruddhāya and saṅkarṣaṇāya-all plenary expansions of Vāsudeva; namaḥ-respectful obeisances; ca-and.

Let us all chant the glories of Vāsudeva along with His plenary expansions Pradyumna, Aniruddha and Saṅkarṣaṇa.

According to Pañcarātra, Nārāyaṇa is the primeval cause of all expansions of Godhead. These are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Vāsudeva and Saṅkarṣaṇa are on the middle left and right, Pradyumna is on the right of Saṅkarṣaṇa, and Aniruddha is on the left of Vāsudeva, and thus the four Deities are situated. They are known as the four aides-de-camp of Lord Śrī Kṛṣṇa.

This is a Vedic hymn or mantra beginning with oṁkāra praṇava, and thus the mantra is established by the transcendental chanting process, namely, oṁ namo dhīmahi, etc.

The purport is that any transaction, either in the field of fruitive work or in empiric philosophy, which is not ultimately aimed at transcendental realization of the Supreme Lord, is considered to be useless. Nāradajī has therefore explained the nature of unalloyed devotional service by his personal experience in the development of intimacy between the Lord and the living entity by a gradual process of progressive devotional activities. Such a progressive march of transcendental devotion for the Lord culminates in the attainment of loving service of the Lord, which is called premā in different transcendental variegatedness called rasas (tastes). Such devotional service is also executed in mixed forms, namely mixed with fruitive work or empiric philosophical speculations.

Now the question which was raised by the great ṛṣis headed by Śaunaka regarding the confidential part of Sūta's achievement through the spiritual master is explained herein by the chanting of this hymn consisting of thirty-three letters. And this mantra is addressed to the four Deities, or the Lord with His plenary expansions. The central figure is Lord Śrī Kṛṣṇa because the plenary portions are His aides-de-camp. The most confidential part of the instruction is that one should always chant and remember the glories of the Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, along with His different plenary portions expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Those expansions are the original Deities for all other truths, namely either viṣṇu-tattva or śakti-tattvas.

TEXT 38

iti mūrty-abhidhānena

mantra-mūrtim amūrtikam

yajate yajña-puruṣaṁ

sa samyag darśanaḥ pumān

SYNONYMS

iti-thus; mūrti-representation; abhidhānena-in sound; mantra-mūrtim-form representation of transcendental sound; amūrtikam-the Lord, who has no material form; yajate-worship; yajña-Viṣṇu; puruṣam-the Personality of Godhead; saḥ-he alone; samyak-perfectly; darśanaḥ-one who has seen; pumān-person.

Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Viṣṇu, who has no material form.

Our present senses are all made of material elements, and therefore they are imperfect in realizing the transcendental form of Lord Viṣṇu. He is therefore worshiped by sound representation via the transcendental method of chanting. Anything which is beyond the scope of experience by our imperfect senses can be realized fully by the sound representation. A person transmitting sound from a far distant place can be factually experienced. If this is materially possible, why not spiritually? This experience is not a vague impersonal experience. It is actually an experience of the transcendental Personality of Godhead, who possesses the pure form of eternity, bliss and knowledge.

In the Amarakośa Sanskrit dictionary the word mūrti carries import in twofold meanings, namely, form and difficulty. Therefore amūrtikam is explained by Ācārya Śrī Viśvanātha Cakravartī Ṭhākura as meaning "without difficulty." The transcendental form of eternal bliss and knowledge can be experienced by our original spiritual senses, which can be revived by chanting of the holy mantras, or transcendental sound representations. Such sound should be received from the transparent agency of the bona fide spiritual master, and the chanting may be practiced by the direction of the spiritual master. That will gradually lead us nearer to the Lord. This method of worship is recommended in the pāñcarātrika system, which is both recognized and authorized. The pāñcarātrika system has the most authorized codes for transcendental devotional service. Without the help of such codes, one cannot approach the Lord, certainly not by dry philosophical speculation. The pāñcarātrika system is both practical and suitable for this age of quarrel. The Pañcarātra is more important than the Vedānta for this modern age.

TEXT 39

imaṁ sva-nigamaṁ brahmann

avetya mad-anuṣṭhitam

adān me jñānam aiśvaryaṁ

svasmin bhāvaṁ ca keśavaḥ

SYNONYMS

imam-thus; sva-nigamam-confidential knowledge of the Vedas in respect to the Supreme Personality of Godhead; brahman-O brāhmaṇa (Vyāsadeva); avetya-knowing it well; mat-by me; anuṣṭhitam-executed; adāt-bestowed upon me; me-me; jñānam-transcendental knowledge; aiśvaryam-opulence; svasmin-personal; bhāvam-intimate affection and love; ca-and; keśavaḥ-Lord Kṛṣṇa.

O brāhmaṇa, thus by the Supreme Lord Kṛṣṇa I was endowed first with the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then with His intimate loving service.

Communion with the Lord by transmission of the transcendental sound is nondifferent from the whole spirit Lord Śrī Kṛṣṇa. It is a completely perfect method for approaching the Lord. By such pure contact with the Lord, without offense of material conceptions (numbering ten), the devotee can rise above the material plane to understand the inner meaning of the Vedic literatures, including the Lord's existence in the transcendental realm. The Lord reveals His identity gradually to one who has unflinching faith, both in the spiritual master and in the Lord. After this, the devotee is endowed with mystic opulences, which are eight in number. And above all, the devotee is accepted in the confidential entourage of the Lord and is entrusted with specific service of the Lord through the agency of the spiritual master. A pure devotee is more interested in serving the Lord than in showing an exhibition of the mystic powers dormant in him. Śrī Nārada has explained all these from his personal experience, and one can obtain all the facilities which Śrī Nārada obtained by perfecting the chanting process of the sound representation of the Lord. There is no bar for chanting this transcendental sound by anyone, provided it is received through Nārada's representative, coming down by the chain of disciplic succession, or the paramparā system.

TEXT 40

tvam apy adabhra-śruta viśrutaṁ vibhoḥ

samāpyate yena vidāṁ bubhutsitam

prākhyāhi duḥkhair muhur arditātmanāṁ

saṅkleśa-nirvāṇam uśanti nānyathā

SYNONYMS

tvam-your good soul; api-also; adabhra-vast; śruta-Vedic literatures; viśrutam-have heard also; vibhoḥ-of the Almighty; samāpyate-satisfied; yena-by which; vidām-of the learned; bubhutsitam-who always desire to learn transcendental knowledge; prākhyāhi-describe; duḥkhaiḥ-by miseries; muhuḥ-always; ardita-ātmanām-suffering mass of people; saṅkleśa-sufferings; nirvāṇam-mitigation; uśanti na-do not get out of; anyathā-by other means.

Please, therefore, describe the Almighty Lord's activities which you have learned by your vast knowledge of the Vedas, for that will satisfy the hankerings of great learned men and at the same time mitigate the miseries of the masses of common people who are always suffering from material pangs. Indeed, there is no other way to get out of such miseries.

Śrī Nārada Muni from practical experience definitely asserts that the prime solution of all problems of material work is to broadcast very widely the transcendental glories of the Supreme Lord. There are four classes of good men, and there are four classes of bad men also. The four classes of good men acknowledge the authority of the Almighty God, and therefore such good men (1) when they are in difficulty, (2) when they are in need of money, (3) when they are advanced in knowledge and (4) when they are inquisitive to know more and more about God, intuitively take shelter of the Lord. As such, Nāradajī advises Vyāsadeva to broadcast the transcendental knowledge of God in terms of the vast Vedic knowledge which he had already attained.

As far as the bad men are concerned, they are also four in number: (1) those who are simply addicted to the mode of progressive fruitive work and thus are subjected to the accompanying miseries, (2) those who are simply addicted to vicious work for sense satisfaction and so suffer the consequence, (3) those who are materially very much advanced in knowledge, but who suffer because they do not have the sense to acknowledge the authority of the Almighty Lord, and (4) the class of men who are known as atheists and who therefore purposely hate the very name of God, although they are always in difficulty.

Śrī Nāradajī advised Vyāsadeva to describe the glories of the Lord just to do good to all eight classes of men, both good and bad. Śrīmad-Bhāgavatam is therefore not meant for any particular class of men or sect. It is for the sincere soul who actually wants his own welfare and peace of mind.

Thus end the Bhaktivedanta purports of the First Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Nārada's Instructions on Śrīmad-Bhāgavatam for Vyāsadeva."

Chapter Six

Conversation Between Nārada and Vyāsadeva

TEXT 1

sūta uvāca

evaṁ niśamya bhagavān

devarṣer janma karma ca

bhūyaḥ papraccha taṁ brahman

vyāsaḥ satyavatī-sutaḥ

SYNONYMS

sūtaḥ uvāca-Sūta said; evam-thus; niśamya-hearing; bhagavān-the powerful incarnation of God; devarṣeḥ-of the great sage among the gods; janma-birth; karma-work; ca-and; bhūyaḥ-again; papraccha-asked; tam-him; brahman-O brāhmaṇas; vyāsaḥ-Vyāsadeva; satyavatī-sutaḥ-the son of Satyavatī.

Sūta said: O brāhmaṇas, thus hearing all about Śrī Nārada's birth and activities, Vyāsadeva, the incarnation of God and son of Satyavatī, inquired as follows.

Vyāsadeva was further inquisitive to know about the perfection of Nāradajī, and therefore he wanted to know about him more and more. In this chapter Nāradajī will describe how he was able to have a brief audience with the Lord while he was absorbed in the transcendental thought of separation from the Lord and when it was very painful for him.

TEXT 2

vyāsa uvāca

bhikṣubhir vipravasite

vijñānādeṣṭṛbhis tava

vartamāno vayasy ādye

tataḥ kim akarod bhavān

SYNONYMS

vyāsaḥ uvāca-Śrī Vyāsadeva said; bhikṣubhiḥ-by the great mendicants; vipravasite-having departed for other places; vijñāna-scientific knowledge in transcendence; ādeṣṭṛbhiḥ-those who had instructed; tava-of your; vartamānaḥ-present; vayasi-of the duration of life; ādye-before the beginning of; tataḥ-after that; kim-what; akarot-did; bhavān-your good self.

Śrī Vyāsadeva said: What did you [Nārada] do after the departure of the great sages who had instructed you in scientific transcendental knowledge before the beginning of your present birth?

Vyāsadeva himself was the disciple of Nāradajī, and therefore it was natural to be anxious to hear what Nārada did after initiation from the spiritual masters. He wanted to follow in Nārada's footsteps in order to attain to the same perfect stage of life. This desire to inquire from the spiritual master is an essential factor to the progressive path. This process is technically known as sad-dharma-pṛcchā.

TEXT 3

svāyambhuva kayā vṛttyā

vartitaṁ te paraṁ vayaḥ

kathaṁ cedam udasrākṣīḥ

kāle prāpte kalevaram

SYNONYMS

svāyambhuva-O son of Brahmā; kayā-under what condition; vṛttyā-occupation; vartitam-was spent; te-you; param-after the initiation; vayaḥ-duration of life; katham-how; ca-and; idam-this; udasrākṣīḥ-did you quit; kāle-in due course; prāpte-having attained; kalevaram-body.

O son of Brahmā, how did you pass your life after initiation, and how did you attain this body, having quit your old one in due course?

Śrī Nārada Muni in his previous life was just an ordinary maidservant's son, so how he became so perfectly transformed into the spiritual body of eternal life, bliss and knowledge is certainly important. Śrī Vyāsadeva desired him to disclose the facts for everyone's satisfaction.

TEXT 4

prāk-kalpa-viṣayām etāṁ

smṛtiṁ te muni-sattama

na hy eṣa vyavadhāt kāla

eṣa sarva-nirākṛtiḥ

SYNONYMS

prāk-prior; kalpa-the duration of Brahmā's day; viṣayām-subject matter; etām-all these; smṛtim-remembrance; te-your; muni-sattama-O great sage; na-not; hi-certainly; eṣaḥ-all these; vyavadhāt-made any difference; kālaḥ-course of time; eṣaḥ-all these; sarva-all; nirākṛtiḥ-annihilation.

O great sage, time annihilates everything in due course, so how is it that this subject matter, which happened prior to this day of Brahmā, is still fresh in your memory, undisturbed by time?

As spirit is not annihilated even after the annihilation of the material body, so also spiritual consciousness is not annihilated. Śrī Nārada developed this spiritual consciousness even when he had his material body in the previous kalpa. Consciousness of the material body means spiritual consciousness expressed through the medium of a material body. This consciousness is inferior, destructible and perverted. But superconsciousness of the supramind in the spiritual plane is as good as the spirit soul and is never annihilated.

TEXT 5

nārada uvāca

bhikṣubhir vipravasite

vijñānādeṣṭṛbhir mama

vartamāno vayasy ādye

tata etad akāraṣam

SYNONYMS

nāradaḥ uvāca-Śrī Nārada said; bhikṣubhiḥ-by the great sages; vipravasite-having departed for other places; vijñāna-scientific spiritual knowledge; ādeṣṭṛbhiḥ-those who imparted unto me; mama-mine; vartamānaḥ-present; vayasi ādye-before this life; tataḥ-thereafter; etat-this much; akāraṣam-performed.

Śrī Nārada said: The great sages, who had imparted scientific knowledge of transcendence to me, departed for other places, and I had to pass my life in this way.

In his previous life, when Nāradajī was impregnated with spiritual knowledge by the grace of the great sages, there was a tangible change in his life, although he was only a boy of five years. That is an important symptom visible after initiation by the bona fide spiritual master. Actual association of devotees brings about a quick change in life for spiritual realization. How it so acted upon the previous life of Śrī Nārada Muni is described by and by in this chapter.

TEXT 6

ekātmajā me jananī

yoṣin mūḍhā ca kiṅkarī

mayy ātmaje 'nanya-gatau

cakre snehānubandhanam

SYNONYMS

eka-ātmajā-having only one son; me-my; jananī-mother; yoṣit-woman by class; mūḍhā-foolish; ca-and; kiṅkarī-maidservant; mayi-unto me; ātmaje-being her offspring; ananya-gatau-one who has no alternative for protection; cakre-did it; sneha-anubandhanam-tied by affectionate bondage.

I was the only son of my mother, who was not only a simple woman but a maidservant as well. Since I was her only offspring, she had no other alternative for protection: she bound me with the tie of affection.

TEXT 7

sāsvatantrā na kalpāsīd

yoga-kṣemaṁ mamecchatī

īśasya hi vaśe loko

yoṣā dārumayī yathā

SYNONYMS

sā-she; asvatantrā-was dependent; na-not; kalpā-able; āsīt-was; yoga-kṣemam-maintenance; mama-my; icchatī-although desirous; īśasya-of providence; hi-for; vaśe-under the control of; lokaḥ-everyone; yoṣā-doll; dāru-mayī-made of wood; yathā-as much as.

She wanted to look after my maintenance properly, but because she was not independent, she was not able to do anything for me. The world is under the full control of the Supreme Lord; therefore everyone is like a wooden doll in the hands of a puppet master.

TEXT 8

ahaṁ ca tad-brahma-kule

ūṣivāṁs tad-upekṣayā

dig-deśa-kālāvyutpanno

bālakaḥ pañca-hāyanaḥ

SYNONYMS

aham-I; ca-also; tat-that; brahma-kule-in the school of the brāhmaṇas; ūṣivān-lived; tat-her; upekṣayā-being dependent on; dik-deśa-direction and country; kāla-time; avyutpannaḥ-having no experience; bālakaḥ-a mere child; pañca-five; hāyanaḥ-years old.

When I was a mere child of five years, I lived in a brāhmaṇa school. I was dependent on my mother's affection and had no experience of different lands.

TEXT 9

ekadā nirgatāṁ gehād

duhantīṁ niśi gāṁ pathi

sarpo 'daśat padā spṛṣṭaḥ

kṛpaṇāṁ kāla-coditaḥ

SYNONYMS

ekadā-once upon a time; nirgatām-having gone away; gehāt-from home; duhantīm-for milking; niśi-at night; gām-the cow; pathi-on the path; sarpaḥ-snake; adaśat-bitten; padā-on the leg; spṛṣṭaḥ-thus struck; kṛpaṇām-the poor woman; kāla-coditaḥ-influenced by supreme time.

Once upon a time, my poor mother, when going out one night to milk a cow, was bitten on the leg by a serpent, influenced by supreme time.

That is the way of dragging a sincere soul nearer to God. The poor boy was being looked after only by his affectionate mother, and yet the mother was taken from the world by the supreme will in order to put him completely at the mercy of the Lord.

TEXT 10

tadā tad aham īśasya

bhaktānāṁ śam abhīpsataḥ

anugrahaṁ manyamānaḥ

prātiṣṭhaṁ diśam uttarām

SYNONYMS

tadā-at that time; tat-that; aham-I; īśasya-of the Lord; bhaktānām-of the devotees; śam-mercy; abhīpsataḥ-desiring; anugraham-special benediction; manyamānaḥ-thinking in that way; prātiṣṭham-departed; diśam uttarām-in the northern direction.

I took this as the special mercy of the Lord, who always desires benediction for His devotees, and so thinking, I started for the north.

Confidential devotees of the Lord see in every step a benedictory direction of the Lord. What is considered to be an odd or difficult moment in the mundane sense is accepted as special mercy of the Lord. Mundane prosperity is a kind of material fever, and by the grace of the Lord the temperature of this material fever is gradually diminished, and spiritual health is obtained step by step. Mundane people misunderstand it.

TEXT 11

sphītāñ janapadāṁs tatra

pura-grāma-vrajākarān

kheṭa-kharvaṭa-vāṭīś ca

vanāny upavanāni ca

SYNONYMS

sphītān-very flourishing; jana-padān-metropolises; tatra-there; pura-towns; grāma-villages; vraja-big farms; ākarān-mineral fields (mines); kheṭa-agricultural lands; kharvaṭa-valleys; vāṭīḥ-flower gardens; ca-and; vanāni-forests; upavanāni-nursery gardens; ca-and.

After my departure, I passed through many flourishing metropolises, towns, villages, animal farms, mines, agricultural lands, valleys, flower gardens, nursery gardens and natural forests.

Man's activities in agriculture, mining, farming, industries, gardening, etc., were all on the same scale as they are now, even previous to the present creation, and the same activities will remain as they are, even in the next creation. After many hundreds of millions of years, one creation is started by the law of nature, and the history of the universe repeats itself practically in the same way. The mundane wranglers waste time with archaeological excavations without searching into the vital necessities of life. After getting an impetus in spiritual life, Śrī Nārada Muni, even though a mere child, did not waste time for a single moment with economic development, although he passed towns and villages, mines and industries. He continually went on to progressive spiritual emancipation. Śrīmad-Bhāgavatam is the repetition of history which happened some hundreds of millions of years ago. As it is said herein, only the most important factors of history are picked up to be recorded in this transcendental literature.

TEXT 12

citra-dhātu-vicitrādrīn

ibha-bhagna-bhuja-drumān

jalāśayāñ chiva-jalān

nalinīḥ sura-sevitāḥ

citra-svanaiḥ patra-rathair

vibhramad bhramara-śriyaḥ

SYNONYMS

citra-dhātu-valuable minerals like gold, silver and copper; vicitra-full of variegatedness; adrīn-hills and mountains; ibha-bhagna-broken by the giant elephants; bhuja-branches; drumān-trees; jalāśayān śiva-health-giving; jalān-reservoirs of water; nalinīḥ-lotus flowers; sura-sevitāḥ-aspired to by the denizens of heaven; citra-svanaiḥ-pleasing to the heart; patra-rathaiḥ-by the birds; vibhramat-bewildering; bhramara-śriyaḥ-decorated by drones.

I passed through hills and mountains full of reservoirs of various minerals like gold, silver and copper, and through tracts of land with reservoirs of water filled with beautiful lotus flowers, fit for the denizens of heaven, decorated with bewildered bees and singing birds.

TEXT 13

nala-veṇu-śaras-tanba-

kuśa-kīcaka-gahvaram

eka evātiyāto 'ham

adrākṣaṁ vipinaṁ mahat

ghoraṁ pratibhayākāraṁ

vyālolūka-śivājiram

SYNONYMS

nala-pipes; veṇu-bamboo; śaraḥ-pens; tanba-full of; kuśa-sharp grass; kīcaka-weeds; gahvaram-caves; ekaḥ-alone; eva-only; atiyātaḥ-difficult to go through; aham-I; adrākṣam-visited; vipinam-deep forests; mahat-great; ghoram-fearful; pratibhaya-ākāram-dangerously; vyāla-snakes; ulūka-owls; śiva-jackals; ajiram-playgrounds.

I then passed alone through many forests of rushes, bamboo, reeds, sharp grass, weeds and caves, which were very difficult to go through alone. I visited deep, dark and dangerously fearful forests, which were the play yards of snakes, owls and jackals.

It is the duty of a mendicant (parivrājakācārya) to experience all varieties of God's creation by traveling alone through all forests, hills, towns, villages, etc., to gain faith in God and strength of mind as well as to enlighten the inhabitants with the message of God. A sannyāsī is duty-bound to take all these risks without fear, and the most typical sannyāsī of the present age is Lord Caitanya, who traveled in the same manner through the central Indian jungles, enlightening even the tigers, bears, snakes, deer, elephants and many other jungle animals. In this age of Kali, sannyāsa is forbidden for ordinary men. One who changes his dress to make propaganda is a different man from the original ideal sannyāsī. One should, however, take the vow to stop social intercourse completely and devote life exclusively to the service of the Lord. The change of dress is only a formality. Lord Caitanya did not accept the name of a sannyāsī, and in this age of Kali the so-called sannyāsīs should not change their former names, following in the footsteps of Lord Caitanya. In this age, devotional service of hearing and repeating the holy glories of the Lord is strongly recommended, and one who takes the vow of renunciation of family life need not imitate the parivrājakācārya like Nārada or Lord Caitanya, but may sit down at some holy place and devote his whole time and energy to hear and repeatedly chant the holy scriptures left by the great ācāryas like the six Gosvāmīs of Vṛndāvana.

TEXT 14

pariśrāntendriyātmāhaṁ

tṛṭ-parīto bubhukṣitaḥ

snātvā pītvā hrade nadyā

upaspṛṣṭo gata-śramaḥ

SYNONYMS

pariśrānta-being tired; indriya-bodily; ātmā-mentally; aham-I; tṛṭ-parītaḥ-being thirsty; bubhukṣitaḥ-and hungry; snātvā-taking a bath; pītvā-and drinking water also; hrade-in the lake; nadyāḥ-of a river; upaspṛṣṭaḥ-being in contact with; gata-got relief from; śramaḥ-tiredness.

Thus traveling, I felt tired, both bodily and mentally, and I was both thirsty and hungry. So I took a bath in a river lake and also drank water. By contacting water, I got relief from my exhaustion.

A traveling mendicant can meet the needs of body, namely thirst and hunger, by the gifts of nature without being a beggar at the doors of the householders. The mendicant therefore does not go to the house of a householder to beg but to enlighten him spiritually.

TEXT 15

tasmin nirmanuje 'raṇye

pippalopastha āśritaḥ

ātmanātmānam ātmasthaṁ

yathā-śrutam acintayam

SYNONYMS

tasmin-in that; nirmanuje-without human habitation; araṇye-in the forest; pippala-banyan tree; upasthe-sitting under it; āśritaḥ-taking shelter of; ātmanā-by intelligence; ātmānam-the Supersoul; ātma-stham-situated within myself; yathā-śrutam-as I had heard it from the liberated souls; acintayam-thought over.

After that, under the shadow of a banyan tree in an uninhabited forest I began to meditate upon the Supersoul situated within, using my intelligence, as I had learned from liberated souls.

One should not meditate according to one's personal whims. One should know perfectly well from the authoritative sources of scriptures through the transparent medium of a bona fide spiritual master and by proper use of one's trained intelligence for meditating upon the Supersoul dwelling within every living being. This consciousness is firmly developed by a devotee who has rendered loving service unto the Lord by carrying out the orders of the spiritual master. Śrī Nāradajī contacted bona fide spiritual masters, served them sincerely and got enlightenment rightly. Thus he began to meditate.

TEXT 16

dhyāyataś caraṇāmbhojaṁ

bhāva-nirjita-cetasā

autkaṇṭhyāśru-kalākṣasya

hṛdy āsīn me śanair hariḥ

SYNONYMS

dhyāyataḥ-thus meditating upon; caraṇa-ambhojam-the lotus feet of the localized Personality of Godhead; bhāva-nirjita-mind transformed in transcendental love for the Lord; cetasā-all mental activities (thinking, feeling and willing); autkaṇṭhya-eagerness; aśru-kala-tears rolled down; akṣasya-of the eyes; hṛdi-within my heart; āsīt-appeared; me-my; śanaiḥ-without delay; hariḥ-the Personality of Godhead.

As soon as I began to meditate upon the lotus feet of the Personality of Godhead with my mind transformed in transcendental love, tears rolled down my eyes, and without delay the Personality of Godhead Śrī Kṛṣṇa appeared on the lotus of my heart.

The word bhāva is significant here. This bhāva stage is attained after one has transcendental affection for the Lord. The first initial stage is called śraddhā, or a liking for the Supreme Lord, and in order to increase that liking one has to associate with pure devotees of the Lord. The third stage is to practice the prescribed rules and regulations of devotional service. This will dissipate all sorts of misgivings and remove all personal deficiencies that hamper progress in devotional service.

When all misgivings and personal deficiencies are removed, there is a standard faith in transcendental matter, and the taste for it increases in greater proportion. This stage leads to attraction, and after this there is bhāva, or the prior stage of unalloyed love for God. All the above different stages are but different stages of development of transcendental love. Being so surcharged with transcendental love, there comes a strong feeling of separation which leads to eight different kinds of ecstasies. Tears from the eyes of a devotee is an automatic reaction, and because Śrī Nārada Muni in his previous birth attained that stage very quickly after his departure from home, it was quite possible for him to perceive the actual presence of the Lord, which he tangibly experienced by his developed spiritual senses without material tinge.

TEXT 17

premātibhara-nirbhinna-

pulakāṅgo 'tinirvṛtaḥ

ānanda-samplave līno

nāpaśyam ubhayaṁ mune

SYNONYMS

premā-love; atibhara-excessive; nirbhinna-especially distinguished; pulaka-feelings of happiness; aṅgaḥ-different bodily parts; ati-nirvṛtaḥ-being fully overwhelmed; ānanda-ecstasy; samplave-in the ocean of; līnaḥ-absorbed in; na-not; apaśyam-could see; ubhayam-both; mune-O Vyāsadeva.

O Vyāsadeva, at that time, being exceedingly overpowered by feelings of happiness, every part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could not see both myself and the Lord.

Spiritual feelings of happiness and intense ecstasies have no mundane comparison. Therefore it is very difficult to give expression to such feelings. We can just have a glimpse of such ecstasy in the words of Śrī Nārada Muni. Each and every part of the body or senses has its particular function. After seeing the Lord, all the senses become fully awakened to render service unto the Lord because in the liberated state the senses are fully efficient in serving the Lord. As such, in that transcendental ecstasy it so happened that the senses became separately enlivened to serve the Lord. This being so, Nārada Muni lost himself in seeing both himself and the Lord simultaneously.

TEXT 18

rūpaṁ bhagavato yat tan

manaḥ-kāntaṁ śucāpaham

apaśyan sahasottasthe

vaiklavyād durmanā iva

SYNONYMS

rūpam-form; bhagavataḥ-of the Personality of Godhead; yat-as it is; tat-that; manaḥ-of the mind; kāntam-as it desires; śuca-apaham-vanishing all disparity; apaśyan-without seeing; sahasā-all of a sudden; uttasthe-got up; vaiklavyāt-being perturbed; durmanāḥ-having lost the desirable; iva-as it were.

The transcendental form of the Lord, as it is, satisfies the mind's desire and at once erases all mental incongruities. Upon losing that form, I suddenly got up, being perturbed, as is usual when one loses that which is desirable.

That the Lord is not formless is experienced by Nārada Muni. But His form is completely different from all forms of our material experience. For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer. That the Lord is formless or impersonal means that He has nothing like a material form and is not like any material personality.

As spiritual beings, having eternal relations with that transcendental form of the Lord, we are, life after life, searching after that form of the Lord, and we are not satisfied by any other form of material appeasement. Nārada Muni got a glimpse of this, but having not seen it again he became perturbed and stood up all of a sudden to search it out. What we desire life after life was obtained by Nārada Muni, and losing sight of Him again was certainly a great shock for him.

TEXT 19

didṛkṣus tad ahaṁ bhūyaḥ

praṇidhāya mano hṛdi

vīkṣamāṇo 'pi nāpaśyam

avitṛpta ivāturaḥ

SYNONYMS

didṛkṣuḥ-desiring to see; tat-that; aham-I; bhūyaḥ-again; praṇidhāya-having concentrated the mind; manaḥ-mind; hṛdi-upon the heart; vīkṣamāṇaḥ-waiting to see; api-in spite of; na-never; apaśyam-saw Him; avitṛptaḥ-without being satisfied; iva-like; āturaḥ-aggrieved.

I desired to see again that transcendental form of the Lord, but despite my attempts to concentrate upon the heart with eagerness to view the form again, I could not see Him any more, and thus dissatisfied, I was very much aggrieved.

There is no mechanical process to see the form of the Lord. It completely depends on the causeless mercy of the Lord. We cannot demand the Lord to be present before our vision, just as we cannot demand the sun to rise whenever we like. The sun rises out of his own accord; so also the Lord is pleased to be present out of His causeless mercy. One should simply await the opportune moment and go on discharging his prescribed duty in devotional service of the Lord. Nārada Muni thought that the Lord could be seen again by the same mechanical process which was successful in the first attempt, but in spite of his utmost endeavor he could not make the second attempt successful. The Lord is completely independent of all obligations. He can simply be bound up by the tie of unalloyed devotion. Nor is He visible or perceivable by our material senses. When He pleases, being satisfied with the sincere attempt of devotional service depending completely on the mercy of the Lord, then He may be seen out of His own accord.

TEXT 20

evaṁ yatantaṁ vijane

mām āhāgocaro girām

gambhīra-ślakṣṇayā vācā

śucaḥ praśamayann iva

SYNONYMS

evam-thus; yatantam-one who is engaged in attempting; vijane-in that lonely place; mām-unto me; āha-said; agocaraḥ-beyond the range of physical sound; girām-utterances; gambhīra-grave; ślakṣṇayā-pleasing to hear; vācā-words; śucaḥ-grief; praśamayan-mitigating; iva-like.

Seeing my attempts in that lonely place, the Personality of Godhead, who is transcendental to all mundane description, spoke to me with gravity and pleasing words, just to mitigate my grief.

In the Vedas it is said that God is beyond the approach of mundane words and intelligence. And yet by His causeless mercy one can have suitable senses to hear Him or to speak to Him. This is the Lord's inconceivable energy. One upon whom His mercy is bestowed can hear Him. The Lord was much pleased with Nārada Muni, and therefore the necessary strength was invested in him so that he could hear the Lord. It is not, however, possible for others to perceive directly the touch of the Lord during the probationary stage of regulative devotional service. It was a special gift for Nārada. When he heard the pleasing words of the Lord, the feelings of separation were to some extent mitigated. A devotee in love with God feels always the pangs of separation and is therefore always enwrapped in transcendental ecstasy.

TEXT 21

hantāsmiñ janmani bhavān

mā māṁ draṣṭum ihārhati

avipakva-kaṣāyāṇāṁ

durdarśo 'haṁ kuyoginām

SYNONYMS

hanta-O Nārada; asmin-this; janmani-duration of life; bhavān-yourself; mā-not; mām-Me; draṣṭum-to see; iha-here; arhati-deserve; avipakva-immature; kaṣāyāṇām-material dirt; durdarśaḥ-difficult to be seen; aham-I; kuyoginām-incomplete in service.

O Nārada [the Lord spoke], I regret that during this lifetime you will not be able to see Me anymore. Those who are incomplete in service and who are not completely free from all material taints can hardly see Me.

The Personality of Godhead is described in the Bhagavad-gītā as the most pure, the Supreme and the Absolute Truth. There is no trace of a tinge of materiality in His person, and thus one who has the slightest tinge of material affection cannot approach Him. The beginning of devotional service starts from the point when one is freed from at least two forms of material modes, namely the mode of passion and the mode of ignorance. The result is exhibited by the signs of being freed from kāma (lust) and lobha (covetousness). That is to say, one must be freed from the desires for sense satisfaction and avarice for sense gratification. The balanced mode of nature is goodness. And to be completely freed from all material tinges is to become free from the mode of goodness also. To search the audience of God in a lonely forest is considered to be in the mode of goodness. One can go out into the forest to attain spiritual perfection, but that does not mean that one can see the Lord personally there. One must be completely freed from all material attachment and be situated on the plane of transcendence, which alone will help the devotee get in personal touch with the Personality of Godhead. The best method is that one should live at a place where the transcendental form of the Lord is worshiped. The temple of the Lord is a transcendental place, whereas the forest is a materially good habitation. A neophyte devotee is always recommended to worship the Deity of the Lord (arcanā) rather than go into the forest to search out the Lord. Devotional service begins from the process of arcanā, which is better than going out in the forest. In his present life, which is completely freed from all material hankerings, Śrī Nārada Muni does not go into the forest, although he can turn every place into Vaikuṇṭha by his presence only. He travels from one planet to another to convert men, gods, Kinnaras, Gandharvas, ṛṣis, munis and all others to become devotees of the Lord. By his activities he has engaged many devotees like Prahlāda Mahārāja, Dhruva Mahārāja and many others in the transcendental service of the Lord. A pure devotee of the Lord, therefore, follows in the footsteps of the great devotees like Nārada and Prahlāda and engages his whole time in glorifying the Lord by the process of kīrtana. Such a preaching process is transcendental to all material qualities.

TEXT 22

sakṛd yad darśitaṁ rūpam

etat kāmāya te 'nagha

mat-kāmaḥ śanakaiḥ sādhu

sarvān muñcati hṛc-chayān

SYNONYMS

sakṛt-once only; yat-that; darśitam-shown; rūpam-form; etat-this is; kāmāya-for hankerings; te-your; anagha-O virtuous one; mat-Mine; kāmaḥ-desire; śanakaiḥ-by increasing; sādhuḥ-devotee; sarvān-all; muñcati-gives away; hṛt-śayān-material desires.

O virtuous one, you have only once seen My person, and this is just to increase your desire for Me, because the more you hanker for Me, the more you will be freed from all material desires.

A living being cannot be vacant of desires. He is not a dead stone. He must be working, thinking, feeling and willing. But when he thinks, feels and wills materially, he becomes entangled, and conversely when he thinks, feels and wills for the service of the Lord, he becomes gradually freed from all entanglement. The more a person is engaged in the transcendental loving service of the Lord, the more he acquires a hankering for it. That is the transcendental nature of godly service. Material service has satiation, whereas spiritual service of the Lord has neither satiation nor end. One can go on increasing his hankerings for the loving transcendental service of the Lord, and yet he will not find satiation or end. By intense service of the Lord, one can experience the presence of the Lord transcendentally. Therefore seeing the Lord means being engaged in His service because His service and His person are identical. The sincere devotee should go on with sincere service of the Lord. The Lord will give proper direction as to how and where it has to be done. There was no material desire in Nārada, and yet just to increase his intense desire for the Lord, he was so advised.

TEXT 23

sat-sevayādīrghayāpi

jātā mayi dṛḍhā matiḥ

hitvāvadyam imaṁ lokaṁ

gantā maj-janatām asi

SYNONYMS

sat-sevayā-by service of the Absolute Truth; adīrghayā-for some days; api-even; jātā-having attained; mayi-unto Me; dṛḍhā-firm; matiḥ-intelligence; hitvā-having given up; avadyam-deplorable; imam-this; lokam-material worlds; gantā-going to; mat-janatām-My associates; asi-become.

By service of the Absolute Truth, even for a few days, a devotee attains firm and fixed intelligence in Me. Consequently he goes on to become My associate in the transcendental world after giving up the present deplorable material worlds.

Serving the Absolute Truth means rendering service unto the Absolute Personality of Godhead under the direction of the bona fide spiritual master, who is a transparent via medium between the Lord and the neophyte devotee. The neophyte devotee has no ability to approach the Absolute Personality of Godhead by the strength of his present imperfect material senses, and therefore under the direction of the spiritual master he is trained in transcendental service of the Lord. And by such training, even for some days, the neophyte devotee gets intelligence in such transcendental service, which leads him ultimately to get free from perpetual inhabitation in the material worlds and to be promoted to the transcendental world to become one of the liberated associates of the Lord in the kingdom of God.

TEXT 24

matir mayi nibaddheyaṁ

na vipadyeta karhicit

prajā-sarga-nirodhe 'pi

smṛtiś ca mad-anugrahāt

SYNONYMS

matiḥ-intelligence; mayi-devoted to Me; nibaddhā-engaged; iyam-this; na-never; vipadyeta-separate; karhicit-at any time; prajā-living beings; sarga-at the time of creation; nirodhe-also at the time of annihilation; api-even; smṛtiḥ-remembrance; ca-and; mat-Mine; anugrahāt-by the mercy of.

Intelligence engaged in My devotion cannot be thwarted at any time. Even at the time of creation, as well as at the time of annihilation, your remembrance will continue by My mercy.

Devotional service rendered to the Personality of Godhead never goes in vain. Since the Personality of Godhead is eternal, intelligence applied in His service or anything done in His relation is also permanent. In the Bhagavad-gītā it is said that such transcendental service rendered unto the Personality of Godhead accumulates birth after birth, and when the devotee is fully matured, the total service counted together makes him eligible to enter into the association of the Personality of Godhead. Such accumulation of God's service is never vanquished, but increases till fully matured.

TEXT 25

etāvad uktvopararāma tan mahad

bhūtaṁ nabho-liṅgam aliṅgam īśvaram

ahaṁ ca tasmai mahatāṁ mahīyase

śīrṣṇāvanāmaṁ vidadhe 'nukampitaḥ

SYNONYMS

etāvat-thus; uktvā-spoken; upararāma-stopped; tat-that; mahat-great; bhūtam-wonderful; nabhaḥ-liṅgam-personified by sound; aliṅgam-unseen by the eyes; īśvaram-the supreme authority; aham-I; ca-also; tasmai-unto Him; mahatām-the great; mahīyase-unto the glorified; śīrṣṇā-by the head; avanāmam-obeisances; vidadhe-executed; anukampitaḥ-being favored by Him.

Then that supreme authority, personified by sound and unseen by eyes, but most wonderful, stopped speaking. Feeling a sense of gratitude, I offered my obeisances unto Him, bowing my head.

That the Personality of Godhead was not seen but only heard does not make any difference. The Personality of Godhead produced the four Vedas by His breathing, and He is seen and realized through the transcendental sound of the Vedas. Similarly, the Bhagavad-gītā is the sound representation of the Lord, and there is no difference in identity. The conclusion is that the Lord can be seen and heard by persistent chanting of the transcendental sound.

TEXT 26

nāmāny anantasya hata-trapaḥ paṭhan

guhyāni bhadrāṇi kṛtāni ca smaran

gāṁ paryaṭaṁs tuṣṭa-manā gata-spṛhaḥ

kālaṁ pratīkṣan vimado vimatsaraḥ

SYNONYMS

nāmāni-the holy name, fame, etc.; anantasya-of the unlimited; hata-trapaḥ-being freed from all formalities of the material world; paṭhan-by recitation, repeated reading, etc.; guhyāni-mysterious; bhadrāṇi-all benedictory; kṛtāni-activities; ca-and; smaran-constantly remembering; gām-on the earth; paryaṭan-traveling all through; tuṣṭa-manāḥ-fully satisfied; gata-spṛhaḥ-completely freed from all material desires; kālam-time; pratīkṣan-awaiting; vimadaḥ-without being proud; vimatsaraḥ-without being envious.

Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all over the earth, fully satisfied, humble and unenvious.

The life of a sincere devotee of the Lord is thus explained in a nutshell by Nārada Muni by his personal example. Such a devotee, after his initiation by the Lord or His bona fide representative, takes very seriously chanting of the glories of the Lord and traveling all over the world so that others may also hear the glories of the Lord. Such devotees have no desire for material gain. They are conducted by one single desire: to go back to Godhead. This awaits them in due course on quitting the material body. Because they have the highest aim of life, going back to Godhead, they are never envious of anyone, nor are they proud of being eligible to go back to Godhead. Their only business is to chant and remember the holy name, fame and pastimes of the Lord and, according to personal capacity, to distribute the message for others' welfare without motive of material gain.

TEXT 27

evaṁ kṛṣṇa-mater brahman

nāsaktasyāmalātmanaḥ

kālaḥ prādurabhūt kāle

taḍit saudāmanī yathā

SYNONYMS

evam-thus; kṛṣṇa-mateḥ-one who is fully absorbed in thinking of Kṛṣṇa; brahman-O Vyāsadeva; na-not; āsaktasya-of one who is attached; amala-ātmanaḥ-of one who is completely free from all material dirt; kālaḥ-death; prādurabhūt-become visible; kāle-in the course of time; taḍit-lightning; saudāmanī-illuminating; yathā-as it is.

And so, O Brāhmaṇa Vyāsadeva, in due course of time I, who was fully absorbed in thinking of Kṛṣṇa and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously.

To be fully absorbed in the thought of Kṛṣṇa means clearance of material dirts or hankerings. As a very rich man has no hankerings for small petty things, so also a devotee of Lord Kṛṣṇa, who is guaranteed to pass on to the kingdom of God, where life is eternal, fully cognizant and blissful, naturally has no hankerings for petty material things, which are like dolls or shadows of the reality and are without permanent value. That is the sign of spiritually enriched persons. And in due course of time, when a pure devotee is completely prepared, all of a sudden the change of body occurs which is commonly called death. And for the pure devotee such a change takes place exactly like lightning, and illumination follows simultaneously. That is to say a devotee simultaneously changes his material body and develops a spiritual body by the will of the Supreme. Even before death, a pure devotee has no material affection, due to his body's being spiritualized like a red-hot iron in contact with fire.

TEXT 28

prayujyamāne mayi tāṁ

śuddhāṁ bhāgavatīṁ tanum

ārabdha-karma-nirvāṇo

nyapatat pāñca-bhautikaḥ

SYNONYMS

prayujyamāne-having been awarded; mayi-on me; tām-that; śuddhām-transcendental; bhāgavatīm-fit for associating with the Personality of Godhead; tanum-body; ārabdha-acquired; karma-fruitive work; nirvāṇaḥ-prohibitive; nyapatat-quit; pāñca-bhautikaḥ-body made of five material elements.

Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work [karma] stopped.

Informed by the Personality of Godhead that he would be awarded a transcendental body befitting the Lord's association, Nārada got his spiritual body as soon as he quitted his material body. This transcendental body is free from material affinity and invested with three primary transcendental qualities, namely eternity, freedom from material modes, and freedom from reactions of fruitive activities. The material body is always afflicted with the lack of these three qualities. A devotee's body becomes at once surcharged with the transcendental qualities as soon as he is engaged in the devotional service of the Lord. It acts like the magnetic influence of a touchstone upon iron. The influence of transcendental devotional service is like that. Therefore change of the body means stoppage of the reaction of three qualitative modes of material nature upon the pure devotee. There are many instances of this in the revealed scriptures. Dhruva Mahārāja and Prahlāda Mahārāja and many other devotees were able to see the Personality of Godhead face to face apparently in the same body. This means that the quality of a devotee's body changes from material to transcendence. That is the opinion of the authorized Gosvāmīs via the authentic scriptures. In the Brahma-saṁhitā it is said that beginning from the indra-gopa germ up to the great Indra, King of heaven, all living beings are subjected to the law of karma and are bound to suffer and enjoy the fruitive results of their own work. Only the devotee is exempt from such reactions, by the causeless mercy of the supreme authority, the Personality of Godhead.

TEXT 29

kalpānta idam ādāya

śayāne 'mbhasy udanvataḥ

śiśayiṣor anuprāṇaṁ

viviśe 'ntar ahaṁ vibhoḥ

SYNONYMS

kalpa-ante-at the end of Brahmā's day; idam-this; ādāya-taking together; śayāne-having gone to lie down; ambhasi-in the causal water; udanvataḥ-devastation; śiśayiṣoḥ-lying of the Personality of Godhead (Nārāyaṇa); anuprāṇam-breathing; viviśe-entered into; antaḥ-within; aham-I; vibhoḥ-of Lord Brahmā.

At the end of the millennium, when the Personality of Godhead Lord Nārāyaṇa lay down within the water of devastation, Brahmā began to enter into Him along with all creative elements, and I also entered through His breathing.

Nārada is known as the son of Brahmā, as Lord Kṛṣṇa is known as the son of Vasudeva. The Personality of Godhead and His liberated devotees like Nārada appear in the material world by the same process. As it is said in the Bhagavad-gītā, the birth and activities of the Lord are all transcendental. Therefore, according to authorized opinion, the birth of Nārada as the son of Brahmā is also a transcendental pastime. His appearance and disappearance are practically on the same level as that of the Lord. The Lord and His devotees are therefore simultaneously one and different as spiritual entities. They belong to the same category of transcendence.

TEXT 30

sahasra-yuga-paryante

utthāyedaṁ sisṛkṣataḥ

marīci-miśrā ṛṣayaḥ

prāṇebhyo 'haṁ ca jajñire

SYNONYMS

sahasra-one thousand; yuga-4,300,000 years; paryante-at the end of the duration; utthāya-having expired; idam-this; sisṛkṣataḥ-desired to create again; marīci-miśrāḥ-ṛṣis like Marīci; ṛṣayaḥ-all the ṛṣis; prāṇebhyaḥ-out of His senses; aham-I; ca-also; jajñire-appeared.

After 4,300,000,000 solar years, when Brahmā awoke to create again by the will of the Lord, all the ṛṣis like Marīci, Aṅgirā, Atri and so on were created from the transcendental body of the Lord, and I also appeared along with them.

The duration of a day in the life of Brahmā is 4,320,000,000 solar years. This is stated also in the Bhagavad-gītā. So for this period Brahmājī rests in yoga-nidrā within the body of the Garbhodakaśāyī Viṣṇu, the generator of Brahmā. Thus after the sleeping period of Brahmā, when there is again creation by the will of the Lord through the agency of Brahmā, all the great ṛṣis again appear from different parts of the transcendental body, and Nārada also appears. This means that Nārada appears in the same transcendental body, just as a man awakes from sleep in the same body. Śrī Nārada is eternally free to move in all parts of the transcendental and material creations of the Almighty. He appears and disappears in his own transcendental body, which is without distinction of body and soul, unlike conditioned beings.

TEXT 31

antar bahiś ca lokāṁs trīn

paryemy askandita-vrataḥ

anugrahān mahā-viṣṇor

avighāta-gatiḥ kvacit

SYNONYMS

antaḥ-in the transcendental world; bahiḥ-in the material world; ca-and; lokān-planets; trīn-three (divisions); paryemi-travel; askandita-unbroken; vrataḥ-vow; anugrahāt-by the causeless mercy; mahā-viṣṇoḥ-of the Mahā-Viṣṇu (Kāraṇodakaśāyī Viṣṇu); avighāta-without restriction; gatiḥ-entrance; kvacit-at any time.

Since then, by the grace of the almighty Viṣṇu, I travel everywhere without restriction both in the transcendental world and in the three divisions of the material world. This is because I am fixed in unbroken devotional service of the Lord.

As stated in the Bhagavad-gītā, there are three divisions of the material spheres, namely the ūrdhva-loka (topmost planets), madhya-loka (midway planets) and adho-loka (downward planets). Beyond the ūrdhva-loka planets, that is to say above the Brahmaloka, are the material coverings of the universes, and above that is the spiritual sky, which is unlimited in expansion, containing unlimited self-illuminated Vaikuṇṭha planets inhabited by God Himself along with His associates, who are all eternally liberated living entities. Śrī Nārada Muni could enter all these planets in both the material and spiritual spheres without restriction, as much as the almighty Lord is free to move personally in any part of His creation. In the material world the living beings are influenced by the three material modes of nature, namely goodness, passion and ignorance. But Śrī Nārada Muni is transcendental to all these material modes, and thus he can travel everywhere unrestricted. He is a liberated spaceman. The causeless mercy of Lord Viṣṇu is unparalleled, and such mercy is perceived by the devotees only by the grace of the Lord. Therefore, the devotees never fall down, but the materialists, i.e., the fruitive workers and the speculative philosophers, do fall down, being forced by their respective modes of nature. The ṛṣis, as above mentioned, cannot enter into the transcendental world like Nārada. This fact is disclosed in the Narasiṁha Purāṇa. Ṛṣis like Marīci are authorities in fruitive work, and ṛṣis like Sanaka and Sanātana are authorities in philosophical speculations. But Śrī Nārada Muni is the prime authority for transcendental devotional service of the Lord. All the great authorities in the devotional service of the Lord follow in the footsteps of Nārada Muni in the order of the Nārada-bhakti-sūtra, and therefore all the devotees of the Lord are unhesitatingly qualified to enter into the kingdom of God, Vaikuṇṭha.

TEXT 32

deva-dattām imāṁ vīṇāṁ

svara-brahma-vibhūṣitām

mūrcchayitvā hari-kathāṁ

gāyamānaś carāmy aham

SYNONYMS

deva-the Supreme Personality of Godhead (Śrī Kṛṣṇa); dattām-gifted by; imām-this; vīṇām-a musical stringed instrument; svara-singing meter; brahma-transcendental; vibhūṣitām-decorated with; mūrcchayitvā-vibrating; hari-kathām-transcendental message; gāyamānaḥ-singing constantly; carāmi-do move; aham-I.

And thus I travel, constantly singing the transcendental message of the glories of the Lord, vibrating this instrument called a vīṇā, which is charged with transcendental sound and which was given to me by Lord Kṛṣṇa.

The musical stringed instrument called the vīṇā, which was handed to Nārada by Lord Śrī Kṛṣṇa, is described in the Liṅga Purāṇa, and this is confirmed by Śrīla Jīva Gosvāmī. This transcendental instrument is identical with Lord Śrī Kṛṣṇa and Nārada because all of them are of the same transcendental category. Sound vibrated by the instrument cannot be material, and therefore the glories and pastimes which are broadcast by the instrument of Nārada are also transcendental, without a tinge of material inebriety. The seven singing meters, namely Ṣa (Ṣaḍja), Ṛ (Ṛṣabha), Gā (Gāndhāra), Ma (Madhyama), Pa (Pañcama), Dha (Dhaivata) and Ni (Niṣāda), are also transcendental and specifically meant for transcendental songs. As a pure devotee of the Lord, Śrī Nāradadeva is always fulfilling his obligation to the Lord for His gift of the instrument, and thus he is always engaged in singing His transcendental glories and is therefore infallible in his exalted position. Following in the footsteps of Śrīla Nārada Muni, a self-realized soul in the material world should also properly use the sound meters, namely Ṣa, Ṛ, Gā, Mā, etc., in the service of the Lord by constantly singing the glories of the Lord, as confirmed in the Bhagavad-gītā.

TEXT 33

pragāyataḥ sva-vīryāṇi

tīrtha-pādaḥ priya-śravāḥ

āhūta iva me śīghraṁ

darśanaṁ yāti cetasi

SYNONYMS

pragāyataḥ-thus singing; sva-vīryāṇi-own activities; tīrtha-pādaḥ-the Lord, whose lotus feet are the source of all virtues or holiness; priya-śravāḥ-pleasing to hear; āhūtaḥ-called for; iva-just like; me-to me; śīghram-very soon; darśanam-sight; yāti-appears; cetasi-on the seat of the heart.

The Supreme Lord Śrī Kṛṣṇa, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities.

The Absolute Personality of Godhead is not different from His transcendental name, form, pastimes and the sound vibrations thereof. As soon as a pure devotee engages himself in the pure devotional service of hearing, chanting and remembering the name, fame and activities of the Lord, at once He becomes visible to the transcendental eyes of the pure devotee by reflecting Himself on the mirror of the heart by spiritual television. Therefore a pure devotee who is related with the Lord in loving transcendental service can experience the presence of the Lord at every moment. It is a natural psychology in every individual case that a person likes to hear and enjoy his personal glories enumerated by others. That is a natural instinct, and the Lord, being also an individual personality like others, is not an exception to this psychology because psychological characteristics visible in the individual souls are but reflections of the same psychology in the Absolute Lord. The only difference is that the Lord is the greatest personality of all and absolute in all His affairs. If, therefore, the Lord is attracted by the pure devotee's chanting of His glories, there is nothing astonishing. Since He is absolute, He can appear Himself in the picture of His glorification, the two things being identical. Śrīla Nārada chants the glorification of the Lord not for his personal benefit but because the glorifications are identical with the Lord. Nārada Muni penetrates into the presence of the Lord by the transcendental chanting.

TEXT 34

etad dhy ātura-cittānāṁ

mātrā-sparśecchayā muhuḥ

bhava-sindhu-plavo dṛṣṭo

hari-caryānuvarṇanam

SYNONYMS

etat-this; hi-certainly; ātura-cittānām-of those whose minds are always full of cares and anxieties; mātrā-objects of sense enjoyment; sparśa-senses; icchayā-by desires; muhuḥ-always; bhava-sindhu-the ocean of nescience; plavaḥ-boat; dṛṣṭaḥ-experienced; hari-carya-activities of Hari, the Personality of Godhead; anuvarṇanam-constant recitation.

It is personally experienced by me that those who are always full of cares and anxieties due to desiring contact of the senses with their objects can cross the ocean of nescience on a most suitable boat-the constant chanting of the transcendental activities of the Personality of Godhead.

The symptom of a living being is that he cannot remain silent even for some time. He must be doing something, thinking of something or talking about something. Generally the materialistic men think and discuss about subjects which satisfy their senses. But as these things are exercised under the influence of the external, illusory energy, such sensual activities do not actually give them any satisfaction. On the contrary, they become full with cares and anxieties. This is called māyā, or what is not. That which cannot give them satisfaction is accepted as an object for satisfaction. So Nārada Muni, by his personal experience, says that satisfaction for such frustrated beings engaged in sense gratification is to chant always the activities of the Lord. The point is that the subject matter only should be changed. No one can check the thinking activities of a living being, nor the feeling, willing or working processes. But if one wants actual happiness, one must change the subject matter only. Instead of talking of the politics of a dying man, one might discuss the politics administered by the Lord Himself. Instead of relishing activities of the cinema artists, one can turn his attention to the activities of the Lord with His eternal associates like the gopīs and Lakṣmīs. The almighty Personality of Godhead, by His causeless mercy, descends on the earth and manifests activities almost on the line of the worldly men, but at the same time extraordinarily, because He is almighty. He does so for the benefit of all conditioned souls so that they can turn their attention to transcendence. By doing so, the conditioned soul will gradually be promoted to the transcendental position and easily cross the ocean of nescience, the source of all miseries. This is stated from personal experience by such an authority as Śrī Nārada Muni. And we can have the same experience also if we begin to follow in the footsteps of the great sage, the dearmost devotee of the Lord.

TEXT 35

yamādibhir yoga-pathaiḥ

kāma-lobha-hato muhuḥ

mukunda-sevayā yadvat

tathātmāddhā na śāmyati

SYNONYMS

yama-ādibhiḥ-by the process of practicing self-restraint; yoga-pathaiḥ-by the system of yoga (mystic bodily power to attain the godly stage); kāma-desires for sense satisfaction; lobha-lust for satisfaction of the senses; hataḥ-curbed; muhuḥ-always; mukunda-the Personality of Godhead; sevayā-by the service of; yadvat-as it is; tathā-like that; ātmā-the soul; addhā-for all practical purposes; na-does not; śāmyati-be satisfied.

It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Personality of Godhead.

Yoga aims at controlling the senses. By practice of the mystic process of bodily exercise in sitting, thinking, feeling, willing, concentrating, meditating and at last being merged into transcendence, one can control the senses. The senses are considered like venomous serpents, and the yoga system is just to control them. On the other hand, Nārada Muni recommends another method for controlling the senses in the transcendental loving service of Mukunda, the Personality of Godhead. By his experience he says that devotional service to the Lord is more effective and practical than the system of artificially controlling the senses. In the service of the Lord Mukunda, the senses are transcendentally engaged. Thus there is no chance of their being engaged in sense satisfaction. The senses want some engagement. To check them artificially is no check at all because as soon as there is some opportunity for enjoyment, the serpentlike senses will certainly take advantage of it. There are many such instances in history, just like Viśvāmitra Muni's falling a victim to the beauty of Menakā. But Ṭhākura Haridāsa was allured at midnight by the well-dressed Māyā, and still she could not induce that great devotee into her trap.

The whole idea is that without devotional service of the Lord, neither the yoga system nor dry philosophical speculation can ever become successful. Pure devotional service of the Lord, without being tinged with fruitive work, mystic yoga or speculative philosophy, is the foremost procedure to attain self-realization. Such pure devotional service is transcendental in nature, and the systems of yoga and jñāna are subordinate to such a process. When the transcendental devotional service is mixed with a subordinate process, it is no longer transcendental but is called mixed devotional service. Śrīla Vyāsadeva, the author of Śrīmad-Bhāgavatam, will gradually develop all these different systems of transcendental realization in the text.

TEXT 36

sarvaṁ tad idam ākhyātaṁ

yat pṛṣṭo 'haṁ tvayānagha

janma-karma-rahasyaṁ me

bhavataś cātma-toṣaṇam

SYNONYMS

sarvam-all; tat-that; idam-this; ākhyātam-described; yat-whatever; pṛṣṭaḥ-asked by; aham-me; tvayā-by you; anagha-without any sins; janma-birth; karma-activities; rahasyam-mysteries; me-mine; bhavataḥ-your; ca-and; ātma-self; toṣaṇam-satisfaction.

O Vyāsadeva, you are freed from all sins. Thus I have explained my birth and activities for self-realization, as you asked. All this will be conducive for your personal satisfaction also.

The process of devotional activities from the beginning to the stage of transcendence is all duly explained to satisfy the inquiries of Vyāsadeva. He has explained how the seeds of devotional service were sown by transcendental association and how they gradually developed by hearing the sages. The result of such hearing is detachment from worldliness, so much so that even a small boy could receive the death news of his mother, who was his only caretaker, as the blessing of God. And at once he took the opportunity to search out the Lord. A sincere urge for having an interview with the Lord was also granted to him, although it is not possible for anyone to see the Lord with mundane eyes. He also explained how by execution of pure transcendental service one can get rid of the fruitive action of accumulated work and how he transformed his material body into a spiritual one. The spiritual body is alone able to enter into the spiritual realm of the Lord, and no one but a pure devotee is eligible to enter into the kingdom of God. All the mysteries of transcendental realization are duly experienced by Nārada Muni himself, and therefore by hearing such an authority one can have some idea of the results of devotional life, which are hardly delineated even in the original texts of the Vedas. In the Vedas and Upaniṣads there are only indirect hints to all this. Nothing is directly explained there, and therefore Śrīmad-Bhāgavatam is the mature fruit of all the Vedic trees of literatures.

TEXT 37

sūta uvāca

evaṁ sambhāṣya bhagavān

nārado vāsavī-sutam

āmantrya vīṇāṁ raṇayan

yayau yādṛcchiko muniḥ

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; evam-thus; sambhāṣya-addressing; bhagavān-transcendentally powerful; nāradaḥ-Nārada Muni; vāsavī-named Vāsavī (Satyavatī); sutam-son; āmantrya-inviting; vīṇām-instrument; raṇayan-vibrating; yayau-went; yādṛcchikaḥ-wherever willing; muniḥ-the sage.

Sūta Gosvāmī said: Thus addressing Vyāsadeva, Śrīla Nārada Muni took leave of him, and vibrating on his vīṇā instrument, he left to wander at his free will.

Every living being is anxious for full freedom because that is his transcendental nature. And this freedom is obtained only through the transcendental service of the Lord. Illusioned by the external energy, everyone thinks that he is free, but actually he is bound up by the laws of nature. A conditioned soul cannot freely move from one place to another even on this earth, and what to speak of one planet to another. But a full-fledged free soul like Nārada, always engaged in chanting the Lord's glory, is free to move not only on earth but also in any part of the universe, as well as in any part of the spiritual sky. We can just imagine the extent and unlimitedness of his freedom, which is as good as that of the Supreme Lord. There is no reason or obligation for his traveling, and no one can stop him from his free movement. Similarly, the transcendental system of devotional service is also free. It may or may not develop in a particular person even after he undergoes all the detailed formulas. Similarly, the association of the devotee is also free. One may be fortunate to have it, or one may not have it even after thousands of endeavors. Therefore, in all spheres of devotional service, freedom is the main pivot. Without freedom there is no execution of devotional service. The freedom surrendered to the Lord does not mean that the devotee becomes dependent in every respect. To surrender unto the Lord through the transparent medium of the spiritual master is to attain complete freedom of life.

TEXT 38

aho devarṣir dhanyo 'yaṁ

yatkīrtiṁ śārṅgadhanvanaḥ

gāyan mādyann idaṁ tantryā

ramayaty āturaṁ jagat

SYNONYMS

aho-all glory to; devarṣiḥ-the sage of the gods; dhanyaḥ-all success; ayam yat-one who; kīrtim-glories; śārṅga-dhanvanaḥ-of the Personality of Godhead; gāyan-singing; mādyan-taking pleasure in; idam-this; tantryā-by means of the instrument; ramayati-enlivens; āturam-distressed; jagat-world.

All glory and success to Śrīla Nārada Muni because he glorifies the activities of the Personality of Godhead, and so doing he himself takes pleasure and also enlivens all the distressed souls of the universe.

Śrī Nārada Muni plays on his instrument to glorify the transcendental activities of the Lord and to give relief to all miserable living entities of the universe. No one is happy here within the universe, and what is felt as happiness is māyā's illusion. The illusory energy of the Lord is so strong that even the hog who lives on filthy stool feels happy. No one can be truly happy within the material world. Śrīla Nārada Muni, in order to enlighten the miserable inhabitants, wanders everywhere. His mission is to get them back home, back to Godhead. That is the mission of all genuine devotees of the Lord following the footsteps of that great sage.

Thus end the Bhaktivedanta purports of the First Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Nārada and Vyāsa."

Chapter Seven

The Son of Droṇa Punished

TEXT 1

śaunaka uvāca

nirgate nārade sūta

bhagavān bādarāyaṇaḥ

śrutavāṁs tad-abhipretaṁ

tataḥ kim akarod vibhuḥ

SYNONYMS

śaunakaḥ-Śrī Śaunaka; uvāca-said; nirgate-having gone; nārade-Nārada Muni; sūta-O Sūta; bhagavān-the transcendentally powerful; bādarāyaṇaḥ-Vedavyāsa; śrutavān-who heard; tat-his; abhipretam-desire of the mind; tataḥ-thereafter; kim-what; akarot-did he do; vibhuḥ-the great.

Ṛṣi Śaunaka asked: O Sūta, the great and transcendentally powerful Vyāsadeva heard everything from Śrī Nārada Muni. So after Nārada's departure, what did Vyāsadeva do?

In this chapter the clue for describing Śrīmad-Bhāgavatam is picked up as Mahārāja Parīkṣit is miraculously saved in the womb of his mother. This was caused by Drauṇi (Aśvatthāmā), Ācārya Droṇa's son, who killed the five sons of Draupadī while they were asleep, for which he was punished by Arjuna. Before commencing the great epic Śrīmad-Bhāgavatam, Śrī Vyāsadeva realized the whole truth by trance in devotion.

TEXT 2

sūta uvāca

brahma-nadyāṁ sarasvatyām

āśramaḥ paścime taṭe

śamyāprāsa iti prokta

ṛṣīṇāṁ satra-vardhanaḥ

SYNONYMS

sūtaḥ-Śrī Sūta; uvāca-said; brahma-nadyām-on the bank of the river intimately related with Vedas, brāhmaṇas, saints, and the Lord; sarasvatyām-Sarasvatī; āśramaḥ-cottage for meditation; paścime-on the west; taṭe-bank; śamyāprāsaḥ-the place named Śamyāprāsa; iti-thus; proktaḥ-said to be; ṛṣīṇām-of the sages; satra-vardhanaḥ-that which enlivens activities.

Śrī Sūta said: On the western bank of the River Sarasvatī, which is intimately related with the Vedas, there is a cottage for meditation at Śamyāprāsa which enlivens the transcendental activities of the sages.

For spiritual advancement of knowledge a suitable place and atmosphere are definitely required. The place on the western bank of the Sarasvatī is especially suitable for this purpose. And there is the āśrama of Vyāsadeva at Śamyāprāsa. Śrīla Vyāsadeva was a householder, yet his residential place is called an āśrama. An āśrama is a place where spiritual culture is always foremost. It does not matter whether the place belongs to a householder or a mendicant. The whole varṇāśrama system is so designed that each and every status of life is called an āśrama. This means that spiritual culture is the common factor for all. The brahmacārīs, the gṛhasthas, the vānaprasthas and the sannyāsīs all belong to the same mission of life, namely, realization of the Supreme. Therefore none of them are less important as far as spiritual culture is concerned. The difference is a matter of formality on the strength of renunciation. The sannyāsīs are held in high estimation on the strength of practical renunciation.

TEXT 3

tasmin sva āśrame vyāso

badarī-ṣaṇḍa-maṇḍite

āsīno 'pa upaspṛśya

praṇidadhyau manaḥ svayam

SYNONYMS

tasmin-in that (āśrama); sve-own; āśrame-in the cottage; vyāsaḥ-Vyāsadeva; badarī-berry; ṣaṇḍa-trees; maṇḍite-surrounded by; āsīnaḥ-sitting; apaḥ upaspṛśya-touching water; praṇidadhyau-concentrated; manaḥ-the mind; svayam-himself.

In that place, Śrīla Vyāsadeva, in his own āśrama, which was surrounded by berry trees, sat down to meditate after touching water for purification.

Under instructions of his spiritual master Śrīla Nārada Muni, Vyāsadeva concentrated his mind in that transcendental place of meditation.

TEXT 4

bhakti-yogena manasi

samyak praṇihite 'male

apaśyat puruṣaṁ pūrṇaṁ

māyāṁ ca tad-apāśrayam

SYNONYMS

bhakti-devotional service; yogena-by the process of linking up; manasi-upon the mind; samyak-perfectly; praṇihite-engaged in and fixed upon; amale-without any matter; apaśyat-saw; puruṣam-the Personality of Godhead; pūrṇam-absolute; māyām-energy; ca-also; tat-His; apāśrayam-under full control.

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.

Perfect vision of the Absolute Truth is possible only by the linking process of devotional service. This is also confirmed in the Bhagavad-gītā. One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized Paramātmā does not permit anyone to enter into the kingdom of God. Śrī Nārada advised Śrīla Vyāsadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities. Śrīla Vyāsadeva did not take notice of the effulgence of Brahman because that is not absolute vision. The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti. In the Upaniṣads also it is confirmed that Vāsudeva, the Personality of Godhead, is covered by the golden glowing hiraṇmayena pātreṇa veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen. The Absolute is mentioned here as the puruṣa, or person. The Absolute Personality of Godhead is mentioned in so many Vedic literatures, and in the Bhagavad-gītā, the puruṣa is confirmed as the eternal and original person. The Absolute Personality of Godhead is the perfect person. The Supreme Person has manifold energies, out of which the internal, external and marginal energies are specifically important. The energy mentioned here is the external energy, as will be clear from the statements of her activities. The internal energy is there along with the Absolute Person as the moonlight is there with the moon. The external energy is compared to darkness because it keeps the living entities in the darkness of ignorance. The word apāśrayam suggests that this energy of the Lord is under full control. The internal potency or superior energy is also called māyā, but it is spiritual māyā, or energy exhibited in the absolute realm. When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are ātmārāma, or fixed in trance, take shelter of this māyā, or internal energy. Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gītā that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead Śrī Kṛṣṇa. The parama-puruṣa cannot be anyone except Śrī Kṛṣṇa Himself, as will be explained in the later ślokas.

TEXT 5

yayā sammohito jīva

ātmānaṁ tri-guṇātmakam

paro 'pi manute 'narthaṁ

tat-kṛtaṁ cābhipadyate

SYNONYMS

yayā-by whom; sammohitaḥ-illusioned; jīvaḥ-the living entities; ātmānam-self; tri-guṇa-ātmakam-conditioned by the three modes of nature, or a product of matter; paraḥ-transcendental; api-in spite of; manute-takes it for granted; anartham-things not wanted; tat-by that; kṛtam ca-reaction; abhipadyate-undergoes thereof.

Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.

The root cause of suffering by the materialistic living beings is pointed out with remedial measures which are to be undertaken and also the ultimate perfection to be gained. All this is mentioned in this particular verse. The living being is by constitution transcendental to material encagement, but he is now imprisoned by the external energy, and therefore he thinks himself one of the material products. And due to this unholy contact, the pure spiritual entity suffers material miseries under the modes of material nature. The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power. It is also confirmed in the Bhagavad-gītā that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditional state also. The present conditional state is due to the influence of the external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners' relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of illusory energy and personally gives relief in the form of the Bhagavad-gītā, wherein He personally suggests that although the ways of illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme. This surrendering process is the remedial measure for getting relief from the bewildering ways of the illusory energy. The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, men are engaged in His transcendental loving service. The conditioned soul gets a taste for hearing about the Lord, and by such hearing only he is gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyāsadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramātmā) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next śloka.

Personal superintendence of the illusory energy is confirmed in the Vedas (the Kena Upaniṣad) in relation to the demigods' controlling power. Herein also it is clearly stated that the living entity is controlled by the external energy in a personal capacity. The living being thus subject to the control of external energy is differently situated. It is clear, however, from the present statement of Bhāgavatam that the same external energy is situated in the inferior position before the Personality of Godhead, or the perfect being. The perfect being, or the Lord, cannot be approached even by the illusory energy, who can only work on the living entities. Therefore it is sheer imagination that the Supreme Lord is illusioned by the illusory energy and thus becomes a living being. If the living being and the Lord were in the same category, then it would have been quite possible for Vyāsadeva to see it, and there would have been no question of material distress on the part of the illusioned being, for the Supreme Being is fully cognizant. So there are so many unscrupulous imaginations on the part of the monists to endeavor to put both the Lord and the living being in the same category. Had the Lord and the living beings been the same, then Śrīla Śukadeva Gosvāmī would not have taken the trouble to describe the transcendental pastimes of the Lord, for they would all be manifestations of illusory energy.

Śrīmad-Bhāgavatam is the summum bonum remedy for suffering humanity in the clutches of māyā. Śrīla Vyāsadeva therefore first of all diagnosed the actual disease of the conditioned souls, i.e., their being illusioned by the external energy. He also saw the perfect Supreme Being, from whom illusory energy is far removed, though He saw both the diseased conditioned souls and also the cause of the disease. And the remedial measures are suggested in the next verse. Both the Supreme Personality of Godhead and the living beings are undoubtedly qualitatively one, but the Lord is the controller of the illusory energy, whereas the living entity is controlled by the illusory energy. Thus the Lord and the living beings are simultaneously one and different. Another point is distinct herein: that eternal relation between the Lord and the living being is transcendental, otherwise the Lord would not have taken the trouble to reclaim the conditioned souls from the clutches of māyā. In the same way, the living entity is also required to revive his natural love and affection for the Lord, and that is the highest perfection of the living entity. Śrīmad-Bhāgavatam treats the conditioned soul with an aim to that goal of life.

TEXT 6

anarthopaśamaṁ sākṣād

bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś

cakre sātvata-saṁhitām

SYNONYMS

anartha-things which are superfluous; upaśamam-mitigation; sākṣāt-directly; bhakti-yogam-the linking process of devotional service; adhokṣaje-unto the Transcendence; lokasya-of the general mass of men; ajānataḥ-those who are unaware of; vidvān-the supremely learned; cakre-compiled; sātvata-in relation with the Supreme Truth; saṁhitām-Vedic literature.

The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic literature, which is in relation to the Supreme Truth.

Śrīla Vyāsadeva saw the all-perfect Personality of Godhead. This statement suggests that the complete unit of the Personality of Godhead includes His parts and parcels also. He saw, therefore, His different energies, namely the internal energy, the marginal energy and the external energy. He also saw His different plenary portions and parts of the plenary portions, namely His different incarnations also, and he specifically observed the unwanted miseries of the conditioned souls, who are bewildered by the external energy. And at last he saw the remedial measure for the conditioned souls, namely, the process of devotional service. It is a great transcendental science and begins with the process of hearing and chanting the name, fame, glory, etc., of the Supreme Personality of Godhead. Revival of the dormant affection or love of Godhead does not depend on the mechanical system of hearing and chanting, but it solely and wholly depends on the causeless mercy of the Lord. When the Lord is fully satisfied with the sincere efforts of the devotee, He may endow him with His loving transcendental service. But even with the prescribed forms of hearing and chanting, there is at once mitigation of the superfluous and unwanted miseries of material existence. Such mitigation of material affection does not wait for development of transcendental knowledge. Rather, knowledge is dependent on devotional service for the ultimate realization of the Supreme Truth.

TEXT 7

yasyāṁ vai śrūyamāṇāyāṁ

kṛṣṇe parama-pūruṣe

bhaktir utpadyate puṁsaḥ

śoka-moha-bhayāpahā

SYNONYMS

yasyām-this Vedic literature; vai-certainly; śrūyamāṇāyām-simply by giving aural reception; kṛṣṇe-unto Lord Kṛṣṇa; parama-supreme; pūruṣe-unto the Personality of Godhead; bhaktiḥ-feelings of devotional service; utpadyate-sprout up; puṁsaḥ-of the living being; śoka-lamentation; moha-illusion; bhaya-fearfulness; apahā-that which extinguishes.

Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Kṛṣṇa, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.

There are various senses, of which the ear is the most effective. This sense works even when a man is deep asleep. One can protect himself from the hands of an enemy while awake, but while asleep one is protected by the ear only. The importance of hearing is mentioned here in connection with attaining the highest perfection of life, namely, getting free from three material pangs. Everyone is full of lamentation at every moment, he is after the mirage of illusory things, and he is always afraid of his supposed enemy. These are the primary symptoms of material disease. And it is definitely suggested herein that simply by hearing the message of Śrīmad-Bhāgavatam one gets attachment for the Supreme Personality of Godhead Śrī Kṛṣṇa, and as soon as this is effected the symptoms of the material diseases disappear. Śrīla Vyāsadeva saw the all-perfect Personality of Godhead, and in this statement the all-perfect Personality of Godhead Śrī Kṛṣṇa is clearly confirmed.

The ultimate result of devotional service is to develop genuine love for the Supreme Personality. Love is a word which is often used in relation with man and woman. And love is the only word that can be properly used to indicate the relation between Lord Kṛṣṇa and the living entities. The living entities are mentioned as prakṛti in the Bhagavad-gītā, and in Sanskrit prakṛti is a feminine object. The Lord is always described as the parama-puruṣa, or the supreme male personality. Thus the affection between the Lord and the living entities is something like that between the male and the female. Therefore the term love of Godhead is quite appropriate.

Loving devotional service to the Lord begins with hearing about the Lord. There is no difference between the Lord and the subject matter heard about Him. The Lord is absolute in all respects, and thus there is no difference between Him and the subject matter heard about Him. Therefore, hearing about Him means immediate contact with Him by the process of vibration of the transcendental sound. And the transcendental sound is so effective that it acts at once by removing all material affections mentioned above. As mentioned before, a living entity develops a sort of complexity by material association, and the illusory encagement of the material body is accepted as an actual fact. Under such false complexity, the living beings under different categories of life become illusioned in different ways. Even in the most developed stage of human life, the same illusion prevails in the form of many isms and divides the loving relation with the Lord and thereby divides the loving relation between man and man. By hearing the subject matter of Śrīmad-Bhāgavatam this false complexity of materialism is removed, and real peace in society begins, which politicians aspire for so eagerly in so many political situations. The politicians want a peaceful situation between man and man, and nation and nation, but at the same time, because of too much attachment for material domination, there is illusion and fearfulness. Therefore the politicians' peace conferences cannot bring about peace in society. It can only be done by hearing the subject matter described in the Śrīmad-Bhāgavatam about the Supreme Personality of Godhead Śrī Kṛṣṇa. The foolish politicians may go on holding peace and summit conferences for hundreds of years, but they will fail to achieve success. Until we reach the stage of reestablishing our lost relation with Kṛṣṇa, the illusion of accepting the body as the self will prevail, and thus fearfulness will also prevail. As for the validity of Śrī Kṛṣṇa as the Supreme Personality of Godhead, there are hundreds and thousands of evidences from revealed scriptures, and there are hundreds and thousands of evidences from personal experiences of devotees in various places like Vṛndāvana, Navadvīpa and Purī. Even in the Kaumudī dictionary the synonyms of Kṛṣṇa are given as the son of Yaśodā and the Supreme Personality of Godhead Parabrahman. The conclusion is that simply by hearing the Vedic literature Śrīmad-Bhāgavatam, one can have direct connection with the Supreme Personality of Godhead Śrī Kṛṣṇa, and thereby one can attain the highest perfection of life by transcending worldly miseries, illusion and fearfulness. These are practical tests for one who has actually given a submissive hearing to the readings of the Śrīmad-Bhāgavatam.

TEXT 8

sa saṁhitāṁ bhāgavatīṁ

kṛtvānukramya cātma-jam

śukam adhyāpayām āsa

nivṛtti-nirataṁ muniḥ

SYNONYMS

saḥ-that; saṁhitām-Vedic literature; bhāgavatīm-in relation with the Personality of Godhead; kṛtvā-having done; anukramya-by correction and repetition; ca-and; ātma-jam-his own son; śukam-Śukadeva Gosvāmī; adhyāpayām āsa-taught; nivṛtti-path of self realization; niratam-engaged; muniḥ-the sage.

The great sage Vyāsadeva, after compiling the Śrīmad-Bhāgavatam and revising it, taught it to his own son, Śrī Śukadeva Gosvāmī, who was already engaged in self-realization.

Śrīmad-Bhāgavatam is the natural commentation on the Brahma-sūtras compiled by the same author. This Brahma-sūtra, or Vedānta-sūtra, is meant for those who are already engaged in self-realization. Śrīmad-Bhāgavatam is so made that one becomes at once engaged in the path of self-realization simply by hearing the topics. Although it is especially meant for the paramahaṁsas, or those who are totally engaged in self-realization, it works into the depths of the hearts of those who may be worldly men. Worldly men are all engaged in sense gratification. But even such men will find in this Vedic literature a remedial measure for their material diseases. Śukadeva Gosvāmī was a liberated soul from the very beginning of his birth, and his father taught him Śrīmad-Bhāgavatam. Amongst mundane scholars, there is some diversity of opinion as to the date of compilation of Śrīmad-Bhāgavatam. It is, however, certain from the text of the Bhāgavatam that it was compiled before the disappearance of King Parīkṣit and after the departure of Lord Kṛṣṇa. When Mahārāja Parīkṣit was ruling the world as the King of Bhārata-varṣa, he chastised the personality of Kali. According to revealed scriptures and astrological calculation, the age of Kali is in its five thousandth year. Therefore, Śrīmad-Bhāgavatam was compiled not less than five thousand years ago. Mahābhārata was compiled before Śrīmad-Bhāgavatam, and the Purāṇas were compiled before Mahābhārata. That is an estimation of the date of compilation of the different Vedic literatures. The synopsis of Śrīmad-Bhāgavatam was given before the detailed description under instruction of Nārada. Śrīmad-Bhāgavatam is the science for following the path of nivṛtti-mārga. The path of pravṛtti-mārga was condemned by Nārada. That path is the natural inclination for all conditioned souls. The theme of Śrīmad-Bhāgavatam is the cure of the materialistic disease of the human being, or stopping completely the pangs of material existence.

TEXT 9

śaunaka uvāca

sa vai nivṛtti-nirataḥ

sarvatropekṣako muniḥ

kasya vā bṛhatīm etām

ātmārāmaḥ samabhyasat

SYNONYMS

śaunakaḥ uvāca-Śrī Śaunaka asked; saḥ-he; vai-of course; nivṛtti-on the path of self-realization; nirataḥ-always engaged; sarvatra-in every respect; upekṣakaḥ-indifferent; muniḥ-sage; kasya-for what reason; vā-or; bṛhatīm-vast; etām-this; ātma-ārāmaḥ-one who is pleased in himself; samabhyasat-undergo the studies.

Śrī Śaunaka asked Sūta Gosvāmī: Śrī Śukadeva Gosvāmī was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature?

For the people in general the highest perfection of life is to cease from material activities and be fixed on the path of self-realization. Those who take pleasure in sense enjoyment, or those who are fixed in material bodily welfare work, are called karmīs. Out of thousands and millions of such karmīs, one may become an ātmārāma by self-realization. Ātmā means self, and ārāma means to take pleasure. Everyone is searching after the highest pleasure, but the standard of pleasure of one may be different from the standard of another. Therefore, the standard of pleasure enjoyed by the karmīs is different from that of the ātmārāmas. The ātmārāmas are completely indifferent to material enjoyment in every respect. Śrīla Śukadeva Gosvāmī had already attained that stage, and still he was attracted to undergo the trouble of studying the great Bhāgavatam literature. This means that Śrīmad-Bhāgavatam is a postgraduate study even for the ātmārāmas, who have surpassed all the studies of Vedic knowledge.

TEXT 10

sūta uvāca

ātmārāmāś ca munayo

nirgranthā apy urukrame

kurvanty ahaitukīṁ bhaktim

ittham-bhūta-guṇo hariḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; ātmārāmāḥ-those who take pleasure in ātmā (generally, spirit self); ca-also; munayaḥ-sages; nirgranthāḥ-freed from all bondage; api-in spite of; urukrame-unto the great adventurer; kurvanti-do; ahaitukīm-unalloyed; bhaktim-devotional service; ittham-bhūta-such wonderful; guṇaḥ-qualities; hariḥ-of the Lord.

All different varieties of ātmārāmas [those who take pleasure in ātmā, or spirit self], especially those established on the path of self-realization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls.

Lord Śrī Caitanya Mahāprabhu explained this ātmārāma śloka very vividly before His chief devotee Śrīla Sanātana Gosvāmī. He points out eleven factors in the śloka, namely (1) ātmārāma, (2) munayaḥ, (3) nirgrantha, (4) api, (5) ca, (6) urukrama, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ, and (11) hariḥ. According to the Viśva-prakāśa Sanskrit dictionary, there are seven synonyms for the word ātmārāma, which are as follows: (1) Brahman (the Absolute Truth), (2) body, (3) mind, (4) endeavor, (5) endurance, (6) intelligence, and (7) personal habits.

The word munayaḥ refers to (1) those who are thoughtful, (2) those who are grave and silent, (3) ascetics, (4) the persistent, (5) mendicants, (6) sages, and (7) saints.

The word nirgrantha conveys these ideas: (1) one who is liberated from nescience, (2) one who has no connection with scriptural injunction, i.e., who is freed from the obligation of the rules and regulations mentioned in the revealed scriptures like ethics, Vedas, philosophy, psychology and metaphysics (in other words the fools, illiterate, urchins, etc., who have no connection with regulative principles), (3) a capitalist, and also (4) one who is penniless.

According to the Śabda-kośa dictionary, the affix ni is used in the sense of (1) certainty, (2) counting, (3) building, and (4) forbiddance, and the word grantha is used in the sense of wealth, thesis, vocabulary, etc.

The word urukrama means "the one whose activities are glorious." Krama means "step." This word urukrama specifically indicates the Lord's incarnation as Vāmana, who covered the whole universe by immeasurable steps. Lord Viṣṇu is powerful, and His activities are so glorious that He has created the spiritual world by His internal potency and the material world by His external potency. By His all-pervading features He is everywhere present as the Supreme Truth, and in His personal feature He is always present in His transcendental abode of Goloka Vṛndāvana, where He displays His transcendental pastimes in all variegatedness. His activities cannot be compared to anyone else's, and therefore the word urukrama is just applicable to Him only.

According to Sanskrit verbal arrangement, kurvanti refers to doing things for someone else. Therefore, it means that the ātmārāmas render devotional service unto the Lord not for personal interest but for the pleasure of the Lord, Urukrama.

Hetu means "causal." There are many causes for one's sense satisfaction, and they can be chiefly classified as material enjoyment, mystic powers and liberation, which are generally desired by progressive persons. As far as material enjoyments are concerned, they are innumerable, and the materialists are eager to increase them more and more because they are under the illusory energy. There is no end to the list of material enjoyments, nor can anyone in the material universe have all of them. As far as the mystic powers are concerned, they are eight in all (such as to become the minutest in form, to become weightless, to have anything one desires, to lord it over the material nature, to control other living beings, to throw earthly globes in outer space, etc.). These mystic powers are mentioned in the Bhāgavatam. The forms of liberation are five in number.

Therefore, unalloyed devotion means service to the Lord without desire for the above-mentioned personal benefits. And the powerful Personality of Godhead Śrī Kṛṣṇa can be fully satisfied by such unalloyed devotees free from all sorts of desires for personal benefit.

Unalloyed devotional service of the Lord progresses in different stages. Practice of devotional service in the material field is of eighty-one different qualities, and above such activities is the transcendental practice of devotional service, which is one and is called sādhana-bhakti. When unalloyed practice of sādhana-bhakti is matured into transcendental love for the Lord, the transcendental loving service of the Lord begins gradually developing into nine progressive stages of loving service under the headings of attachment, love, affection, feelings, affinity, adherence, following, ecstasy, and intense feelings of separation.

The attachment of an inactive devotee develops up to the stage of transcendental love of God. Attachment of an active servitor develops up to the stage of adherence, and that for a friendly devotee develops up to the stage of following, and the same is also the case for the paternal devotees. Devotees in conjugal love develop ecstasy up to the stage of intense feelings of separation. These are some of the features of unalloyed devotional service of the Lord.

According to Hari-bhakti-sudhodaya, the import of the word ittham-bhūta is "complete bliss." Transcendental bliss in the realization of impersonal Brahman becomes comparable to the scanty water contained in the pit made by a cow's hoof. It is nothing compared with the ocean of bliss of the vision of the Personality of Godhead. The personal form of Lord Śrī Kṛṣṇa is so attractive that it comprehends all attraction, all bliss and all tastes (rasas). These attractions are so strong that no one wants to exchange them for material enjoyment, mystic powers and liberation. There is no need of logical arguments in support of this statement, but out of one's own nature one becomes attracted by the qualities of Lord Śrī Kṛṣṇa. We must know for certain that the qualities of the Lord have nothing to do with mundane qualities. All of them are full of bliss, knowledge and eternity. There are innumerable qualities of the Lord, and one is attracted by one quality while another is attracted by another.

Great sages, such as the four bachelor-devotees Sanaka, Sanātana, Sananda and Sanat-kumāra, were attracted by the fragrance of flowers and tulasī leaves anointed with the pulp of sandalwood offered at the lotus feet of the Lord. Similarly, Śukadeva Gosvāmī was attracted by the transcendental pastimes of the Lord. Śukadeva Gosvāmī was already situated in the liberated stage, yet he was attracted by the pastimes of the Lord. This proves that the quality of His pastimes has nothing to do with material affinity. Similarly, the young cowherd damsels were attracted by the bodily features of the Lord, and Rukmiṇī was attracted by hearing about the glories of the Lord. Lord Kṛṣṇa attracts even the mind of the goddess of fortune. He attracts, in special cases, the minds of all young girls. He attracts the minds of the elderly ladies by paternal affection. He attracts the minds of the male in the humors of servitude and friendship.

The word hari conveys various meanings, but the chief import of the word is that He (the Lord) vanquishes everything inauspicious and takes away the mind of the devotee by awarding pure transcendental love. By remembering the Lord in acute distress one can be free from all varieties of miseries and anxieties. Gradually the Lord vanquishes all obstacles on the path of devotional service of a pure devotee, and the result of nine devotional activities, such as hearing and chanting, becomes manifested.

By His personal features and transcendental attributes, the Lord attracts all psychological activities of a pure devotee. Such is the attractive power of Lord Kṛṣṇa. The attraction is so powerful that a pure devotee never hankers for any one of the four principles of religion. These are the attractive features of the transcendental attributes of the Lord. And adding to this the words api and ca, one can increase the imports unlimitedly. According to Sanskrit grammar there are seven synonyms for the word api.

So by interpreting each and every word of this śloka, one can see unlimited numbers of transcendental qualities of Lord Kṛṣṇa that attract the mind of a pure devotee.

TEXT 11

harer guṇākṣipta-matir

bhagavān bādarāyaṇiḥ

adhyagān mahad ākhyānaṁ

nityaṁ viṣṇu-jana-priyaḥ

SYNONYMS

hareḥ-of Hari, the Personality of Godhead; guṇa-transcendental attribute; ākṣipta-being absorbed in; matiḥ-mind; bhagavān-powerful; bādarāyaṇiḥ-the son of Vyāsadeva; adhyagāt-underwent studies; mahat-great; ākhyānam-narration; nityam-regularly; viṣṇu-jana-devotees of the Lord; priyaḥ-beloved.

Śrīla Śukadeva Gosvāmī, son of Śrīla Vyāsadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [Śrīmad-Bhāgavatam].

According to Brahma-vaivarta Purāṇa, Śrīla Śukadeva Gosvāmī was a liberated soul even within the womb of his mother. Śrīla Vyāsadeva knew that the child, after his birth, would not stay at home. Therefore he (Vyāsadeva) impressed upon him the synopsis of the Bhāgavatam so that the child could be made attached to the transcendental activities of the Lord. After his birth, the child was still more educated in the subject of the Bhāgavatam by recitation of the actual poems.

The idea is that generally the liberated souls are attached to the feature of impersonal Brahman with a monistic view of becoming one with the supreme whole. But by the association of pure devotees like Vyāsadeva, even the liberated soul becomes attracted to the transcendental qualities of the Lord. By the mercy of Śrī Nārada, Śrīla Vyāsadeva was able to narrate the great epic of Śrīmad-Bhāgavatam, and by the mercy of Vyāsadeva, Śrīla Śukadeva Gosvāmī was able to grasp the import. The transcendental qualities of the Lord are so attractive that Śrīla Śukadeva Gosvāmī became detached from being completely absorbed in impersonal Brahman and positively took up the personal activity of the Lord.

Practically he was thrown from the impersonal conception of the Absolute, thinking within himself that he had simply wasted so much time in devoting himself to the impersonal feature of the Supreme, or in other words, he realized more transcendental bliss with the personal feature than the impersonal. And from that time, not only did he himself become very dear to the viṣṇu-janas, or the devotees of the Lord, but also the viṣṇu-janas became very dear to him. The devotees of the Lord, who do not wish to kill the individuality of the living entities and who desire to become personal servitors of the Lord, do not very much like the impersonalists, and similarly the impersonalists, who desire to become one with the Supreme, are unable to evaluate the devotees of the Lord. Thus from time immemorial these two transcendental pilgrims have sometimes been competitors. In other words, each of them likes to keep separate from the other because of the ultimate personal and impersonal realizations. Therefore it appears that Śrīla Śukadeva Gosvāmī also had no liking for the devotees. But since he himself became a saturated devotee, he desired always the transcendental association of the viṣṇu-janas, and the viṣṇu-janas also liked his association, since he became a personal Bhāgavata. Thus both the son and the father were completely cognizant of transcendental knowledge in Brahman, and afterwards both of them became absorbed in the personal features of the Supreme Lord. The question as to how Śukadeva Gosvāmī was attracted by the narration of the Bhāgavatam is thus completely answered by this śloka.

TEXT 12

parīkṣito 'tha rājarṣer

janma-karma-vilāpanam

saṁsthāṁ ca pāṇḍu-putrāṇāṁ

vakṣye kṛṣṇa-kathodayam

SYNONYMS

parīkṣitaḥ-of King Parīkṣit; atha-thus; rājarṣeḥ-of the King who was the ṛṣi among the kings; janma-birth; karma-activities; vilāpanam-deliverance; saṁsthām-renunciation of the world; ca-and; pāṇḍu-putrāṇām-of the sons of Pāṇḍu; vakṣye-I shall speak; kṛṣṇa-kathā-udayam-that which gives rise to the transcendental narration of Kṛṣṇa, the Supreme Personality of Godhead.

Sūta Gosvāmī thus addressed the ṛṣis headed by Śaunaka: Now I shall begin the transcendental narration of the Lord Śrī Kṛṣṇa and topics of the birth, activities and deliverance of King Parīkṣit, the sage amongst kings, as well as topics of the renunciation of the worldly order by the sons of Pāṇḍu.

Lord Kṛṣṇa is so kind to the fallen souls that He personally incarnates Himself amongst the different kinds of living entities and takes part with them in daily activities. Any historical fact old or new which has a connection with the activities of the Lord is to be understood as a transcendental narration of the Lord. Without Kṛṣṇa, all the supplementary literatures like the Purāṇas and Mahābhārata are simply stories or historical facts. But with Kṛṣṇa they become transcendental, and when we hear of them we at once become transcendentally related with the Lord. Śrīmad-Bhāgavatam is also a Purāṇa, but the special significance of this Purāṇa is that the activities of the Lord are central and not just supplementary historical facts. Śrīmad-Bhāgavatam is thus recommended by Lord Śrī Caitanya Mahāprabhu as the spotless Purāṇa. There is a class of less intelligent devotees of the Bhāgavata Purāṇa who desire to relish at once the activities of the Lord narrated in the Tenth Canto without first understanding the primary cantos. They are under the false impression that the other cantos are not concerned with Kṛṣṇa, and thus more foolishly than intelligently they take to the reading of the Tenth Canto. These readers are specifically told herein that the other cantos of the Bhāgavatam are as important as the Tenth Canto. No one should try to go into the matters of the Tenth Canto without having thoroughly understood the purport of the other nine cantos. Kṛṣṇa and His pure devotees like the Pāṇḍavas are on the same plane. Kṛṣṇa is not without His devotees of all the rasas, and the pure devotees like the Pāṇḍavas are not without Kṛṣṇa. The devotees and the Lord are interlinked, and they cannot be separated. Therefore talks about them are all kṛṣṇa-kathā, or topics of the Lord.

TEXTS 13-14

yadā mṛdhe kaurava-sṛñjayānāṁ

vīreṣv atho vīra-gatiṁ gateṣu

vṛkodarāviddha-gadābhimarśa-

bhagnoru-daṇḍe dhṛtarāṣṭra-putre

bhartuḥ priyaṁ drauṇir iti sma paśyan

kṛṣṇā-sutānāṁ svapatāṁ śirāṁsi

upāharad vipriyam eva tasya

jugupsitaṁ karma vigarhayanti

SYNONYMS

yadā-when; mṛdhe-in the battlefield; kaurava-the party of Dhṛtarāṣṭra; sṛñjayānām-of the party of the Pāṇḍavas; vīreṣu-of the warriors; atho-thus; vīra-gatim-the destination deserved by the warriors; gateṣu-being obtained; vṛkodara-Bhīma (the second Pāṇḍava); āviddha-beaten; gadā-by the club; abhimarśa-lamenting; bhagna-broken; uru-daṇḍe-spinal cord; dhṛtarāṣṭra-putre-the son of King Dhṛtarāṣṭra; bhartuḥ-of the master; priyam-pleasing; drauṇiḥ-the son of Droṇācārya; iti-thus; sma-shall be; paśyan-seeing; kṛṣṇā-Draupadī; sutānām-of the sons; svapatām-while sleeping; śirāṁsi-heads; upāharat-delivered as a prize; vipriyam-pleasing; eva-like; tasya-his; jugupsitam-most heinous; karma-act; vigarhayanti-disapproving.

When the respective warriors of both camps, namely the Kauravas and the Pāṇḍavas, were killed on the Battlefield of Kurukṣetra and the dead warriors obtained their deserved destinations, and when the son of Dhṛtarāṣṭra fell down lamenting, his spine broken, being beaten by the club of Bhīmasena, the son of Droṇācārya [Aśvatthāmā] beheaded the five sleeping sons of Draupadī and delivered them as a prize to his master, foolishly thinking that he would be pleased. Duryodhana, however, disapproved of the heinous act, and he was not pleased in the least.

Transcendental topics of the activities of Lord Śrī Kṛṣṇa in the Śrīmad-Bhāgavatam begin from the end of the battle at Kurukṣetra, where the Lord Himself spoke about Himself in the Bhagavad-gītā. Therefore, both the Bhagavad-gītā and Śrīmad-Bhāgavatam are transcendental topics of Lord Kṛṣṇa. The Gītā is kṛṣṇa-kathā, or topics of Kṛṣṇa, because it is spoken by the Lord, and the Bhāgavatam is also kṛṣṇa-kathā because it is spoken about the Lord. Lord Śrī Caitanya Mahāprabhu wanted everyone to be informed of both kṛṣṇa-kathās by His order. Lord Kṛṣṇa Caitanya is Kṛṣṇa Himself in the garb of a devotee of Kṛṣṇa, and therefore the versions of both Lord Kṛṣṇa and Śrī Kṛṣṇa Caitanya Mahāprabhu are identical. Lord Caitanya desired that all who are born in India seriously understand such kṛṣṇa-kathās and then after full realization preach the transcendental message to everyone in all parts of the world. That will bring about the desired peace and prosperity of the stricken world.

TEXT 15

mātā śiśūnāṁ nidhanaṁ sutānāṁ

niśamya ghoraṁ paritapyamānā

tadārudad vāṣpa-kalākulākṣī

tāṁ sāntvayann āha kirīṭamālī

SYNONYMS

mātā-the mother; śiśūnām-of the children; nidhanam-massacre; sutānām-of the sons; niśamya-after hearing; ghoram-ghastly; paritapyamānā-lamenting; tadā-at that time; arudat-began to cry; vāṣpa-kala-ākula-akṣī-with tears in the eyes; tām-her; sāntvayan-pacifying; āha-said; kirīṭamālī-Arjuna.

Draupadī, the mother of the five children of the Pāṇḍavas, after hearing of the massacre of her sons, began to cry in distress with eyes full of tears. Trying to pacify her in her great loss, Arjuna spoke to her thus:

TEXT 16

tadā śucas te pramṛjāmi bhadre

yad brahma-bandhoḥ śira ātatāyinaḥ

gāṇḍīva-muktair viśikhair upāhare

tvākramya yat snāsyasi dagdha-putrā

SYNONYMS

tadā-at that time only; śucaḥ-tears in grief; te-your; pramṛjāmi-shall wipe away; bhadre-O gentle lady; yat-when; brahma-bandhoḥ-of a degraded brāhmaṇa; śiraḥ-head; ātatāyinaḥ-of the aggressor; gāṇḍīva-muktaiḥ-shot by the bow named Gāṇḍīva; viśikhaiḥ-by the arrows; upāhare-shall present to you; tvā-yourself; ākramya-riding on it; yat-which; snāsyasi-take your bath; dagdha-putrā-after burning the sons.

O gentle lady, when I present you with the head of that brāhmaṇa, after beheading him with arrows from my Gāṇḍīva bow, I shall then wipe the tears from your eyes and pacify you. Then, after burning your sons' bodies, you can take your bath standing on his head.

An enemy who sets fire to the house, administers poison, attacks all of a sudden with deadly weapons, plunders wealth or usurps agricultural fields, or entices one's wife is called an aggressor. Such an aggressor, though he be a brāhmaṇa or a so-called son of a brāhmaṇa, has to be punished in all circumstances. When Arjuna promised to behead the aggressor named Aśvatthāmā, he knew well that Aśvatthāmā was the son of a brāhmaṇa, but because the so-called brāhmaṇa acted like a butcher, he was taken as such, and there was no question of sin in killing such a brāhmaṇa's son who proved to be a villain.

TEXT 17

iti priyāṁ valgu-vicitra-jalpaiḥ

sa sāntvayitvācyuta-mitra-sūtaḥ

anvādravad daṁśita ugra-dhanvā

kapi-dhvajo guru-putraṁ rathena

SYNONYMS

iti-thus; priyām-unto the dear; valgu-sweet; vicitra-variegated; jalpaiḥ-by statements; saḥ-he; sāntvayitvā-satisfying; acyuta-mitra-sūtaḥ-Arjuna, who is guided by the infallible Lord as a friend and driver; anvādravat-followed; daṁśitaḥ-being protected by kavaca; ugra-dhanvā-equipped with furious weapons; kapi-dhvajaḥ-Arjuna; guru-putram-the son of the martial teacher; rathena-getting on the chariot.

Arjuna, who is guided by the infallible Lord as friend and driver, thus satisfied the dear lady by such statements. Then he dressed in armor and armed himself with furious weapons, and getting into his chariot, he set out to follow Aśvatthāmā, the son of his martial teacher.

TEXT 18

tam āpatantaṁ sa vilakṣya dūrāt

kumāra-hodvigna-manā rathena

parādravat prāṇa-parīpsur urvyāṁ

yāvad-gamaṁ rudra-bhayād yathā kaḥ

SYNONYMS

tam-him; āpatantam-coming over furiously; saḥ-he; vilakṣya-seeing; dūrāt-from a distance; kumāra-hā-the murderer of the princes; udvigna-manāḥ-disturbed in mind; rathena-on the chariot; parādravat-fled; prāṇa-life; parīpsuḥ-for protecting; urvyām-with great speed; yāvat-gamam-as he fled; rudra-bhayāt-by fear of Śiva; yathā-as; kaḥ-Brahmā (or arkaḥ-Sūrya).

Aśvatthāmā, the murderer of the princes, seeing from a great distance Arjuna coming at him with great speed, fled in his chariot, panic stricken, just to save his life, as Brahmā fled in fear from Śiva.

According to the reading matter, either kaḥ or arkaḥ, there are two references in the Purāṇas. Kaḥ means Brahmā, who once became allured by his daughter and began to follow her, which infuriated Śiva, who attacked Brahmā with his trident. Brahmājī fled in fear of his life. As far as arkaḥ is concerned, there is a reference in the Vāmana Purāṇa. There was a demon by the name Vidyunmālī who was gifted with a glowing golden airplane which traveled to the back of the sun, and night disappeared because of the glowing effulgence of this plane. Thus the sun-god became angry, and with his virulent rays he melted the plane. This enraged Lord Śiva. Lord Śiva then attacked the sun-god, who fled away and at last fell down at Kāśī (Vārāṇasī), and the place became famous as Lolārka.

TEXT 19

yadāśaraṇam ātmānam

aikṣata śrānta-vājinam

astraṁ brahma-śiro mene

ātma-trāṇaṁ dvijātmajaḥ

SYNONYMS

yadā-when; aśaraṇam-without being alternatively protected; ātmānam-his own self; aikṣata-saw; śrānta-vājinam-the horses being tired; astram-weapon; brahma-śiraḥ-the topmost or ultimate (nuclear); mene-applied; ātma-trāṇam-just to save himself; dvija-ātma-jaḥ-the son of a brāhmaṇa.

When the son of the brāhmaṇa [Aśvatthāmā] saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmāstra [nuclear weapon].

In the ultimate issue only, when there is no alternative, the nuclear weapon called the brahmāstra is applied. The word dvijātmajaḥ is significant here because Aśvatthāmā, although the son of Droṇācārya, was not exactly a qualified brāhmaṇa. The most intelligent man is called a brāhmaṇa, and it is not a hereditary title. Aśvatthāmā was also formerly called the brahma-bandhu, or the friend of a brāhmaṇa. Being a friend of a brāhmaṇa does not mean that one is a brāhmaṇa by qualification. A friend or son of a brāhmaṇa, when fully qualified, can be called a brāhmaṇa and not otherwise. Since Aśvatthāmā's decision is immature, he is purposely called herein the son of a brāhmaṇa.

TEXT 20

athopaspṛśya salilaṁ

sandadhe tat samāhitaḥ

ajānann api saṁhāraṁ

prāṇa-kṛcchra upasthite

SYNONYMS

atha-thus; upaspṛśya-touching in sanctity; salilam-water; sandadhe-chanted the hymns; tat-that; samāhitaḥ-being in concentration; ajānan-without knowing; api-although; saṁhāram-withdrawal; prāṇa-kṛcchre-life being put in danger; upasthite-being placed in such a position.

Since his life was in danger, he touched water in sanctity and concentrated upon the chanting of the hymns for throwing nuclear weapons, although he did not know how to withdraw such weapons.

The subtle forms of material activities are finer than grosser methods of material manipulation. Such subtle forms of material activities are effected through purification of sound. The same method is adopted here by chanting hymns to act as nuclear weapons.

TEXT 21

tataḥ prāduṣkṛtaṁ tejaḥ

pracaṇḍaṁ sarvato diśam

prāṇāpadam abhiprekṣya

viṣṇuṁ jiṣṇur uvāca ha

SYNONYMS

tataḥ-thereafter; prāduṣkṛtam-disseminated; tejaḥ-glare; pracaṇḍam-fierce; sarvataḥ-all around; diśam-directions; prāṇa-āpadam-affecting life; abhiprekṣya-having observed it; viṣṇum-unto the Lord; jiṣṇuḥ-Arjuna; uvāca-said; ha-in the past.

Thereupon a glaring light spread in all directions. It was so fierce that Arjuna thought his own life in danger, and so he began to address Lord Śrī Kṛṣṇa.

TEXT 22

arjuna uvāca

kṛṣṇa kṛṣṇa mahā-bāho

bhaktānām abhayaṅkara

tvam eko dahyamānānām

apavargo 'si saṁsṛteḥ

SYNONYMS

arjunaḥ uvāca-Arjuna said; kṛṣṇa-O Lord Kṛṣṇa; kṛṣṇa-O Lord Kṛṣṇa; mahā-bāho-He who is the Almighty; bhaktānām-of the devotees; abhayaṅkara-eradicating the fears of; tvam-You; ekaḥ-alone; dahyamānānām-those who are suffering from; apavargaḥ-the path of liberation; asi-are; saṁsṛteḥ-in the midst of material miseries.

Arjuna said: O my Lord Śrī Kṛṣṇa, You are the almighty Personality of Godhead. There is no limit to Your different energies. Therefore only You are competent to instill fearlessness in the hearts of Your devotees. Everyone in the flames of material miseries can find the path of liberation in You only.

Arjuna was aware of the transcendental qualities of Lord Śrī Kṛṣṇa, as he had already experienced them during the Kurukṣetra War, in which both of them were present. Therefore, Arjuna's version of Lord Kṛṣṇa is authoritative. Kṛṣṇa is almighty and is especially the cause of fearlessness for the devotees. A devotee of the Lord is always fearless because of the protection given by the Lord. Material existence is something like a blazing fire in the forest, which can be extinguished by the mercy of the Lord Śrī Kṛṣṇa. The spiritual master is the mercy representative of the Lord. Therefore, a person burning in the flames of material existence may receive the rains of mercy of the Lord through the transparent medium of the self-realized spiritual master. The spiritual master, by his words, can penetrate into the heart of the suffering person and inject knowledge transcendental, which alone can extinguish the fire of material existence.

TEXT 23

tvam ādyaḥ puruṣaḥ sākṣād

īśvaraḥ prakṛteḥ paraḥ

māyāṁ vyudasya cic-chaktyā

kaivalye sthita ātmani

SYNONYMS

tvam ādyaḥ-You are the original; puruṣaḥ-the enjoying personality; sākṣāt-directly; īśvaraḥ-the controller; prakṛteḥ-of material nature; paraḥ-transcendental; māyām-the material energy; vyudasya-one who has thrown aside; cit-śaktyā-by dint of internal potency; kaivalye-in pure eternal knowledge and bliss; sthitaḥ-placed; ātmani-own self.

You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge.

The Lord states in the Bhagavad-gītā that one who surrenders unto the lotus feet of the Lord can get release from the clutches of nescience. Kṛṣṇa is just like the sun, and māyā or material existence is just like darkness. Wherever there is the light of the sun, darkness or ignorance at once vanishes. The best means to get out of the world of ignorance is suggested here. The Lord is addressed herein as the original Personality of Godhead. From Him all other Personalities of Godhead expand. The all-pervasive Lord Viṣṇu is Lord Kṛṣṇa's plenary portion or expansion. The Lord expands Himself in innumerable forms of Godhead and living beings, along with His different energies. But Śrī Kṛṣṇa is the original primeval Lord from whom everything emanates. The all-pervasive feature of the Lord experienced within the manifested world is also a partial representation of the Lord. Paramātmā, therefore, is included within Him. He is the Absolute Personality of Godhead. He has nothing to do with the actions and reactions of the material manifestation because He is far above the material creation. Darkness is a perverse representation of the sun, and therefore the existence of darkness depends on the existence of the sun, but in the sun proper there is no trace of darkness. As the sun is full of light only, similarly the Absolute Personality of Godhead, beyond the material existence, is full of bliss. He is not only full of bliss, but also full of transcendental variegatedness. Transcendence is not at all static, but full of dynamic variegatedness. He is distinct from the material nature, which is complicated by the three modes of material nature. He is parama, or the chief. Therefore He is absolute. He has manifold energies, and through His diverse energies He creates, manifests, maintains and destroys the material world. In His own abode, however, everything is eternal and absolute. The world is not conducted by the energies or powerful agents by themselves, but by the potent all-powerful with all energies.

TEXT 24

sa eva jīva-lokasya

māyā-mohita-cetasaḥ

vidhatse svena vīryeṇa

śreyo dharmādi-lakṣaṇam

SYNONYMS

saḥ-that Transcendence; eva-certainly; jīva-lokasya-of the conditioned living beings; māyā-mohita-captivated by the illusory energy; cetasaḥ-by the heart; vidhatse-execute; svena-by Your own; vīryeṇa-influence; śreyaḥ-ultimate good; dharma-ādi-four principles of liberation; lakṣaṇam-characterized by.

And yet, though You are beyond the purview of the material energy, You execute the four principles of liberation characterized by religion and so on for the ultimate good of the conditioned souls.

The Personality of Godhead Śrī Kṛṣṇa, out of His causeless mercy, descends on the manifested world without being influenced by the material modes of nature. He is eternally beyond the material manifestations. He descends out of His causeless mercy only to reclaim the fallen souls who are captivated by the illusory energy. They are attacked by the material energy, and they want to enjoy her under false pretexts, although in essence the living entity is unable to enjoy. One is eternally the servitor of the Lord, and when he forgets this position he thinks of enjoying the material world, but factually he is in illusion. The Lord descends to eradicate this false sense of enjoyment and thus reclaim conditioned souls back to Godhead. That is the all-merciful nature of the Lord for the fallen souls.

TEXT 25

tathāyaṁ cāvatāras te

bhuvo bhāra-jihīrṣayā

svānāṁ cānanya-bhāvānām

anudhyānāya cāsakṛt

SYNONYMS

tathā-thus; ayam-this; ca-and; avatāraḥ-incarnation; te-Your; bhuvaḥ-of the material world; bhāra-burden; jihīrṣayā-for removing; svānām-of the friends; ca ananya-bhāvānām-and of the exclusive devotees; anudhyānāya-for remembering repeatedly; ca-and; asakṛt-fully satisfied.

Thus You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You.

It appears that the Lord is partial to His devotees. Everyone is related with the Lord. He is equal to everyone, and yet He is more inclined to His own men and devotees. The Lord is everyone's father. No one can be His father, and yet no one can be His son. His devotees are His kinsmen, and His devotees are His relations. This is His transcendental pastime. It has nothing to do with mundane ideas of relations, fatherhood or anything like that. As mentioned above, the Lord is above the modes of material nature, and thus there is nothing mundane about His kinsmen and relations in devotional service.

TEXT 26

kim idaṁ svit kuto veti

deva-deva na vedmy aham

sarvato mukham āyāti

tejaḥ parama-dāruṇam

SYNONYMS

kim-what is; idam-this; svit-does it come; kutaḥ-wherefrom; vā iti-be either; deva-deva-O Lord of lords; na-not; vedmi-do I know; aham-I; sarvataḥ-all around; mukham-directions; āyāti-coming from; tejaḥ-effulgence; parama-very much; dāruṇam-dangerous.

O Lord of lords, how is it that this dangerous effulgence is spreading all around? Where does it come from? I do not understand it.

Anything that is presented before the Personality of Godhead should be so done after due presentation of respectful prayers. That is the standard procedure, and Śrī Arjuna, although an intimate friend of the Lord, is observing this method for general information.

TEXT 27

śrī-bhagavān uvāca

vetthedaṁ droṇa-putrasya

brāhmam astraṁ pradarśitam

naivāsau veda saṁhāraṁ

prāṇa-bādha upasthite

SYNONYMS

śrī-bhagavān-the Supreme Personality of Godhead; uvāca-said; vettha-just know from Me; idam-this; droṇa-putrasya-of the son of Droṇa; brāhmam astram-hymns of the brāhma (nuclear) weapon; pradarśitam-exhibited; na-not; eva-even; asau-he; veda-know it; saṁhāram-retraction; prāṇa-bādhe-extinction of life; upasthite-being imminent.

The Supreme Personality of Godhead said: Know from Me that this is the act of the son of Droṇa. He has thrown the hymns of nuclear energy [brahmāstra], and he does not know how to retract the glare. He has helplessly done this, being afraid of imminent death.

The brahmāstra is similar to the modern nuclear weapon manipulated by atomic energy. The atomic energy works wholly on total combustibility, and so the brahmāstra also acts. It creates an intolerable heat similar to atomic radiation, but the difference is that the atomic bomb is a gross type of nuclear weapon, whereas the brahmāstra is a subtle type of weapon produced by chanting hymns. It is a different science, and in the days gone by such science was cultivated in the land of Bhārata-varṣa. The subtle science of chanting hymns is also material, but it has yet to be known by the modern material scientists. Subtle material science is not spiritual, but it has a direct relationship with the spiritual method, which is still subtler. A chanter of hymns knew how to apply the weapon as well as how to retract it. That was perfect knowledge. But the son of Droṇācārya, who made use of this subtle science, did not know how to retract. He applied it, being afraid of his imminent death, and thus the practice was not only improper but also irreligious. As the son of a brāhmaṇa, he should not have made so many mistakes, and for such gross negligence of duty he was to be punished by the Lord Himself.

TEXT 28

na hy asyānyatamaṁ kiñcid

astraṁ pratyavakarśanam

jahy astra-teja unnaddham

astra-jño hy astra-tejasā

SYNONYMS

na-not; hi-certainly; asya-of it; anyatamam-other; kiñcit-anything; astram-weapon; prati-counter; avakarśanam-reactionary; jahi-subdue it; astra-tejaḥ-the glare of this weapon; unnaddham-very powerful; astra-jñaḥ-expert in military science; hi-as a matter of fact; astra-tejasā-by the influence of your weapon.

O Arjuna, only another brahmāstra can counteract this weapon. Since you are expert in the military science, subdue this weapon's glare with the power of your own weapon.

For the atomic bombs there is no counterweapon to neutralize the effects. But by subtle science the action of a brahmāstra can be counteracted, and those who were expert in the military science in those days could counteract the brahmāstra. The son of Droṇācārya did not know the art of counteracting the weapon, and therefore Arjuna was asked to counteract it by the power of his own weapon.

TEXT 29

sūta uvāca

śrutvā bhagavatā proktaṁ

phālgunaḥ para-vīra-hā

spṛṣṭvāpas taṁ parikramya

brāhmaṁ brāhmāstraṁ sandadhe

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; śrutvā-after hearing; bhagavatā-by the Personality of Godhead; proktam-what was said; phālgunaḥ-another name of Śrī Arjuna; para-vīra-hā-the killer of the opposing warrior; spṛṣṭvā-after touching; āpaḥ-water; tam-Him; parikramya-circumambulating; brāhmam-the Supreme Lord; brāhma-astram-the supreme weapon; sandadhe-acted on.

Śrī Sūta Gosvāmī said: Hearing this from the Personality of Godhead, Arjuna touched water for purification, and after circumambulating Lord Śrī Kṛṣṇa, he cast his brahmāstra weapon to counteract the other one.

TEXT 30

saṁhatyānyonyam ubhayos

tejasī śara-saṁvṛte

āvṛtya rodasī khaṁ ca

vavṛdhāte 'rka-vahnivat

SYNONYMS

saṁhatya-by combination of; anyonyam-one another; ubhayoḥ-of both; tejasī-the glares; śara-weapons; saṁvṛte-covering; āvṛtya-covering; rodasī-the complete firmament; kham ca-outer space also; vavṛdhāte-increasing; arka-the sun globe; vahni-vat-like fire.

When the rays of the two brahmāstras combined, a great circle of fire, like the disc of the sun, covered all outer space and the whole firmament of planets.

The heat created by the flash of a brahmāstra resembles the fire exhibited in the sun globe at the time of cosmic annihilation. The radiation of atomic energy is very insignificant in comparison to the heat produced by a brahmāstra. The atomic bomb explosion can at utmost blow up one globe, but the heat produced by the brahmāstra can destroy the whole cosmic situation. The comparison is therefore made to the heat at the time of annihilation.

TEXT 31

dṛṣṭvāstra-tejas tu tayos

trīl lokān pradahan mahat

dahyamānāḥ prajāḥ sarvāḥ

sāṁvartakam amaṁsata

SYNONYMS

dṛṣṭvā-thus seeing; astra-weapon; tejaḥ-heat; tu-but; tayoḥ-of both; trīn-three; lokān-planets; pradahat-blazing; mahat-severely; dahyamānāḥ-burning; prajāḥ-population; sarvāḥ-all over; sāṁvartakam-the name of the fire which devastates during the annihilation of the universe; amaṁsata-began to think.

All the population of the three worlds was scorched by the combined heat of the weapons. Everyone was reminded of the sāṁvartaka fire which takes place at the time of annihilation.

The three worlds are the upper, lower and intermediate planets of the universe. Although the brahmāstra was released on this earth, the heat produced by the combination of both weapons covered all the universe, and all the populations on all the different planets began to feel the heat excessively and compared it to that of the sāṁvartaka fire. No planet, therefore, is without living beings, as less intelligent materialistic men think.

TEXT 32

prajopadravam ālakṣya

loka-vyatikaraṁ ca tam

mataṁ ca vāsudevasya

sañjahārārjuno dvayam

SYNONYMS

prajā-the people in general; upadravam-disturbance; ālakṣya-having seen it; loka-the planets; vyatikaram-destruction; ca-also; tam-that; matam ca-and the opinion; vāsudevasya-of Vāsudeva, Śrī Kṛṣṇa; sañjahāra-retracted; arjunaḥ-Arjuna; dvayam-both the weapons.

Thus seeing the disturbance of the general populace and the imminent destruction of the planets, Arjuna at once retracted both brahmāstra weapons, as Lord Śrī Kṛṣṇa desired.

The theory that the modern atomic bomb explosions can annihilate the world is childish imagination. First of all, the atomic energy is not powerful enough to destroy the world. And secondly, ultimately it all rests on the supreme will of the Supreme Lord because without His will or sanction nothing can be built up or destroyed. It is foolish also to think that natural laws are ultimately powerful. Material nature's law works under the direction of the Lord, as confirmed in the Bhagavad-gītā. The Lord says there that natural laws work under His supervision. The world can be destroyed only by the will of the Lord and not by the whims of tiny politicians. Lord Śrī Kṛṣṇa desired that the weapons released by both Drauṇi and Arjuna be withdrawn, and it was carried out by Arjuna at once. Similarly, there are many agents of the all-powerful Lord, and by His will only can one execute what He desires.

TEXT 33

tata āsādya tarasā

dāruṇaṁ gautamī-sutam

babandhāmarṣa-tāmrākṣaḥ

paśuṁ raśanayā yathā

SYNONYMS

tataḥ-thereupon; āsādya-arrested; tarasā-dexterously; dāruṇam-dangerous; gautamī-sutam-the son of Gautamī; babandha-bound up; amarṣa-angry; tāmra-akṣaḥ-with copper-red eyes; paśum-animal; raśanayā-by ropes; yathā-as it were.

Arjuna, his eyes blazing in anger like two red balls of copper, dexterously arrested the son of Gautamī and bound him with ropes like an animal.

Aśvatthāmā's mother, Kṛpī, was born in the family of Gautama. The significant point in this śloka is that Aśvatthāmā was caught and bound up with ropes like an animal. According to Śrīdhara Svāmī, Arjuna was obliged to catch this son of a brāhmaṇa like an animal as a part of his duty (dharma). This suggestion by Śrīdhara Svāmī is also confirmed in the later statement of Śrī Kṛṣṇa. Aśvatthāmā was a bona fide son of Droṇācārya and Kṛpī, but because he had degraded himself to a lower status of life, it was proper to treat him as an animal and not as a brāhmaṇa.

TEXT 34

śibirāya ninīṣantaṁ

rajjvā baddhvā ripuṁ balāt

prāhārjunaṁ prakupito

bhagavān ambujekṣaṇaḥ

SYNONYMS

śibirāya-on the way to the military camp; ninīṣantam-while bringing him; rajjvā-by the ropes; baddhvā-bound up; ripum-the enemy; balāt-by force; prāha-said; arjunam-unto Arjuna; prakupitaḥ-in an angry mood; bhagavān-the Personality of Godhead; ambuja-īkṣaṇaḥ-who looks with His lotus eyes.

After binding Aśvatthāmā, Arjuna wanted to take him to the military camp. The Personality of Godhead Śrī Kṛṣṇa, looking on with His lotus eyes, spoke to angry Arjuna.

Both Arjuna and Lord Śrī Kṛṣṇa are described here in an angry mood, but Arjuna's eyes were like balls of red copper whereas the eyes of the Lord were like lotuses. This means that the angry mood of Arjuna and that of the Lord are not on the same level. The Lord is Transcendence, and thus He is absolute in any stage. His anger is not like the anger of a conditioned living being within the modes of qualitative material nature. Because He is absolute, both His anger and pleasure are the same. His anger is not exhibited in the three modes of material nature. It is only a sign of His bent of mind towards the cause of His devotee because that is His transcendental nature. Therefore, even if He is angry, the object of anger is blessed. He is unchanged in all circumstances.

TEXT 35

mainaṁ pārthārhasi trātuṁ

brahma-bandhum imaṁ jahi

yo 'sāv anāgasaḥ suptān

avadhīn niśi bālakān

SYNONYMS

mā enam-never unto him; pārtha-O Arjuna; arhasi-ought to; trātum-give release; brahma-bandhum-a relative of a brāhmaṇa; imam-him; jahi-kill; yaḥ-he (who has); asau-those; anāgasaḥ-faultless; suptān-while sleeping; avadhīt-killed; niśi-at night; bālakān-the boys.

Lord Śrī Kṛṣṇa said: O Arjuna, you should not show mercy by releasing this relative of a brāhmaṇa [brahma-bandhu], for he has killed innocent boys in their sleep.

The word brahma-bandhu is significant. A person who happens to take birth in the family of a brāhmaṇa but is not qualified to be called a brāhmaṇa is addressed as the relative of a brāhmaṇa, and not as a brāhmaṇa. The son of a high court judge is not virtually a high court judge, but there is no harm in addressing a high court judge's son as a relative of the Honorable Justice. Therefore, as by birth only one does not become a high court judge, so also one does not become a brāhmaṇa simply by birthright but by acquiring the necessary qualifications of a brāhmaṇa. As the high court judgeship is a post for the qualified man, so also the post of a brāhmaṇa is attainable by qualification only. The śāstra enjoins that even if good qualifications are seen in a person born in a family other than that of a brāhmaṇa, the qualified man has to be accepted as a brāhmaṇa, and similarly if a person born in the family of a brāhmaṇa is void of brahminical qualification, then he must be treated as a non-brāhmaṇa or, in better terms, a relative of a brāhmaṇa. Lord Śrī Kṛṣṇa, the supreme authority of all religious principles, the Vedas, has personally pointed out these differences, and He is about to explain the reason for this in the following ślokas.

TEXT 36

mattaṁ pramattam unmattaṁ

suptaṁ bālaṁ striyaṁ jaḍam

prapannaṁ virathaṁ bhītaṁ

na ripuṁ hanti dharma-vit

SYNONYMS

mattam-careless; pramattam-intoxicated; unmattam-insane; suptam-asleep; bālam-boy; striyam-woman; jaḍam-foolish; prapannam-surrendered; viratham-one who has lost his chariot; bhītam-afraid; na-not; ripum-enemy; hanti-kill; dharma-vit-one who knows the principles of religion.

A person who knows the principles of religion does not kill an enemy who is careless, intoxicated, insane, asleep, afraid or devoid of his chariot. Nor does he kill a boy, a woman, a foolish creature or a surrendered soul.

An enemy who does not resist is never killed by a warrior who knows the principles of religion. Formerly battles were fought on the principles of religion and not for the sake of sense gratification. If the enemy happened to be intoxicated, asleep, etc., as above mentioned, he was never to be killed. These are some of the codes of religious war. Formerly war was never declared by the whims of selfish political leaders; it was carried out on religious principles free from all vices. Violence carried out on religious principles is far superior to so-called nonviolence.

TEXT 37

sva-prāṇān yaḥ para-prāṇaiḥ

prapuṣṇāty aghṛṇaḥ khalaḥ

tad-vadhas tasya hi śreyo

yad-doṣād yāty adhaḥ pumān

SYNONYMS

sva-prāṇān-one's own life; yaḥ-one who; para-prāṇaiḥ-at the cost of others' lives; prapuṣṇāti-maintains properly; aghṛṇaḥ-shameless; khalaḥ-wretched; tat-vadhaḥ-killing of him; tasya-his; hi-certainly; śreyaḥ-well-being; yat-by which; doṣāt-by the fault; yāti-goes; adhaḥ-downwards; pumān-a person.

A cruel and wretched person who maintains his existence at the cost of others' lives deserves to be killed for his own well-being, otherwise he will go down by his own actions.

A life for a life is just punishment for a person who cruelly and shamelessly lives at the cost of another's life. Political morality is to punish a person by a death sentence in order to save a cruel person from going to hell. That a murderer is condemned to a death sentence by the state is good for the culprit because in his next life he will not have to suffer for his act of murder. Such a death sentence for the murderer is the lowest possible punishment offered to him, and it is said in the smṛti-śāstras that men who are punished by the king on the principle of a life for a life are purified of all their sins, so much so that they may be eligible for being promoted to the planets of heaven. According to Manu, the great author of civic codes and religious principles, even the killer of an animal is to be considered a murderer because animal food is never meant for the civilized man, whose prime duty is to prepare himself for going back to Godhead. He says that in the act of killing an animal, there is a regular conspiracy by the party of sinners, and all of them are liable to be punished as murderers exactly like a party of conspirators who kill a human being combinedly. He who gives permission, he who kills the animal, he who sells the slaughtered animal, he who cooks the animal, he who administers distribution of the foodstuff, and at last he who eats such cooked animal food are all murderers, and all of them are liable to be punished by the laws of nature. No one can create a living being despite all advancement of material science, and therefore no one has the right to kill a living being by one's independent whims. For the animal-eaters, the scriptures have sanctioned restricted animal sacrifices only, and such sanctions are there just to restrict the opening of slaughterhouses and not to encourage animal killing. The procedure under which animal sacrifice is allowed in the scriptures is good both for the animal sacrificed and the animal-eaters. It is good for the animal in the sense that the sacrificed animal is at once promoted to the human form of life after being sacrificed at the altar, and the animal-eater is saved from grosser types of sins (eating meats supplied by organized slaughterhouses which are ghastly places for breeding all kinds of material afflictions to society, country and the people in general). The material world is itself a place always full of anxieties, and by encouraging animal slaughter the whole atmosphere becomes polluted more and more by war, pestilence, famine and many other unwanted calamities.

TEXT 38

pratiśrutaṁ ca bhavatā

pāñcālyai śṛṇvato mama

āhariṣye śiras tasya

yas te mānini putra-hā

SYNONYMS

pratiśrutam-it is promised; ca-and; bhavatā-by you; pāñcālyai-unto the daughter of the King of Pāñcāla (Draupadī); śṛṇvataḥ-which was heard; mama-by Me personally; āhariṣye-must I bring; śiraḥ-the head; tasya-of him; yaḥ-whom; te-your; mānini-consider; putra-hā-the killer of your sons.

Furthermore, I have personally heard you promise Draupadī that you would bring forth the head of the killer of her sons.

TEXT 39

tad asau vadhyatāṁ pāpa

ātatāyy ātma-bandhu-hā

bhartuś ca vipriyaṁ vīra

kṛtavān kula-pāṁsanaḥ

SYNONYMS

tat-therefore; asau-this man; vadhyatām-will be killed; pāpaḥ-the sinner; ātatāyī-assaulter; ātma-own; bandhu-hā-killer of sons; bhartuḥ-of the master; ca-also; vipriyam-having not satisfied; vīra-O warrior; kṛtavān-one who has done it; kula-pāṁsanaḥ-the burnt remnants of the family.

This man is an assassin and murderer of your own family members. Not only that, but he has also dissatisfied his master. He is but the burnt remnants of his family. Kill him immediately.

The son of Droṇācārya is condemned here as the burnt remnants of his family. The good name of Droṇācārya was very much respected. Although he joined the enemy camp, the Pāṇḍavas held him always in respect, and Arjuna saluted him before beginning the fight. There was nothing wrong in that way. But the son of Droṇācārya degraded himself by committing acts which are never done by the dvijas, or the twice-born higher castes. Aśvatthāmā, the son of Droṇācārya, committed murder by killing the five sleeping sons of Draupadī, by which he dissatisfied his master Duryodhana, who never approved of the heinous act of killing the five sleeping sons of the Pāṇḍavas. This means that Aśvatthāmā became an assaulter of Arjuna's own family members, and thus he was liable to be punished by him. In the śāstras, he who attacks without notice or kills from behind or sets fire to another's house or kidnaps one's wife is condemned to death. Kṛṣṇa reminded Arjuna of these facts so that he might take notice of them and do the needful.

TEXT 40

sūta uvāca

evaṁ parīkṣatā dharmaṁ

pārthaḥ kṛṣṇena coditaḥ

naicchad dhantuṁ guru-sutaṁ

yadyapy ātma-hanaṁ mahān

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; evam-this; parīkṣatā-being examined; dharmam-in the matter of duty; pārthaḥ-Śrī Arjuna; kṛṣṇena-by Lord Kṛṣṇa; coditaḥ-being encouraged; na aicchat-did not like; hantum-to kill; guru-sutam-the son of his teacher; yadyapi-although; ātma-hanam-murderer of sons; mahān-very great.

Sūta Gosvāmī said: Although Kṛṣṇa, who was examining Arjuna in religion, encouraged Arjuna to kill the son of Droṇācārya, Arjuna, a great soul, did not like the idea of killing him, although Aśvatthāmā was a heinous murderer of Arjuna's family members.

Arjuna was a great soul undoubtedly, which is proved here also. He is encouraged herein personally by the Lord to kill the son of Droṇa, but Arjuna considers that the son of his great teacher should be spared, for he happens to be the son of Droṇācārya, even though he is an unworthy son, having done all sorts of heinous acts whimsically for no one's benefit.

Lord Śrī Kṛṣṇa encouraged Arjuna outwardly just to test Arjuna's sense of duty. It is not that Arjuna was incomplete in the sense of his duty, nor was Lord Śrī Kṛṣṇa unaware of Arjuna's sense of duty. But Lord Śrī Kṛṣṇa put to test many of His pure devotees just to magnify the sense of duty. The gopīs were put to such tests as well. Prahlāda Mahārāja also was put to such a test. All pure devotees come out successful in the respective tests by the Lord.

TEXT 41

athopetya sva-śibiraṁ

govinda-priya-sārathiḥ

nyavedayat taṁ priyāyai

śocantyā ātma-jān hatān

SYNONYMS

atha-thereafter; upetya-having reached; sva-own; śibiram-camp; govinda-one who enlivens the senses (Lord Śrī Kṛṣṇa); priya-dear; sārathiḥ-the charioteer; nyavedayat-entrusted to; tam-him; priyāyai-unto the dear; śocantyai-lamenting for; ātma-jān-own sons; hatān-murdered.

After reaching his own camp, Arjuna, along with his dear friend and charioteer [Śrī Kṛṣṇa], entrusted the murderer unto his dear wife, who was lamenting for her murdered sons.

The transcendental relation of Arjuna with Kṛṣṇa is of the dearmost friendship. In the Bhagavad-gītā the Lord Himself has claimed Arjuna as His dearmost friend. Every living being is thus related with the Supreme Lord by some sort of affectionate relation, either as servant or as friend or as parent or as an object of conjugal love. Everyone thus can enjoy the company of the Lord in the spiritual realm if he at all desires and sincerely tries for it by the process of bhakti-yoga.

TEXT 42

tathāhṛtaṁ paśuvat pāśa-baddham

avāṅ-mukhaṁ karma-jugupsitena

nirīkṣya kṛṣṇāpakṛtaṁ guroḥ sutaṁ

vāma-svabhāvā kṛpayā nanāma ca

SYNONYMS

tathā-thus; āhṛtam-brought in; paśu-vat-like an animal; pāśa-baddham-tied with ropes; avāk-mukham-without a word in his mouth; karma-activities; jugupsitena-being heinous; nirīkṣya-by seeing; kṛṣṇā-Draupadī; apakṛtam-the doer of the degrading; guroḥ-the teacher; sutam-son; vāma-beautiful; svabhāvā-nature; kṛpayā-out of compassion; nanāma-offered obeisances; ca-and.

Śrī Sūta Gosvāmī said: Draupadī then saw Aśvatthāmā, who was bound with ropes like an animal and silent for having enacted the most inglorious murder. Due to her female nature, and due to her being naturally good and well-behaved, she showed him due respects as a brāhmaṇa.

Aśvatthāmā was condemned by the Lord Himself, and he was treated by Arjuna just like a culprit, not like the son of a brāhmaṇa or teacher. But when he was brought before Śrīmatī Draupadī, she, although begrieved for the murder of her sons, and although the murderer was present before her, could not withdraw the due respect generally offered to a brāhmaṇa or to the son of a brāhmaṇa. This is due to her mild nature as a woman. Women as a class are no better than boys, and therefore they have no discriminatory power like that of a man. Aśvatthāmā proved himself to be an unworthy son of Droṇācārya or of a brāhmaṇa, and for this reason he was condemned by the greatest authority, Lord Śrī Kṛṣṇa, and yet a mild woman could not withdraw her natural courtesy for a brāhmaṇa.

Even to date, in a Hindu family a woman shows proper respect to the brāhmaṇa caste, however fallen and heinous a brahma-bandhu may be. But the men have begun to protest against brahma-bandhus who are born in families of good brāhmaṇas but by action are less than śūdras.

The specific words used in this śloka are vāma-svabhāvā, "mild and gentle by nature." A good man or woman accepts anything very easily, but a man of average intelligence does not do so. But, anyway, we should not give up our reason and discriminatory power just to be gentle. One must have good discriminatory power to judge a thing on its merit. We should not follow the mild nature of a woman and thereby accept that which is not genuine. Aśvatthāmā may be respected by a good-natured woman, but that does not mean that he is as good as a genuine brāhmaṇa.

TEXT 43

uvāca cāsahanty asya

bandhanānayanaṁ satī

mucyatāṁ mucyatām eṣa

brāhmaṇo nitarāṁ guruḥ

SYNONYMS

uvāca-said; ca-and; asahantī-being unbearable for her; asya-his; bandhana-being bound; ānayanam-bringing him; satī-the devoted; mucyatām mucyatām-just get him released; eṣaḥ-this; brāhmaṇaḥ-a brāhmaṇa; nitarām-our; guruḥ-teacher.

She could not tolerate Aśvatthāmā's being bound by ropes, and being a devoted lady, she said: Release him, for he is a brāhmaṇa, our spiritual master.

As soon as Aśvatthāmā was brought before Draupadī, she thought it intolerable that a brāhmaṇa should be arrested like a culprit and brought before her in that condition, especially when the brāhmaṇa happened to be a teacher's son.

Arjuna arrested Aśvatthāmā knowing perfectly well that he was the son of Droṇācārya. Kṛṣṇa also knew him to be so, but both of them condemned the murderer without consideration of his being the son of a brāhmaṇa. According to revealed scriptures, a teacher or spiritual master is liable to be rejected if he proves himself unworthy of the position of a guru or spiritual master. A guru is called also an ācārya, or a person who has personally assimilated all the essence of śāstras and has helped his disciples to adopt the ways. Aśvatthāmā failed to discharge the duties of a brāhmaṇa or teacher, and therefore he was liable to be rejected from the exalted position of a brāhmaṇa. On this consideration, both Lord Śrī Kṛṣṇa and Arjuna were right in condemning Aśvatthāmā. But to a good lady like Draupadī, the matter was considered not from the angle of śāstric vision, but as a matter of custom. By custom, Aśvatthāmā was offered the same respect as offered to his father. It was so because generally the people accept the son of a brāhmaṇa as a real brāhmaṇa, by sentiment only. Factually the matter is different. A brāhmaṇa is accepted on the merit of qualification and not on the merit of simply being the son of a brāhmaṇa.

But in spite of all this, Draupadī desired that Aśvatthāmā be at once released, and it was all the same a good sentiment for her. This means that a devotee of the Lord can tolerate all sorts of tribulation personally, but still such devotees are never unkind to others, even to the enemy. These are the characteristics of one who is a pure devotee of the Lord.

TEXT 44

sarahasyo dhanur-vedaḥ

savisargopasaṁyamaḥ

astra-grāmaś ca bhavatā

śikṣito yad-anugrahāt

SYNONYMS

sa-rahasyaḥ-confidential; dhanuḥ-vedaḥ-knowledge in the art of manipulating bows and arrows; sa-visarga-releasing; upasaṁyamaḥ-controlling; astra-weapons; grāmaḥ-all kinds of; ca-and; bhavatā-by yourself; śikṣitaḥ-learned; yat-by whose; anugrahāt-mercy of.

It was by Droṇācārya's mercy that you learned the military art of throwing arrows and the confidential art of controlling weapons.

Dhanur-veda, or military science, was taught by Droṇācārya with all its confidential secrets of throwing and controlling by Vedic hymns. Gross military science is dependent on material weapons, but finer than that is the art of throwing the arrows saturated with Vedic hymns, which act more effectively than gross material weapons like machine guns or atomic bombs. The control is by Vedic mantras, or the transcendental science of sound. It is said in the Rāmāyaṇa that Mahārāja Daśaratha, the father of Lord Śrī Rāma, used to control arrows by sound only. He could pierce his target with his arrow by only hearing the sound, without seeing the object. So this is a finer military science than that of the gross material military weapons used nowadays. Arjuna was taught all this, and therefore Draupadī wished that Arjuna feel obliged to Ācārya Droṇa for all these benefits. And in the absence of Droṇācārya, his son was his representative. That was the opinion of the good lady Draupadī. It may be argued why Droṇācārya, a rigid brāhmaṇa, should be a teacher in military science. But the reply is that a brāhmaṇa should become a teacher, regardless of what his department of knowledge is. A learned brāhmaṇa should become a teacher, a priest and a recipient of charity. A bona fide brāhmaṇa is authorized to accept such professions.

TEXT 45

sa eṣa bhagavān droṇaḥ

prajā-rūpeṇa vartate

tasyātmano 'rdhaṁ patny āste

nānvagād vīrasūḥ kṛpī

SYNONYMS

saḥ-he; eṣaḥ-certainly; bhagavān-lord; droṇaḥ-Droṇācārya; prajā-rūpeṇa-in the form of his son Aśvatthāmā; vartate-is existing; tasya-his; ātmanaḥ-of the body; ardham-half; patnī-wife; āste-living; na-not; anvagāt-undertook; vīrasūḥ-having the son present; kṛpī-the sister of Kṛpācārya.

He [Droṇācārya] is certainly still existing, being represented by his son. His wife Kṛpī did not undergo a satī with him because she had a son.

The wife of Droṇācārya, Kṛpī, is the sister of Kṛpācārya. A devoted wife, who is according to revealed scripture the better half of her husband, is justified in embracing voluntary death along with her husband if she is without issue. But in the case of the wife of Droṇācārya, she did not undergo such a trial because she had her son, the representative of her husband. A widow is a widow only in name if there is a son of her husband existing. So in either case Aśvatthāmā was the representative of Droṇācārya, and therefore killing Aśvatthāmā would be like killing Droṇācārya. That was the argument of Draupadī against the killing of Aśvatthāmā.

TEXT 46

tad dharmajña mahā-bhāga

bhavadbhir gauravaṁ kulam

vṛjinaṁ nārhati prāptuṁ

pūjyaṁ vandyam abhīkṣṇaśaḥ

SYNONYMS

tat-therefore; dharma-jña-one who is aware of the principles of religion; mahā-bhāga-the most fortunate; bhavadbhiḥ-by your good self; gauravam-glorified; kulam-the family; vṛjinam-that which is painful; na-not; arhati-does deserve; prāptum-for obtaining; pūjyam-the worshipable; vandyam-respectable; abhīkṣṇaśaḥ-constantly.

O most fortunate one who knows the principles of religion, it is not good for you to cause grief to glorious family members who are always respectable and worshipful.

A slight insult for a respectable family is sufficient to invoke grief. Therefore, a cultured man should always be careful in dealing with worshipful family members.

TEXT 47

mā rodīd asya jananī

gautamī pati-devatā

yathāhaṁ mṛta-vatsārtā

rodimy aśru-mukhī muhuḥ

SYNONYMS

mā-do not; rodīt-make cry; asya-his; jananī-mother; gautamī-the wife of Droṇa; pati-devatā-chaste; yathā-as has; aham-myself; mṛta-vatsā-one whose child is dead; ārtā-distressed; rodimi-crying; aśru-mukhī-tears in the eyes; muhuḥ-constantly.

My lord, do not make the wife of Droṇācārya cry like me. I am aggrieved for the death of my sons. She need not cry constantly like me.

Sympathetic good lady as she was, Śrīmatī Draupadī did not want to put the wife of Droṇācārya in the same position of childlessness, both from the point of motherly feelings and from the respectable position held by the wife of Droṇācārya.

TEXT 48

yaiḥ kopitaṁ brahma-kulaṁ

rājanyair ajitātmabhiḥ

tat kulaṁ pradahaty āśu

sānubandhaṁ śucārpitam

SYNONYMS

yaiḥ-by those; kopitam-enraged; brahma-kulam-the order of the brāhmaṇas; rājanyaiḥ-by the administrative order; ajita-unrestricted; ātmabhiḥ-by oneself; tat-that; kulam-family; pradahati-is burnt up; āśu-within no time; sa-anubandham-together with family members; śucā-arpitam-being put into grief.

If the kingly administrative order, being unrestricted in sense control, offends the brāhmaṇa order and enrages them, then the fire of that rage burns up the whole body of the royal family and brings grief upon all.

The brāhmaṇa order of society, or the spiritually advanced caste or community, and the members of such highly elevated families, were always held in great esteem by the other, subordinate castes, namely the administrative kingly order, the mercantile order and the laborers.

TEXT 49

sūta uvāca

dharmyaṁ nyāyyaṁ sakaruṇaṁ

nirvyalīkaṁ samaṁ mahat

rājā dharma-suto rājñyāḥ

pratyanandad vaco dvijāḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; dharmyam-in accordance with the principles of religion; nyāyyam-justice; sa-karuṇam-full of mercy; nirvyalīkam-without duplicity in dharma; samam-equity; mahat-glorious; rājā-the King; dharma-sutaḥ-son; rājñyāḥ-by the Queen; pratyanandat-supported; vacaḥ-statements; dvijāḥ-O brāhmaṇas.

Sūta Gosvāmī said: O brāhmaṇas, King Yudhiṣṭhira fully supported the statements of the Queen, which were in accordance with the principles of religion and were justified, glorious, full of mercy and equity, and without duplicity.

Mahārāja Yudhiṣṭhira, who was the son of Dharmarāja, or Yamarāja, fully supported the words of Queen Draupadī in asking Arjuna to release Aśvatthāmā. One should not tolerate the humiliation of a member of a great family. Arjuna and his family were indebted to the family of Droṇācārya because of Arjuna's learning the military science from him. If ingratitude were shown to such a benevolent family, it would not be at all justified from the moral standpoint. The wife of Droṇācārya, who was the half body of the great soul, must be treated with compassion, and she should not be put into grief because of her son's death. That is compassion. Such statements by Draupadī are without duplicity because actions should be taken with full knowledge. The feeling of equality was there because Draupadī spoke out of her personal experience. A barren woman cannot understand the grief of a mother. Draupadī was herself a mother, and therefore her calculation of the depth of Kṛpī's grief was quite to the point. And it was glorious because she wanted to show proper respect to a great family.

TEXT 50

nakulaḥ sahadevaś ca

yuyudhāno dhanañjayaḥ

bhagavān devakī-putro

ye cānye yāś ca yoṣitaḥ

SYNONYMS

nakulaḥ-Nakula; sahadevaḥ-Sahadeva; ca-and; yuyudhānaḥ-Sātyaki; dhanañjayaḥ-Arjuna; bhagavān-the Personality of Godhead; devakī-putraḥ-the son of Devakī, Lord Śrī Kṛṣṇa; ye-those; ca-and; anye-others; yāḥ-those; ca-and; yoṣitaḥ-ladies.

Nakula and Sahadeva [the younger brothers of the King] and also Sātyaki, Arjuna, the Personality of Godhead Lord Sri Kṛṣṇa, son of Devakī, and the ladies and others all unanimously agreed with the King.

TEXT 51

tatrāhāmarṣito bhīmas

tasya śreyān vadhaḥ smṛtaḥ

na bhartur nātmanaś cārthe

yo 'han suptān śiśūn vṛthā

SYNONYMS

tatra-thereupon; āha-said; amarṣitaḥ-in an angry mood; bhīmaḥ-Bhīma; tasya-his; śreyān-ultimate good; vadhaḥ-killing; smṛtaḥ-recorded; na-not; bhartuḥ-of the master; na-nor; ātmanaḥ-of his own self; ca-and; arthe-for the sake of; yaḥ-one who; ahan-killed; suptān-sleeping; śiśūn-children; vṛthā-without purpose.

Bhīma, however, disagreed with them and recommended killing this culprit who, in an angry mood, had murdered sleeping children for no purpose and for neither his nor his master's interest.

TEXT 52

niśamya bhīma-gaditaṁ

draupadyāś ca catur-bhujaḥ

ālokya vadanaṁ sakhyur

idam āha hasann iva

SYNONYMS

niśamya-just after hearing; bhīma-Bhīma; gaditam-spoken by; draupadyāḥ-of Draupadī; ca-and; catuḥ-bhujaḥ-the four-handed (Personality of Godhead); ālokya-having seen; vadanam-the face; sakhyuḥ-of His friend; idam-this; āha-said; hasan-smiling; iva-as it.

Caturbhuja [the four-armed one], or the Personality of Godhead, after hearing the words of Bhīma, Draupadī and others, saw the face of His dear friend Arjuna, and He began to speak as if smiling.

Lord Śrī Kṛṣṇa had two arms, and why He is designated as four-armed is explained by Śrīdhara Svāmī. Both Bhīma and Draupadī held opposite views about killing Aśvatthāmā. Bhīma wanted him to be immediately killed, whereas Draupadī wanted to save him. We can imagine Bhīma ready to kill while Draupadī is obstructing him. And in order to prevent both of them, the Lord discovered another two arms. Originally, the primeval Lord Śrī Kṛṣṇa displays only two arms, but in His Nārāyaṇa feature He exhibits four. In His Nārāyaṇa feature He resides with His devotees in the Vaikuṇṭha planets, while in His original Śrī Kṛṣṇa feature He resides in the Kṛṣṇaloka planet far, far above the Vaikuṇṭha planets in the spiritual sky. Therefore, if Śrī Kṛṣṇa is called caturbhujaḥ, there is no contradiction. If need be He can display hundreds of arms, as He exhibited in His viśva-rūpa shown to Arjuna. Therefore, one who can display hundreds and thousands of arms can also manifest four whenever needed.

When Arjuna was perplexed about what to do with Aśvatthāmā, Lord Śrī Kṛṣṇa, as the very dear friend of Arjuna, voluntarily took up the matter just to make a solution. And He was smiling also.

TEXTS 53-54

śrī-bhagavān uvāca

brahma-bandhur na hantavya

ātatāyī vadhārhaṇaḥ

mayaivobhayam āmnātaṁ

paripāhy anuśāsanam

kuru pratiśrutaṁ satyaṁ

yat tat sāntvayatā priyām

priyaṁ ca bhīmasenasya

pāñcālyā mahyam eva ca

SYNONYMS

śrī-bhagavān-the Personality of Godhead; uvāca-said; brahma-bandhuḥ-the relative of a brāhmaṇa; na-not; hantavyaḥ-to be killed; ātatāyī-the aggressor; vadha-arhaṇaḥ-is due to be killed; mayā-by Me; eva-certainly; ubhayam-both; āmnātam-described according to rulings of the authority; paripāhi-carry out; anuśāsanam-rulings; kuru-abide by; pratiśrutam-as promised by; satyam-truth; yat tat-that which; sāntvayatā-while pacifying; priyām-dear wife; priyam-satisfaction; ca-also; bhīmasenasya-of Śrī Bhīmasena; pāñcālyāḥ-of Draupadī; mahyam-unto Me also; eva-certainly; ca-and.

The Personality of Godhead Sri Kṛṣṇa said: A friend of a brāhmaṇa is not to be killed, but if he is an aggressor he must be killed. All these rulings are in the scriptures, and you should act accordingly. You have to fulfill your promise to your wife, and you must also act to the satisfaction of Bhīmasena and Me.

Arjuna was perplexed because Aśvatthāmā was to be killed as well as spared according to different scriptures cited by different persons. As a brahma-bandhu, or a worthless son of a brāhmaṇa, Aśvatthāmā was not to be killed, but he was at the same time an aggressor also. And according to the rulings of Manu, an aggressor, even though he be a brāhmaṇa (and what to speak of an unworthy son of a brāhmaṇa), is to be killed. Droṇācārya was certainly a brāhmaṇa in the true sense of the term, but because he stood in the battlefield he was killed. But although Aśvatthāmā was an aggressor, he stood without any fighting weapons. The ruling is that an aggressor, when he is without weapon or chariot, cannot be killed. All these were certainly perplexities. Besides that, Arjuna had to keep the promise he had made before Draupadī just to pacify her. And he also had to satisfy both Bhīma and Kṛṣṇa, who advised killing him. This dilemma was present before Arjuna, and the solution was awarded by Kṛṣṇa.

TEXT 55

sūta uvāca

arjunaḥ sahasājñāya

harer hārdam athāsinā

maṇiṁ jahāra mūrdhanyaṁ

dvijasya saha-mūrdhajam

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; arjunaḥ-Arjuna; sahasā-just at that time; ājñāya-knowing it; hareḥ-of the Lord; hārdam-motive; atha-thus; asinā-by the sword; maṇim-the jewel; jahāra-separated; mūrdhanyam-on the head; dvijasya-of the twice-born; saha-with; mūrdhajam-hairs.

Just then Arjuna could understand the motive of the Lord by His equivocal orders, and thus with his sword he severed both hair and jewel from the head of Aśvatthāmā.

Contradictory orders of different persons are impossible to carry out. Therefore a compromise was selected by Arjuna by his sharp intelligence, and he separated the jewel from the head of Aśvatthāmā. This was as good as cutting off his head, and yet his life was saved for all practical purposes. Here Aśvatthāmā is indicated as twice-born. Certainly he was twice-born, but he fell down from his position, and therefore he was properly punished.

TEXT 56

vimucya raśanā-baddhaṁ

bāla-hatyā-hata-prabham

tejasā maṇinā hīnaṁ

śibirān nirayāpayat

SYNONYMS

vimucya-after releasing him; raśanā-baddham-from the bondage of ropes; bāla-hatyā-infanticide; hata-prabham-loss of bodily luster; tejasā-of the strength of; maṇinā-by the jewel; hīnam-being deprived of; śibirāt-from the camp; nirayāpayat-drove him out.

He [Aśvatthāmā] had already lost his bodily luster due to infanticide, and now, moreover, having lost the jewel from his head, he lost even more strength. Thus he was unbound and driven out of the camp.

Thus being insulted, the humiliated Aśvatthāmā was simultaneously killed and not killed by the intelligence of Lord Kṛṣṇa and Arjuna.

TEXT 57

vapanaṁ draviṇādānaṁ

sthānān niryāpaṇaṁ tathā

eṣa hi brahma-bandhūnāṁ

vadho nānyo 'sti daihikaḥ

SYNONYMS

vapanam-cleaving the hairs from the head; draviṇa-wealth; adānam-forfeiting; sthānāt-from the residence; niryāpaṇam-driving away; tathā-also; eṣaḥ-all these; hi-certainly; brahma-bandhūnām-of the relatives of a brāhmaṇa; vadhaḥ-killing; na-not; anyaḥ-any other method; asti-there is; daihikaḥ-in the matter of the body.

Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brāhmaṇa. There is no injunction for killing the body.

TEXT 58

putra-śokāturāḥ sarve

pāṇḍavāḥ saha kṛṣṇayā

svānāṁ mṛtānāṁ yat kṛtyaṁ

cakrur nirharaṇādikam

SYNONYMS

putra-son; śoka-bereavement; āturāḥ-overwhelmed with; sarve-all of them; pāṇḍavāḥ-the sons of Pāṇḍu; saha-along with; kṛṣṇayā-with Draupadī; svānām-of the kinsmen; mṛtānām-of the dead; yat-what; kṛtyam-ought to be done; cakruḥ-did perform; nirharaṇa-ādikam-undertakable.

Thereafter, the sons of Pāṇḍu and Draupadī, overwhelmed with grief, performed the proper rituals for the dead bodies of their relatives.

Thus end the Bhaktivedanta purports of the First Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "The Son of Droṇa Punished."

Chapter Eight

Prayers by Queen Kuntī and Parīkṣit Saved

TEXT 1

sūta uvāca

atha te samparetānāṁ

svānām udakam icchatām

dātuṁ sakṛṣṇā gaṅgāyāṁ

puraskṛtya yayuḥ striyaḥ

SYNONYMS

sūtaḥ uvāca-Sūta said; atha-thus; te-the Pāṇḍavas; samparetānām-of the dead; svānām-of the relatives; udakam-water; icchatām-willing to have; dātum-to deliver; sa-kṛṣṇāḥ-along with Draupadī; gaṅgāyām-on the Ganges; puraskṛtya-putting in the front; yayuḥ-went; striyaḥ-the women.

Sūta Gosvāmī said: Thereafter the Pāṇḍavas, desiring to deliver water to the dead relatives who had desired it, went to the Ganges with Draupadī. The ladies walked in front.

To date it is the custom in Hindu society to go to the Ganges or any other sacred river to take bath when death occurs in the family. Each of the family members pours out a potful of the Ganges water for the departed soul and walks in a procession, with the ladies in the front. The Pāṇḍavas also followed the rules more than five thousand years ago. Lord Kṛṣṇa, being a cousin of the Pāṇḍavas, was also amongst the family members.

TEXT 2

te ninīyodakaṁ sarve

vilapya ca bhṛśaṁ punaḥ

āplutā hari-pādābja-

rajaḥ-pūta-sarij-jale

SYNONYMS

te-all of them; ninīya-having offered; udakam-water; sarve-every one of them; vilapya-having lamented; ca-and; bhṛśam-sufficiently; punaḥ-again; āplutāḥ-took bath; hari-pādābja-the lotus feet of the Lord; rajaḥ-dust; pūta-purified; sarit-of the Ganges; jale-in the water.

Having lamented over them and sufficiently offered Ganges water, they bathed in the Ganges, whose water is sanctified due to being mixed with the dust of the lotus feet of the Lord.

TEXT 3

tatrāsīnaṁ kuru-patiṁ

dhṛtarāṣṭraṁ sahānujam

gāndhārīṁ putra-śokārtāṁ

pṛthāṁ kṛṣṇāṁ ca mādhavaḥ

SYNONYMS

tatra-there; āsīnam-sitting; kuru-patim-the King of the Kurus; dhṛtarāṣṭram-Dhṛtarāṣṭra; saha-anujam-with his younger brothers; gāndhārīm-Gāndhārī; putra-son; śoka-artām-overtaken by bereavement; pṛthām-Kuntī; kṛṣṇām-Draupadī; ca-also; mādhavaḥ-Lord Śrī Kṛṣṇa.

There sat the King of the Kurus, Mahārāja Yudhiṣṭhira, along with his younger brothers and Dhṛtarāṣṭra, Gāndhārī, Kuntī and Draupadī, all overwhelmed with grief. Lord Kṛṣṇa was also there.

The Battle of Kurukṣetra was fought between family members, and thus all affected persons were also family members like Mahārāja Yudhiṣṭhira and brothers, Kuntī, Draupadī, Subhadrā, Dhṛtarāṣṭra, Gāndhārī and her daughters-in-law, etc. All the principal dead bodies were in some way or other related with each other, and therefore the family grief was combined. Lord Kṛṣṇa was also one of them as a cousin of the Pāṇḍavas and nephew of Kuntī, as well as brother of Subhadrā, etc. The Lord, therefore, was equally sympathetic toward all of them, and therefore he began to pacify them befittingly.

TEXT 4

sāntvayām āsa munibhir

hata-bandhūñ śucārpitān

bhūteṣu kālasya gatiṁ

darśayan na pratikriyām

SYNONYMS

sāntvayām āsa-pacified; munibhiḥ-along with the munis present there; hata-bandhūn-those who lost their friends and relatives; śucārpitān-all shocked and affected; bhūteṣu-unto the living beings; kālasya-of the supreme law of the Almighty; gatim-reactions; darśayan-demonstrated; na-no; pratikriyām-remedial measures.

Citing the stringent laws of the Almighty and their reactions upon living beings, Lord Śrī Kṛṣṇa and the munis began to pacify those who were shocked and affected.

The stringent laws of nature, under the order of the Supreme Personality of Godhead, cannot be altered by any living entity. The living entities are eternally under the subjugation of the almighty Lord. The Lord makes all the laws and orders, and these laws and orders are generally called dharma or religion. No one can create any religious formula. Bona fide religion is to abide by the orders of the Lord. The Lord's orders are clearly declared in the Bhagavad-gītā. Everyone should follow Him only or His orders, and that will make all happy, both materially and spiritually. As long as we are in the material world, our duty is to follow the orders of the Lord, and if by the grace of the Lord we are liberated from the clutches of the material world, then in our liberated stage also we can render transcendental loving service unto the Lord. In our material stage we can see neither ourselves nor the Lord for want of spiritual vision. But when we are liberated from material affection and are situated in our original spiritual form we can see both ourselves and the Lord face to face. Mukti means to be reinstated in one's original spiritual status after giving up the material conception of life. Therefore, human life is specifically meant for qualifying ourselves for this spiritual liberty. Unfortunately, under the influence of illusory material energy, we accept this spot-life of only a few years as our permanent existence and thus become illusioned by possessing so-called country, home, land, children, wife, community, wealth, etc., which are false representations created by māyā (illusion). And under the dictation of māyā, we fight with one another to protect these false possessions. By cultivating spiritual knowledge, we can realize that we have nothing to do with all this material paraphernalia. Then at once we become free from material attachment. This clearance of the misgivings of material existence at once takes place by association with the Lord's devotees, who are able to inject the transcendental sound into the depths of the bewildered heart and thus make one practically liberated from all lamentation and illusion. That is a summary of the pacifying measures for those affected by the reaction of stringent material laws, exhibited in the forms of birth, death, old age and disease, which are insoluble factors of material existence. The victims of war, namely, the family members of the Kurus, were lamenting the problems of death, and the Lord pacified them on the basis of knowledge.

TEXT 5

sādhayitvājāta-śatroḥ

svaṁ rājyaṁ kitavair hṛtam

ghātayitvāsato rājñaḥ

kaca-sparśa-kṣatāyuṣaḥ

SYNONYMS

sādhayitvā-having executed; ajāta-śatroḥ-of one who has no enemy; svam rājyam-own kingdom; kitavaiḥ-by the clever (Duryodhana and party); hṛtam-usurped; ghātayitvā-having killed; asataḥ-the unscrupulous; rājñaḥ-of the queen's; kaca-bunch of hair; sparśa-roughly handled; kṣata-decreased; āyuṣaḥ-by the duration of life.

The clever Duryodhana and his party cunningly usurped the kingdom of Yudhiṣṭhira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadī.

In the glorious days, or before the advent of the age of Kali, the brāhmaṇas, the cows, the women, the children and the old men were properly given protection.

  1. The protection of the brāhmaṇas maintains the institution of varṇa and āśrama, the most scientific culture for attainment of spiritual life.
  1. The protection of cows maintains the most miraculous form of food, i.e., milk for maintaining the finer tissues of the brain for understanding higher aims of life.
  1. The protection of women maintains the chastity of society, by which we can get a good generation for peace, tranquillity and progress of life.
  1. The protection of children gives the human form of life its best chance to prepare the way of liberty from material bondage. Such protection of children begins from the very day of begetting a child by the purificatory process of garbhādhāna-saṁskāra, the beginning of pure life.
  1. The protection of the old men gives them a chance to prepare themselves for better life after death.

This complete outlook is based on factors leading to successful humanity as against the civilization of polished cats and dogs. The killing of the above-mentioned innocent creatures is totally forbidden because even by insulting them one loses one's duration of life. In the age of Kali they are not properly protected, and therefore the duration of life of the present generation has shortened considerably. In the Bhagavad-gītā it is stated that when the women become unchaste for want of proper protection, there are unwanted children called varṇa-saṅkara. To insult a chaste woman means to bring about disaster in the duration of life. Duḥśāsana, a brother of Duryodhana, insulted Draupadī, an ideal chaste lady, and therefore the miscreants died untimely. These are some of the stringent laws of the Lord mentioned above.

TEXT 6

yājayitvāśvamedhais taṁ

tribhir uttama-kalpakaiḥ

tad-yaśaḥ pāvanaṁ dikṣu

śata-manyor ivātanot

SYNONYMS

yājayitvā-by performing; aśvamedhaiḥ-yajña in which a horse is sacrificed; tam-him (King Yudhiṣṭhira); tribhiḥ-three; uttama-best; kalpakaiḥ-supplied with proper ingredients and performed by able priests; tat-that; yaśaḥ-fame; pāvanam-virtuous; dikṣu-all directions; śata-manyoḥ-Indra, who performed one hundred such sacrifices; iva-like; atanot-spread.

Lord Śrī Kṛṣṇa caused three well-performed Aśvamedha-yajñas [horse sacrifices] to be conducted by Mahārāja Yudhiṣṭhira and thus caused his virtuous fame to be glorified in all directions, like that of Indra, who had performed one hundred such sacrifices.

This is something like the preface to the performances of Aśvamedha-yajña by Mahārāja Yudhiṣṭhira. The comparison of Mahārāja Yudhiṣṭhira to the King of heaven is significant. The King of heaven is thousands and thousands of times greater than Mahārāja Yudhiṣṭhira in opulence, yet the fame of Mahārāja Yudhiṣṭhira was not less. The reason is that Mahārāja Yudhiṣṭhira was a pure devotee of the Lord, and by His grace only was King Yudhiṣṭhira on the level of the King of heaven, even though he performed only three yajñas whereas the King of heaven performed hundreds. That is the prerogative of the devotee of the Lord. The Lord is equal to everyone, but a devotee of the Lord is more glorified because he is always in touch with the all-great. The sun rays are equally distributed, but still there are some places which are always dark. This is not due to the sun but to the receptive power. Similarly, those who are cent percent devotees of the Lord get the full-fledged mercy of the Lord, which is always equally distributed everywhere.

TEXT 7

āmantrya pāṇḍu-putrāṁś ca

śaineyoddhava-saṁyutaḥ

dvaipāyanādibhir vipraiḥ

pūjitaiḥ pratipūjitaḥ

SYNONYMS

āmantrya-inviting; pāṇḍu-putrān-all the sons of Pāṇḍu; ca-also; śaineya-Sātyaki; uddhava-Uddhava; saṁyutaḥ-accompanied; dvaipāyana-ādibhiḥ-by the ṛṣis like Vedavyāsa; vipraiḥ-by the brāhmaṇas; pūjitaiḥ-being worshiped; pratipūjitaḥ-the Lord also reciprocated equally.

Lord Śrī Kṛṣṇa then prepared for His departure. He invited the sons of Pāṇḍu, after having been worshiped by the brāhmaṇas, headed by Śrīla Vyāsadeva. The Lord also reciprocated greetings.

Apparently Lord Śrī Kṛṣṇa was a kṣatriya and was not worshipable by the brāhmaṇas. But the brāhmaṇas present there, headed by Śrīla Vyāsadeva, all knew Him to be the Personality of Godhead, and therefore they worshiped Him. The Lord reciprocated the greetings just to honor the social order that a kṣatriya is obedient to the orders of the brāhmaṇas. Although Lord Śrī Kṛṣṇa was always offered the respects due the Supreme Lord from all responsible quarters, the Lord never deviated from the customary usages between the four orders of society. The Lord purposely observed all these social customs so that others would follow Him in the future.

TEXT 8

gantuṁ kṛtamatir brahman

dvārakāṁ ratham āsthitaḥ

upalebhe 'bhidhāvantīm

uttarāṁ bhaya-vihvalām

SYNONYMS

gantum-just desiring to start; kṛtamatiḥ-having decided; brahman-O brāhmaṇa; dvārakām-towards Dvārakā; ratham-on the chariot; āsthitaḥ-seated; upalebhe-saw; abhidhāvantīm-coming hurriedly; uttarām-Uttarā; bhaya-vihvalām-being afraid.

As soon as He seated Himself on the chariot to start for Dvārakā, He saw Uttarā hurrying toward Him in fear.

All the members of the family of the Pāṇḍavas were completely dependent on the protection of the Lord, and therefore the Lord protected all of them in all circumstances. The Lord protects everyone, but one who depends completely upon Him is especially looked after by the Lord. The father is more attentive to the little son who is exclusively dependent on the father.

TEXT 9

uttarovāca

pāhi pāhi mahā-yogin

deva-deva jagat-pate

nānyaṁ tvad abhayaṁ paśye

yatra mṛtyuḥ parasparam

SYNONYMS

uttarā uvāca-Uttarā said; pāhi pāhi-protect, protect; mahā-yogin-the greatest mystic; deva-deva-the worshipable of the worshiped; jagat-pate-O Lord of the universe; na-not; anyam-anyone else; tvat-than You; abhayam-fearlessness; paśye-do I see; yatra-where there is; mṛtyuḥ-death; parasparam-in the world of duality.

Uttarā said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality.

This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities. In the dual world everyone is falsely trying to become the master of the world, whereas in the absolute world the Lord is the absolute Lord, and all others are His absolute servitors. In the world of duality everyone is envious of all others, and death is inevitable due to the dual existence of matter and spirit. The Lord is the only shelter of fearlessness for the surrendered soul. One cannot save himself from the cruel hands of death in the material world without having surrendered himself at the lotus feet of the Lord.

TEXT 10

abhidravati mām īśa

śaras taptāyaso vibho

kāmaṁ dahatu māṁ nātha

mā me garbho nipātyatām

SYNONYMS

abhidravati-coming towards; mām-me; īśa-O Lord; śaraḥ-the arrow; tapta-fiery; ayasaḥ-iron; vibho-O great one; kāmam-desire; dahatu-let it burn; mām-me; nātha-O protector; mā-not; me-my; garbhaḥ-embryo; nipātyatām-be aborted.

O my Lord, You are all-powerful. A fiery iron arrow is coming towards me fast. My Lord, let it burn me personally, if You so desire, but please do not let it burn and abort my embryo. Please do me this favor, my Lord.

This incident took place after the death of Abhimanyu, the husband of Uttarā. Abhimanyu's widow, Uttarā, should have followed the path of her husband, but because she was pregnant, and Mahārāja Parīkṣit, a great devotee of the Lord, was lying in embryo, she was responsible for his protection. The mother of a child has a great responsibility in giving all protection to the child, and therefore Uttarā was not ashamed to express this frankly before Lord Kṛṣṇa. Uttarā was the daughter of a great king, the wife of a great hero, and student of a great devotee, and later she was the mother of a good king also. She was fortunate in every respect.

TEXT 11

sūta uvāca

upadhārya vacas tasyā

bhagavān bhakta-vatsalaḥ

apāṇḍavam idaṁ kartuṁ

drauṇer astram abudhyata

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; upadhārya-by hearing her patiently; vacaḥ-words; tasyāḥ-her; bhagavān-the Personality of Godhead; bhakta-vatsalaḥ-He who is very much affectionate towards His devotees; apāṇḍavam-without the existence of the Pāṇḍavas' descendants; idam-this; kartum-to do it; drauṇeḥ-of the son of Droṇācārya; astram-weapon; abudhyata-understood.

Sūta Gosvāmī said: Having patiently heard her words, Lord Śrī Kṛṣṇa, who is always very affectionate to His devotees, could at once understand that Aśvatthāmā, the son of Droṇācārya, had thrown the brahmāstra to finish the last life in the Pāṇḍava family.

The Lord is impartial in every respect, but still He is inclined towards His devotees because there is a great necessity of this for everyone's wellbeing. The Pāṇḍava family was a family of devotees, and therefore the Lord wanted them to rule the world. That was the reason He vanquished the rule of the company of Duryodhana and established the rule of Mahārāja Yudhiṣṭhira. Therefore, He also wanted to protect Mahārāja Parīkṣit, who was lying in embryo. He did not like the idea that the world should be without the Pāṇḍavas, the ideal family of devotees.

TEXT 12

tarhy evātha muni-śreṣṭha

pāṇḍavāḥ pañca sāyakān

ātmano 'bhimukhān dīptān

ālakṣyāstrāṇy upādaduḥ

SYNONYMS

tarhi-then; eva-also; atha-therefore; muni-śreṣṭha-O chief amongst the munis; pāṇḍavāḥ-all the sons of Pāṇḍu; pañca-five; sāyakān-weapons; ātmanaḥ-own selves; abhimukhān-towards; dīptān-glaring; ālakṣya-seeing it; astrāṇi-weapons; upādaduḥ-took up.

O foremost among the great thinkers [munis] [Śaunaka], seeing the glaring brahmāstra proceeding towards them, the Pāṇḍavas took up their five respective weapons.

The brahmāstras are finer than the nuclear weapons. Aśvatthāmā discharged the brahmāstra simply to kill the Pāṇḍavas, namely the five brothers headed by Mahārāja Yudhiṣṭhira and their only grandson, who was lying within the womb of Uttarā. Therefore the brahmāstra, more effective and finer than the atomic weapons, was not as blind as the atomic bombs. When the atomic bombs are discharged they do not discriminate between the target and others. Mainly the atomic bombs do harm to the innocent because there is no control. The brahmāstra is not like that. It marks out the target and proceeds accordingly without harming the innocent.

TEXT 13

vyasanaṁ vīkṣya tat teṣām

ananya-viṣayātmanām

sudarśanena svāstreṇa

svānāṁ rakṣāṁ vyadhād vibhuḥ

SYNONYMS

vyasanam-great danger; vīkṣya-having observed; tat-that; teṣām-their; ananya-no other; viṣaya-means; ātmanām-thus inclined; sudarśanena-by the wheel of Śrī Kṛṣṇa; sva-astreṇa-by the weapon; svānām-of His own devotees; rakṣām-protection; vyadhāt-did it; vibhuḥ-the Almighty.

The almighty Personality of Godhead, Śrī Kṛṣṇa, having observed that a great danger was befalling His unalloyed devotees, who were fully surrendered souls, at once took up His Sudarśana disc to protect them.

The brahmāstra, the supreme weapon released by Aśvatthāmā, was something similar to the nuclear weapon but with more radiation and heat. This brahmāstra is the product of a more subtle science, being the product of a finer sound, a mantra recorded in the Vedas. Another advantage of this weapon is that it is not blind like the nuclear weapon because it can be directed only to the target and nothing else. Aśvatthāmā released the weapon just to finish all the male members of Pāṇḍu's family; therefore in one sense it was more dangerous than the atomic bombs because it could penetrate even the most protected place and would never miss the target. Knowing all this, Lord Śrī Kṛṣṇa at once took up His personal weapon to protect His devotees, who did not know anyone other than Kṛṣṇa. In the Bhagavad-gītā the Lord has clearly promised that His devotees are never to be vanquished. And He behaves according to the quality or degree of the devotional service rendered by the devotees. Here the word ananya-viṣayātmanām is significant. The Pāṇḍavas were cent percent dependent on the protection of the Lord, although they were all great warriors themselves. But the Lord neglects even the greatest warriors and also vanquishes them in no time. When the Lord saw that there was no time for the Pāṇḍavas to counteract the brahmāstra of Aśvatthāmā, He took up His weapon even at the risk of breaking His own vow. Although the Battle of Kurukṣetra was almost finished, still, according to His vow, He should not have taken up His own weapon. But the emergency was more important than the vow. He is better known as the bhakta-vatsala, or the lover of His devotee, and thus He preferred to continue as bhakta-vatsala than to be a worldly moralist who never breaks his solemn vow.

TEXT 14

antaḥsthaḥ sarva-bhūtānām

ātmā yogeśvaro hariḥ

sva-māyayāvṛṇod garbhaṁ

vairāṭyāḥ kuru-tantave

SYNONYMS

antaḥsthaḥ-being within; sarva-all; bhūtānām-of the living beings; ātmā-soul; yoga-īśvaraḥ-the Lord of all mysticism; hariḥ-the Supreme Lord; sva-māyayā-by the personal energy; āvṛṇot-covered; garbham-embryo; vairāṭyāḥ-of Uttarā; kuru-tantave-for the progeny of Mahārāja Kuru.

The Lord of supreme mysticism, Śrī Kṛṣṇa, resides within everyone's heart as the Paramātmā. As such, just to protect the progeny of the Kuru dynasty, He covered the embryo of Uttarā by His personal energy.

The Lord of supreme mysticism can simultaneously reside within everyone's heart, or even within the atoms, by His Paramātmā feature, His plenary portion. Therefore, from within the body of Uttarā He covered the embryo to save Mahārāja Parīkṣit and protect the progeny of Mahārāja Kuru, of whom King Pāṇḍu was also a descendant. Both the sons of Dhṛtarāṣṭra and those of Pāṇḍu belonged to the same dynasty of Mahārāja Kuru; therefore both of them were generally known as Kurus. But when there were differences between the two families, the sons of Dhṛtarāṣṭra were known as Kurus whereas the sons of Pāṇḍu were known as Pāṇḍavas. Since the sons and grandsons of Dhṛtarāṣṭra were all killed in the Battle of Kurukṣetra, the last son of the dynasty is designated as the son of the Kurus.

TEXT 15

yadyapy astraṁ brahma-śiras

tv amoghaṁ cāpratikriyam

vaiṣṇavaṁ teja āsādya

samaśāmyad bhṛgūdvaha

SYNONYMS

yadyapi-although; astram-weapon; brahma-śiraḥ-supreme; tu-but; amogham-without check; ca-and; apratikriyam-not to be counteracted; vaiṣṇavam-in relation with Viṣṇu; tejaḥ-strength; āsādya-being confronted with; samaśāmyat-was neutralized; bhṛgu-udvaha-O glory of the family of Bhṛgu.

O Śaunaka, although the supreme brahmāstra weapon released by Aśvatthāmā was irresistible and without check or counteraction, it was neutralized and foiled when confronted by the strength of Viṣṇu [Lord Kṛṣṇa].

In the Bhagavad-gītā it is said that the brahmajyoti, or the glowing transcendental effulgence, is resting on Lord Śrī Kṛṣṇa. In other words, the glowing effulgence known as brahma-tejas is nothing but the rays of the Lord, just as the sun rays are rays of the sun disc. So this Brahma weapon also, although materially irresistible, could not surpass the supreme strength of the Lord. The weapon called brahmāstra, released by Aśvatthāmā, was neutralized and foiled by Lord Śrī Kṛṣṇa by His own energy; that is to say, He did not wait for any other's help because He is absolute.

TEXT 16

mā maṁsthā hy etad āścaryaṁ

sarvāścaryamaye 'cyute

ya idaṁ māyayā devyā

sṛjaty avati hanty ajaḥ

SYNONYMS

mā-do not; maṁsthāḥ-think; hi-certainly; etat-all these; āścaryam-wonderful; sarva-all; āścarya-maye-in the all-mysterious; acyute-the infallible; yaḥ-one who; idam-this (creation); māyayā-by His energy; devyā-transcendental; sṛjati-creates; avati-maintains; hanti-annihilates; ajaḥ-unborn.

O brāhmaṇas, do not think this to be especially wonderful in the activities of the mysterious and infallible Personality of Godhead. By His own transcendental energy, He maintains and annihilates all material things, although He Himself is unborn.

The activities of the Lord are always inconceivable to the tiny brain of the living entities. Nothing is impossible for the Supreme Lord, but all His actions are wonderful for us, and thus He is always beyond the range of our conceivable limits. The Lord is the all-powerful, all-perfect Personality of Godhead. The Lord is cent percent perfect, whereas others, namely Nārāyaṇa, Brahmā, Śiva, the demigods and all other living beings, possess only different percentages of such perfection. No one is equal to or greater than Him. He is unrivaled.

TEXT 17

brahma-tejo-vinirmuktair

ātmajaiḥ saha kṛṣṇayā

prayāṇābhimukhaṁ kṛṣṇam

idam āha pṛthā satī

SYNONYMS

brahma-tejaḥ-the radiation of the brahmāstra; vinirmuktaiḥ-being saved from; ātma-jaiḥ-along with her sons; saha-with; kṛṣṇayā-Draupadī; prayāṇa-outgoing; abhimukham-towards; kṛṣṇam-unto Lord Kṛṣṇa; idam-this; āha-said; pṛthā-Kuntī; satī-chaste, devoted to the Lord.

Thus saved from the radiation of the brahmāstra, Kuntī, the chaste devotee of the Lord, and her five sons and Draupadī addressed Lord Kṛṣṇa as He started for home.

Kuntī is described herein as satī, or chaste, due to her unalloyed devotion to Lord Śrī Kṛṣṇa. Her mind will now be expressed in the following prayers for Lord Kṛṣṇa. A chaste devotee of the Lord does not look to others, namely any other living being or demigod, even for deliverance from danger. That was all along the characteristic of the whole family of the Pāṇḍavas. They knew nothing except Kṛṣṇa, and therefore the Lord was also always ready to help them in all respects and in all circumstances. That is the transcendental nature of the Lord. He reciprocates the dependence of the devotee. One should not, therefore, look for help from imperfect living beings or demigods, but one should look for all help from Lord Kṛṣṇa, who is competent to save His devotees. Such a chaste devotee also never asks the Lord for help, but the Lord, out of His own accord, is always anxious to render it.

TEXT 18

kunty uvāca

namasye puruṣaṁ tvādyam

īśvaraṁ prakṛteḥ param

alakṣyaṁ sarva-bhūtānām

antar bahir avasthitam

SYNONYMS

kuntī uvāca-Śrīmatī Kuntī said; namasye-let me bow down; puruṣam-the Supreme Person; tvā-You; ādyam-the original; īśvaram-the controller; prakṛteḥ-of the material cosmos; param-beyond; alakṣyam-the invisible; sarva-all; bhūtānām-of living beings; antaḥ-within; bahiḥ-without; avasthitam-existing.

Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

Śrīmatī Kuntīdevī was quite aware that Kṛṣṇa is the original Personality of Godhead, although He was playing the part of her nephew. Such an enlightened lady could not commit a mistake by offering obeisances unto her nephew. Therefore, she addressed Him as the original puruṣa beyond the material cosmos. Although all living entities are also transcendental, they are neither original nor infallible. The living entities are apt to fall down under the clutches of material nature, but the Lord is never like that. In the Vedas, therefore, He is described as the chief among all living entities (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). Then again He is addressed as īśvara, or the controller. The living entities or the demigods like Candra and Sūrya are also to some extent īśvara, but none of them is the supreme īśvara, or the ultimate controller. He is the parameśvara, or the Supersoul. He is both within and without. Although He was present before Śrīmatī Kuntī as her nephew, He was also within her and everyone else. In the Bhagavad-gītā (15.15) the Lord says, "I am situated in everyone's heart, and only due to Me one remembers, forgets and is cognizant, etc. Through all the Vedas I am to be known because I am the compiler of the Vedas, and I am the teacher of the Vedānta." Queen Kuntī affirms that the Lord, although both within and without all living beings, is still invisible. The Lord is, so to speak, a puzzle for the common man. Queen Kuntī experienced personally that Lord Kṛṣṇa was present before her, yet He entered within the womb of Uttarā to save her embryo from the attack of Aśvatthāmā's brahmāstra. Kuntī herself was puzzled about whether Śrī Kṛṣṇa is all-pervasive or localized. In fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.

TEXT 19

māyā-javanikācchannam

ajñādhokṣajam avyayam

na lakṣyase mūḍha-dṛśā

naṭo nāṭyadharo yathā

SYNONYMS

māyā-deluding; javanikā-curtain; ācchannam-covered by; ajñā-ignorant; adhokṣajam-beyond the range of material conception (transcendental); avyayam-irreproachable; na-not; lakṣyase-observed; mūḍha-dṛśā-by the foolish observer; naṭaḥ-artist; nāṭya-dharaḥ-dressed as a player; yathā-as.

Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.

In the Bhagavad-gītā Lord Śrī Kṛṣṇa affirms that less intelligent persons mistake Him to be an ordinary man like us, and thus they deride Him. The same is confirmed herein by Queen Kuntī. The less intelligent persons are those who rebel against the authority of the Lord. Such persons are known as asuras. The asuras cannot recognize the Lord's authority. When the Lord Himself appears amongst us, as Rāma, Nṛsiṁha, Varāha or in His original form as Kṛṣṇa, He performs many wonderful acts which are humanly impossible. As we shall find in the Tenth Canto of this great literature, Lord Śrī Kṛṣṇa exhibited His humanly impossible activities even from the days of His lying on the lap of His mother. He killed the Pūtanā witch, although she smeared her breast with poison just to kill the Lord. The Lord sucked her breast like a natural baby, and He sucked out her very life also. Similarly, He lifted the Govardhana Hill, just as a boy picks up a frog's umbrella, and stood several days continuously just to give protection to the residents of Vṛndāvana. These are some of the superhuman activities of the Lord described in the authoritative Vedic literatures like the Purāṇas, Itihāsas (histories) and Upaniṣads. He has delivered wonderful instructions in the shape of the Bhagavad-gītā. He has shown marvelous capacities as a hero, as a householder, as a teacher and as a renouncer. He is accepted as the Supreme Personality of Godhead by such authoritative personalities as Vyāsa, Devala, Asita, Nārada, Madhva, Śaṅkara, Rāmānuja, Śrī Caitanya Mahāprabhu, Jīva Gosvāmī, Viśvanātha Cakravartī, Bhaktisiddhānta Sarasvatī and all other authorities of the line. He Himself has declared as much in many places of the authentic literatures. And yet there is a class of men with demoniac mentality who are always reluctant to accept the Lord as the Supreme Absolute Truth. This is partially due to their poor fund of knowledge and partially due to their stubborn obstinacy, which results from various misdeeds in the past and present. Such persons could not recognize Lord Śrī Kṛṣṇa even when He was present before them. Another difficulty is that those who depend more on their imperfect senses cannot realize Him as the Supreme Lord. Such persons are like the modern scientist. They want to know everything by their experimental knowledge. But it is not possible to know the Supreme Person by imperfect experimental knowledge. He is described herein as adhokṣaja, or beyond the range of experimental knowledge. All our senses are imperfect. We claim to observe everything and anything, but we must admit that we can observe things under certain material conditions only, which are also beyond our control. The Lord is beyond the observation of sense perception. Queen Kuntī accepts this deficiency of the conditioned soul, especially of the woman class, who are less intelligent. For less intelligent men there must be such things as temples, mosques or churches so that they may begin to recognize the authority of the Lord and hear about Him from authorities in such holy places. For less intelligent men, this beginning of spiritual life is essential, and only foolish men decry the establishment of such places of worship, which are required to raise the standard of spiritual attributes for the mass of people. For less intelligent persons, bowing down before the authority of the Lord, as generally done in the temples, mosques or churches, is as beneficial as it is for the advanced devotees to meditate upon Him by active service.

TEXT 20

tathā paramahaṁsānāṁ

munīnām amalātmanām

bhakti-yoga-vidhānārthaṁ

kathaṁ paśyema hi striyaḥ

SYNONYMS

tathā-besides that; paramahaṁsānām-of the advanced transcendentalists; munīnām-of the great philosophers or mental speculators; amala-ātmanām-those whose minds are competent to discern between spirit and matter; bhakti-yoga-the science of devotional service; vidhāna-artham-for executing; katham-how; paśyema-can observe; hi-certainly; striyaḥ-women.

You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?

Even the greatest philosophical speculators cannot have access to the region of the Lord. It is said in the Upaniṣads that the Supreme Truth, the Absolute Personality of Godhead, is beyond the range of the thinking power of the greatest philosopher. He is unknowable by great learning or by the greatest brain. He is knowable only by one who has His mercy. Others may go on thinking about Him for years together, yet He is unknowable. This very fact is corroborated by the Queen, who is playing the part of an innocent woman. Women in general are unable to speculate like philosophers, but they are blessed by the Lord because they believe at once in the superiority and almightiness of the Lord, and thus they offer obeisances without reservation. The Lord is so kind that He does not show special favor only to one who is a great philosopher. He knows the sincerity of purpose. For this reason only, women generally assemble in great number in any sort of religious function. In every country and in every sect of religion it appears that the women are more interested than the men. This simplicity of acceptance of the Lord's authority is more effective than showy insincere religious fervor.

TEXT 21

kṛṣṇāya vāsudevāya

devakī-nandanāya ca

nanda-gopa-kumārāya

govindāya namo namaḥ

SYNONYMS

kṛṣṇāya-the Supreme Lord; vāsudevāya-unto the son of Vasudeva; devakī-nandanāya-unto the son of Devakī; ca-and; nanda-gopa-Nanda and the cowherd men; kumārāya-unto their son; govindāya-unto the Personality of Godhead, who enlivens the cows and the senses; namaḥ-respectful obeisances; namaḥ-obeisances.

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakī, the boy of Nanda and the other cowherd men of Vṛndāvana, and the enlivener of the cows and the senses.

The Lord, being thus unapproachable by any material assets, out of unbounded and causeless mercy descends on the earth as He is in order to show His special mercy upon His unalloyed devotees and to diminish the upsurges of the demoniac persons. Queen Kuntī specifically adores the incarnation or descent of Lord Kṛṣṇa above all other incarnations because in this particular incarnation He is more approachable. In the Rāma incarnation He remained a king's son from His very childhood, but in the incarnation of Kṛṣṇa, although He was the son of a king, He at once left the shelter of His real father and mother (King Vasudeva and Queen Devakī) just after His appearance and went to the lap of Yaśodāmāyī to play the part of an ordinary cowherd boy in the blessed Vrajabhūmi, which is very sanctified because of His childhood pastimes. Therefore Lord Kṛṣṇa is more merciful than Lord Rāma. He was undoubtedly very kind to Kuntī's brother Vasudeva and the family. Had He not become the son of Vasudeva and Devakī, Queen Kuntī could not claim Him to be her nephew and thus address Kṛṣṇa in parental affection. But Nanda and Yaśodā are more fortunate because they could relish the Lord's childhood pastimes, which are more attractive than all other pastimes. There is no parallel to His childhood pastimes as exhibited at Vrajabhūmi, which are the prototypes of His eternal affairs in the original Kṛṣṇaloka described as the cintāmaṇi-dhāma in the Brahma-saṁhitā [Bs. 5.29]. Lord Śrī Kṛṣṇa descended Himself at Vrajabhūmi with all His transcendental entourage and paraphernalia. Śrī Caitanya Mahāprabhu therefore confirmed that no one is as fortunate as the residents of Vrajabhūmi, and specifically the cowherd girls, who dedicated their everything for the satisfaction of the Lord. His pastimes with Nanda and Yaśodā and His pastimes with the cowherd men and especially with the cowherd boys and the cows have caused Him to be known as Govinda. Lord Kṛṣṇa as Govinda is more inclined to the brāhmaṇas and the cows, indicating thereby that human prosperity depends more on these two items, namely brahminical culture and cow protection. Lord Kṛṣṇa is never satisfied where these are lacking.

TEXT 22

namaḥ paṅkaja-nābhāya

namaḥ paṅkaja-māline

namaḥ paṅkaja-netrāya

namas te paṅkajāṅghraye

SYNONYMS

namaḥ-all respectful obeisances; paṅkaja-nābhāya-unto the Lord who has a specific depression resembling a lotus flower in the center of His abdomen; namaḥ-obeisances; paṅkaja-māline-one who is always decorated with a garland of lotus flowers; namaḥ-obeisances; paṅkaja-netrāya-one whose glance is as cooling as a lotus flower; namaḥ te-respectful obeisances unto You; paṅkaja-aṅghraye-unto You, the soles of whose feet are engraved with lotus flowers (and who are therefore said to possess lotus feet).

My respectful obeisances are unto You, O Lord, whose abdomen is marked with a depression like a lotus flower, who are always decorated with garlands of lotus flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.

Here are some of the specific symbolical marks on the spiritual body of the Personality of Godhead which distinguish His body from the bodies of all others. They are all special features of the body of the Lord. The Lord may appear as one of us, but He is always distinct by His specific bodily features. Śrīmatī Kuntī claims herself unfit to see the Lord because of her being a woman. This is claimed because women, śūdras (the laborer class) and the dvija-bandhus, or the wretched descendants of the higher three classes, are unfit by intelligence to understand transcendental subject matter concerning the spiritual name, fame, attributes, forms, etc., of the Supreme Absolute Truth. Such persons, although they are unfit to enter into the spiritual affairs of the Lord, can see Him as the arcā-vigraha, who descends on the material world just to distribute favors to the fallen souls, including the above-mentioned women, śūdras and dvija-bandhus. Because such fallen souls cannot see anything beyond matter, the Lord condescends to enter into each and every one of the innumerable universes as the Garbhodakaśāyī Viṣṇu, who grows a lotus stem from the lotuslike depression in the center of His transcendental abdomen, and thus Brahmā, the first living being in the universe, is born. Therefore, the Lord is known as the Paṅkajanābhi. The Paṅkajanābhi Lord accepts the arcā-vigraha (His transcendental form) in different elements, namely a form within the mind, a form made of wood, a form made of earth, a form made of metal, a form made of jewel, a form made of paint, a form drawn on sand, etc. All such forms of the Lord are always decorated with garlands of lotus flowers, and there should be a soothing atmosphere in the temple of worship to attract the burning attention of the nondevotees always engaged in material wranglings. The meditators worship a form within the mind. Therefore, the Lord is merciful even to the women, śūdras and dvija-bandhus, provided they agree to visit the temple of worship in different forms made for them. Such temple visitors are not idolaters, as alleged by some men with a poor fund of knowledge. All the great ācāryas established such temples of worship in all places just to favor the less intelligent, and one should not pose himself as transcending the stage of temple worship while one is actually in the category of the śūdras and the women or less. One should begin to see the Lord from His lotus feet, gradually rising to the thighs, waist, chest and face. One should not try to look at the face of the Lord without being accustomed to seeing the lotus feet of the Lord. Śrīmatī Kuntī, because of her being the aunt of the Lord, did not begin to see the Lord from the lotus feet because the Lord might feel ashamed, and thus Kuntīdevī, just to save a painful situation for the Lord, began to see the Lord just above His lotus feet, i.e., from the waist of the Lord, gradually rising to the face, and then down to the lotus feet. In the round, everything there is in order.

TEXT 23

yathā hṛṣīkeśa khalena devakī

kaṁsena ruddhāticiraṁ śucārpitā

vimocitāhaṁ ca sahātmajā vibho

tvayaiva nāthena muhur vipad-gaṇāt

SYNONYMS

yathā-as it were; hṛṣīkeśa-the master of the senses; khalena-by the envious; devakī-Devakī (the mother of Śrī Kṛṣṇa); kaṁsena-by King Kaṁsa; ruddhā-imprisoned; ati-ciram-for a long time; śuca-arpitā-distressed; vimocitā-released; aham ca-also myself; saha-ātma-jā-along with my children; vibho-O great one; tvayā eva-by Your Lordship; nāthena-as the protector; muhuḥ-constantly; vipat-gaṇāt-from a series of dangers.

O Hṛṣīkeśa, master of the senses and Lord of lords, You have released Your mother, Devakī, who was long imprisoned and distressed by the envious King Kaṁsa, and me and my children from a series of constant dangers.

Devakī, the mother of Kṛṣṇa and sister of King Kaṁsa, was put into prison along with her husband, Vasudeva, because the envious King was afraid of being killed by Devakī's eighth son (Kṛṣṇa). He killed all the sons of Devakī who were born before Kṛṣṇa, but Kṛṣṇa escaped the danger of child-slaughter because He was transferred to the house of Nanda Mahārāja, Lord Kṛṣṇa's foster father. Kuntīdevī, along with her children, was also saved from a series of dangers. But Kuntīdevī was shown far more favor because Lord Kṛṣṇa did not save the other children of Devakī, whereas He saved the children of Kuntīdevī. This was done because Devakī's husband, Vasudeva, was living, whereas Kuntīdevī was a widow, and there was none to help her except Kṛṣṇa. The conclusion is that Kṛṣṇa endows more favor to a devotee who is in greater dangers. Sometimes He puts His pure devotees in such dangers because in that condition of helplessness the devotee becomes more attached to the Lord. The more the attachment is there for the Lord, the more success is there for the devotee.

TEXT 24

viṣān mahāgneḥ puruṣāda-darśanād

asat-sabhāyā vana-vāsa-kṛcchrataḥ

mṛdhe mṛdhe 'neka-mahārathāstrato

drauṇy-astrataś cāsma hare 'bhirakṣitāḥ

SYNONYMS

viṣāt-from poison; mahā-agneḥ-from the great fire; puruṣa-ada-the man-eaters; darśanāt-by combating; asat-vicious; sabhāyāḥ-assembly; vana-vāsa-exiled to the forest; kṛcchrataḥ-sufferings; mṛdhe mṛdhe-again and again in battle; aneka-many; mahā-ratha-great generals; astrataḥ-weapons; drauṇi-the son of Droṇācārya; astrataḥ-from the weapon of; ca-and; āsma-indicating past tense; hare-O my Lord; abhirakṣitāḥ-protected completely.

My dear Kṛṣṇa, Your Lordship has protected us from a poisoned cake, from a great fire, from cannibals, from the vicious assembly, from sufferings during our exile in the forest and from the battle where great generals fought. And now You have saved us from the weapon of Aśvatthāmā.

The list of dangerous encounters is submitted herein. Devakī was once put into difficulty by her envious brother, otherwise she was well. But Kuntīdevī and her sons were put into one difficulty after another for years and years together. They were put into trouble by Duryodhana and his party due to the kingdom, and each and every time the sons of Kuntī were saved by the Lord. Once Bhīma was administered poison in a cake, once they were put into the house made of shellac and set afire, and once Draupadī was dragged out, and attempts were made to insult her by stripping her naked in the vicious assembly of the Kurus. The Lord saved Draupadī by supplying an immeasurable length of cloth, and Duryodhana's party failed to see her naked. Similarly, when they were exiled in the forest, Bhīma had to fight with the man-eater demon Hiḍimbā Rākṣasa, but the Lord saved him. So it was not finished there. After all these tribulations, there was the great Battle of Kurukṣetra, and Arjuna had to meet such great generals as Droṇa, Bhīṣma and Karṇa, all powerful fighters. And at last, even when everything was done away with, there was the brahmāstra released by the son of Droṇācārya to kill the child within the womb of Uttarā, and so the Lord saved the only surviving descendant of the Kurus, Mahārāja Parīkṣit.

TEXT 25

vipadaḥ santu tāḥ śaśvat

tatra tatra jagad-guro

bhavato darśanaṁ yat syād

apunar bhava-darśanam

SYNONYMS

vipadaḥ-calamities; santu-let there be; tāḥ-all; śaśvat-again and again; tatra-there; tatra-and there; jagat-guro-O Lord of the universe; bhavataḥ-Your; darśanam-meeting; yat-that which; syāt-is; apunaḥ-not again; bhava-darśanam-seeing repetition of birth and death.

I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

Generally the distressed, the needy, the intelligent and the inquisitive, who have performed some pious activities, worship or begin to worship the Lord. Others, who are thriving on misdeeds only, regardless of status, cannot approach the Supreme due to being misled by the illusory energy. Therefore, for a pious person, if there is some calamity there is no other alternative than to take shelter of the lotus feet of the Lord. Constantly remembering the lotus feet of the Lord means preparing for liberation from birth and death. Therefore, even though there are so-called calamities, they are welcome because they give us an opportunity to remember the Lord, which means liberation.

One who has taken shelter of the lotus feet of the Lord, which are accepted as the most suitable boat for crossing the ocean of nescience, can achieve liberation as easily as one leaps over the holes made by the hoofs of a calf. Such persons are meant to reside in the abode of the Lord, and they have nothing to do with a place where there is danger in every step.

This material world is certified by the Lord in the Bhagavad-gītā as a dangerous place full of calamities. Less intelligent persons prepare plans to adjust to those calamities without knowing that the nature of this place is itself full of calamities. They have no information of the abode of the Lord, which is full of bliss and without trace of calamity. The duty of the sane person, therefore, is to be undisturbed by worldly calamities, which are sure to happen in all circumstances. Suffering all sorts of unavoidable misfortunes, one should make progress in spiritual realization because that is the mission of human life. The spirit soul is transcendental to all material calamities; therefore, the so-called calamities are called false. A man may see a tiger swallowing him in a dream, and he may cry for this calamity. Actually there is no tiger and there is no suffering; it is simply a case of dreams. In the same way, all calamities of life are said to be dreams. If someone is lucky enough to get in contact with the Lord by devotional service, it is all gain. Contact with the Lord by any one of the nine devotional services is always a forward step on the path going back to Godhead.

TEXT 26

janmaiśvarya-śruta-śrībhir

edhamāna-madaḥ pumān

naivārhaty abhidhātuṁ vai

tvām akiñcana-gocaram

SYNONYMS

janma-birth; aiśvarya-opulence; śruta-education; śrībhiḥ-by the possession of beauty; edhamāna-progressively increasing; madaḥ-intoxication; pumān-the human being; na-never; eva-ever; arhati-deserves; abhidhātum-to address in feeling; vai-certainly; tvām-You; akiñcana-gocaram-one who is approached easily by the materially exhausted man.

My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage, great opulence, high education and bodily beauty, cannot approach You with sincere feeling.

Being materially advanced means taking birth in an aristocratic family and possessing great wealth, an education and attractive personal beauty. All materialistic men are mad after possessing all these material opulences, and this is known as the advancement of material civilization. But the result is that by possessing all these material assets one becomes artificially puffed up, intoxicated by such temporary possessions. Consequently, such materially puffed up persons are incapable of uttering the holy name of the Lord by addressing Him feelingly, "O Govinda, O Kṛṣṇa." It is said in the śāstras that by once uttering the holy name of the Lord, the sinner gets rid of a quantity of sins that he is unable to commit. Such is the power of uttering the holy name of the Lord. There is not the least exaggeration in this statement. Actually the Lord's holy name has such powerful potency. But there is a quality to such utterances also. It depends on the quality of feeling. A helpless man can feelingly utter the holy name of the Lord, whereas a man who utters the same holy name in great material satisfaction cannot be so sincere. A materially puffed up person may utter the holy name of the Lord occasionally, but he is incapable of uttering the name in quality. Therefore, the four principles of material advancement, namely (1) high parentage, (2) good wealth, (3) high education and (4) attractive beauty, are, so to speak, disqualifications for progress on the path of spiritual advancement. The material covering of the pure spirit soul is an external feature, as much as fever is an external feature of the unhealthy body. The general process is to decrease the degree of the fever and not to aggravate it by maltreatment. Sometimes it is seen that spiritually advanced persons become materially impoverished. This is no discouragement. On the other hand, such impoverishment is a good sign as much as the falling of temperature is a good sign. The principle of life should be to decrease the degree of material intoxication which leads one to be more and more illusioned about the aim of life. Grossly illusioned persons are quite unfit for entrance into the kingdom of God.

TEXT 27

namo 'kiñcana-vittāya

nivṛtta-guṇa-vṛttaye

ātmārāmāya śāntāya

kaivalya-pataye namaḥ

SYNONYMS

namaḥ-all obeisances unto You; akiñcana-vittāya-unto the property of the materially impoverished; nivṛtta-completely transcendental to the actions of the material modes; guṇa-material modes; vṛttaye-affection; ātma-ārāmāya-one who is self-satisfied; śāntāya-the most gentle; kaivalya-pataye-unto the master of the monists; namaḥ-bowing down.

My obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of the material modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the monists.

A living being is finished as soon as there is nothing to possess. Therefore a living being cannot be, in the real sense of the term, a renouncer. A living being renounces something for gaining something more valuable. A student sacrifices his childish proclivities to gain better education. A servant gives up his job for a better job. Similarly, a devotee renounces the material world not for nothing but for something tangible in spiritual value. Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī and others gave up their worldly pomp and prosperity for the sake of the service of the Lord. They were big men in the worldly sense. The Gosvāmīs were ministers in the government service of Bengal, and Śrīla Raghunātha dāsa Gosvāmī was the son of a big zamindar of his time. But they left everything to gain something superior to what they previously possessed. The devotees are generally without material prosperity, but they have a very secret treasure-house in the lotus feet of the Lord. There is a nice story about Śrīla Sanātana Gosvāmī. He had a touchstone with him, and this stone was left in a pile of refuse. A needy man took it, but later on wondered why the valuable stone was kept in such a neglected place. He therefore asked him for the most valuable thing, and then he was given the holy name of the Lord. Akiñcana means one who has nothing to give materially. A factual devotee, or mahātmā, does not give anything material to anyone because he has already left all material assets. He can, however, deliver the supreme asset, namely the Personality of Godhead, because He is the only property of a factual devotee. The touchstone of Sanātana Gosvāmī, which was thrown in the rubbish, was not the property of the Gosvāmī, otherwise it would not have been kept in such a place. This specific example is given for the neophyte devotees just to convince them that material hankerings and spiritual advancement go ill together. Unless one is able to see everything as spiritual in relation with the Supreme Lord, one must always distinguish between spirit and matter. A spiritual master like Śrīla Sanātana Gosvāmī, although personally able to see everything as spiritual, set this example for us only because we have no such spiritual vision.

Advancement of material vision or material civilization is a great stumbling block for spiritual advancement. Such material advancement entangles the living being in the bondage of a material body followed by all sorts of material miseries. Such material advancement is called anartha, or things not wanted. Actually this is so. In the present context of material advancement one uses lipstick at a cost of fifty cents, and there are so many unwanted things which are all products of the material conception of life. By diverting attention to so many unwanted things, human energy is spoiled without achievement of spiritual realization, the prime necessity of human life. The attempt to reach the moon is another example of spoiling energy because even if the moon is reached, the problems of life will not be solved. The devotees of the Lord are called akiñcanas because they have practically no material assets. Such material assets are all products of the three modes of material nature. They foil spiritual energy, and thus the less we possess such products of material nature, the more we have a good chance for spiritual progress.

The Supreme Personality of Godhead has no direct connection with material activities. All His acts and deeds, which are exhibited even in this material world, are spiritual and without affection for the modes of material nature. In the Bhagavad-gītā the Lord says that all His acts, even His appearance and disappearance in and out of the material world, are transcendental, and one who knows this perfectly shall not take his birth again in this material world, but will go back to Godhead.

The material disease is due to hankering after and lording it over material nature. This hankering is due to an interaction of the three modes of nature, and neither the Lord nor the devotees have attachment for such false enjoyment. Therefore, the Lord and the devotees are called nivṛtta-guṇa-vṛtti. The perfect nivṛtta-guṇa-vṛtti is the Supreme Lord because He never becomes attracted by the modes of material nature, whereas the living beings have such a tendency. Some of them are entrapped by the illusory attraction of material nature.

Because the Lord is the property of the devotees, and the devotees are the property of the Lord reciprocally, the devotees are certainly transcendental to the modes of material nature. That is a natural conclusion. Such unalloyed devotees are distinct from the mixed devotees who approach the Lord for mitigation of miseries and poverty or because of inquisitiveness and speculation. The unalloyed devotees and the Lord are transcendentally attached to one another. For others, the Lord has nothing to reciprocate, and therefore He is called ātmārāma, self-satisfied. Self-satisfied as He is, He is the master of all monists who seek to merge into the existence of the Lord. Such monists merge within the personal effulgence of the Lord called the brahmajyoti, but the devotees enter into the transcendental pastimes of the Lord, which are never to be misunderstood as material.

TEXT 28

manye tvāṁ kālam īśānam

anādi-nidhanaṁ vibhum

samaṁ carantaṁ sarvatra

bhūtānāṁ yan mithaḥ kaliḥ

SYNONYMS

manye-I consider; tvām-Your Lordship; kālam-the eternal time; īśānam-the Supreme Lord; anādi-nidhanam-without beginning and end; vibhum-all-pervading; samam-equally merciful; carantam-distributing; sarvatra-everywhere; bhūtānām-of the living beings; yat mithaḥ-by intercourse; kaliḥ-dissension.

My Lord, I consider Your Lordship to be eternal time, the supreme controller, without beginning and end, the all-pervasive one. In distributing Your mercy, You are equal to everyone. The dissensions between living beings are due to social intercourse.

Kuntīdevī knew that Kṛṣṇa was neither her nephew nor an ordinary family member of her paternal house. She knew perfectly well that Kṛṣṇa is the primeval Lord who lives in everyone's heart as the Supersoul, Paramātmā. Another name of the Paramātmā feature of the Lord is kāla, or eternal time. Eternal time is the witness of all our actions, good and bad, and thus resultant reactions are destined by Him. It is no use saying that we do not know why and for what we are suffering. We may forget the misdeed for which we may suffer at this present moment, but we must remember that Paramātmā is our constant companion, and therefore He knows everything, past, present and future. And because the Paramātmā feature of Lord Kṛṣṇa destines all actions and reactions, He is the supreme controller also. Without His sanction not a blade of grass can move. The living beings are given as much freedom as they deserve, and misuse of that freedom is the cause of suffering. The devotees of the Lord do not misuse their freedom, and therefore they are the good sons of the Lord. Others, who misuse freedom, are put into miseries destined by the eternal kāla. The kāla offers the conditioned souls both happiness and miseries. It is all predestined by eternal time. As we have miseries uncalled-for, so we may have happiness also without being asked, for they are all predestined by kāla. No one is therefore either an enemy or friend of the Lord. Everyone is suffering and enjoying the result of his own destiny. This destiny is made by the living beings in course of social intercourse. Everyone here wants to lord it over the material nature, and thus everyone creates his own destiny under the supervision of the Supreme Lord. He is all-pervading and therefore He can see everyone's activities. And because the Lord has no beginning or end, He is known also as the eternal time, kāla.

TEXT 29

na veda kaścid bhagavaṁś cikīrṣitaṁ

tavehamānasya nṛṇāṁ viḍambanam

na yasya kaścid dayito 'sti karhicid

dveṣyaś ca yasmin viṣamā matir nṛṇām

SYNONYMS

na-does not; veda-know; kaścit-anyone; bhagavan-O Lord; cikīrṣitam-pastimes; tava-Your; īhamānasya-like the worldly men; nṛṇām-of the people in general; viḍambanam-misleading; na-never; yasya-His; kaścit-anyone; dayitaḥ-object of specific favor; asti-there is; karhicit-anywhere; dveṣyaḥ-object of envy; ca-and; yasmin-unto Him; viṣamā-partiality; matiḥ-conception; nṛṇām-of the people.

O Lord, no one can understand Your transcendental pastimes, which appear to be human and are so misleading. You have no specific object of favor, nor do You have any object of envy. People only imagine that You are partial.

The Lord's mercy upon the fallen souls is equally distributed. He has no one as the specific object of hostility. The very conception of the Personality of Godhead as a human being is misleading. His pastimes appear to be exactly like a human being's, but actually they are transcendental and without any tinge of material contamination. He is undoubtedly known as partial to His pure devotees, but in fact He is never partial, as much as the sun is never partial to anyone. By utilizing the sun rays, sometimes even the stones become valuable, whereas a blind man cannot see the sun, although there are enough sun rays before him. Darkness and light are two opposite conceptions, but this does not mean that the sun is partial in distributing its rays. The sun rays are open to everyone, but the capacities of the receptacles differ. Foolish people think that devotional service is flattering the Lord to get special mercy. Factually the pure devotees who are engaged in the transcendental loving service of the Lord are not a mercantile community. A mercantile house renders service to someone in exchange for values. The pure devotee does not render service unto the Lord for such exchange, and therefore the full mercy of the Lord is open for him. Suffering and needy men, inquisitive persons or philosophers make temporary connections with the Lord to serve a particular purpose. When the purpose is served, there is no more relation with the Lord. A suffering man, if he is pious at all, prays to the Lord for his recovery. But as soon as the recovery is over, in most cases the suffering man no longer cares to keep any connection with the Lord. The mercy of the Lord is open for him, but he is reluctant to receive it. That is the difference between a pure devotee and a mixed devotee. Those who are completely against the service of the Lord are considered to be in abject darkness, those who ask for the Lord's favor only at the time of necessity are partial recipients of the mercy of the Lord, and those who are cent percent engaged in the service of the Lord are full recipients of the mercy of the Lord. Such partiality in receiving the Lord's mercy is relative to the recipient, and it is not due to the partiality of the all-merciful Lord.

When the Lord descends on this material world by His all-merciful energy, He plays like a human being, and therefore it appears that the Lord is partial to His devotees only, but that is not a fact. Despite such apparent manifestation of partiality, His mercy is equally distributed. In the Battlefield of Kurukṣetra all persons who died in the fight before the presence of the Lord got salvation without the necessary qualifications because death before the presence of the Lord purifies the passing soul from the effects of all sins, and therefore the dying man gets a place somewhere in the transcendental abode. Somehow or other if someone puts himself open in the sun rays, he is sure to get the requisite benefit both by heat and by ultraviolet rays. Therefore, the conclusion is that the Lord is never partial. It is wrong for the people in general to think of Him as partial.

TEXT 30

janma karma ca viśvātmann

ajasyākartur ātmanaḥ

tiryaṅ-nṝṣiṣu yādaḥsu

tad atyanta-viḍambanam

SYNONYMS

janma-birth; karma-activity; ca-and; viśva-ātman-O soul of the universe; ajasya-of the unborn; akartuḥ-of the inactive; ātmanaḥ-of the vital energy; tiryak-animal; nṛ-human being; ṛṣiṣu-in the sages; yādaḥsu-in the water; tat-that; atyanta-veritable; viḍambanam-bewildering.

Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering.

The transcendental pastimes of the Lord are not only bewildering but also apparently contradictory. In other words, they are all inconceivable to the limited thinking power of the human being. The Lord is the all-prevailing Supersoul of all existence, and yet He appears in the form of a boar amongst the animals, in the form of a human being as Rāma, Kṛṣṇa, etc., in the form of a ṛṣi like Nārāyaṇa, and in the form of an aquatic like a fish. Yet it is said that He is unborn, and He has nothing to do. In the śruti mantra it is said that the Supreme Brahman has nothing to do. No one is equal to or greater than Him. He has manifold energies, and everything is performed by Him perfectly by automatic knowledge, strength and activity. All these statements prove without any question that the Lord's activities, forms and deeds are all inconceivable to our limited thinking power, and because He is inconceivably powerful, everything is possible in Him. Therefore no one can calculate Him exactly; every action of the Lord is bewildering to the common man. He cannot be understood by the Vedic knowledge, but He can be easily understood by the pure devotees because they are intimately related with Him. The devotees therefore know that although He appears amongst the animals, He is not an animal, nor a man, nor a ṛṣi, nor a fish. He is eternally the Supreme Lord, in all circumstances.

TEXT 31

gopy ādade tvayi kṛtāgasi dāma tāvad

yā te daśāśru-kalilāñjana-sambhramākṣam

vaktraṁ ninīya bhaya-bhāvanayā sthitasya

sā māṁ vimohayati bhīr api yad bibheti

SYNONYMS

gopī-the cowherd lady (Yaśodā); ādade-took up; tvayi-on Your; kṛtāgasi-creating disturbances (by breaking the butter pot); dāma-rope; tāvat-at that time; yā-that which; te-Your; daśā-situation; aśru-kalila-overflooded with tears; añjana-ointment; sambhrama-perturbed; akṣam-eyes; vaktram-face; ninīya-downwards; bhaya-bhāvanayā-by thoughts of fear; sthitasya-of the situation; sā-that; mām-me; vimohayati-bewilders; bhīḥ api-even fear personified; yat-whom; bibheti-is afraid.

My dear Kṛṣṇa, Yaśodā took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is bewildering to me.

Here is another explanation of the bewilderment created by the pastimes of the Supreme Lord. The Supreme Lord is the Supreme in all circumstances, as already explained. Here is a specific example of the Lord's being the Supreme and at the same time a plaything in the presence of His pure devotee. The Lord's pure devotee renders service unto the Lord out of unalloyed love only, and while discharging such devotional service the pure devotee forgets the position of the Supreme Lord. The Supreme Lord also accepts the loving service of His devotees more relishably when the service is rendered spontaneously out of pure affection, without anything of reverential admiration. Generally the Lord is worshiped by the devotees in a reverential attitude, but the Lord is meticulously pleased when the devotee, out of pure affection and love, considers the Lord to be less important than himself. The Lord's pastimes in the original abode of Goloka Vṛndāvana are exchanged in that spirit. The friends of Kṛṣṇa consider Him one of them. They do not consider Him to be of reverential importance. The parents of the Lord (who are all pure devotees) consider Him a child only. The Lord accepts the chastisements of the parents more cheerfully than the prayers of the Vedic hymns. Similarly, He accepts the reproaches of His fiancees more palatably than the Vedic hymns. When Lord Kṛṣṇa was present in this material world to manifest His eternal pastimes of the transcendental realm of Goloka Vṛndāvana as an attraction for the people in general, He displayed a unique picture of subordination before His foster mother, Yaśodā. The Lord, in His naturally childish playful activities, used to spoil the stocked butter of mother Yaśodā by breaking the pots and distributing the contents to His friends and playmates, including the celebrated monkeys of Vṛndāvana, who took advantage of the Lord's munificence. Mother Yaśodā saw this, and out of her pure love she wanted to make a show of punishment for her transcendental child. She took a rope and threatened the Lord that she would tie Him up, as is generally done in the ordinary household. Seeing the rope in the hands of mother Yaśodā, the Lord bowed down His head and began to weep just like a child, and tears rolled down His cheeks, washing off the black ointment smeared about His beautiful eyes. This picture of the Lord is adored by Kuntīdevī because she is conscious of the Lord's supreme position. He is feared often by fear personified, yet He is afraid of His mother, who wanted to punish Him just in an ordinary manner. Kuntī was conscious of the exalted position of Kṛṣṇa, whereas Yaśodā was not. Therefore Yaśodā's position was more exalted than Kuntī's. Mother Yaśodā got the Lord as her child, and the Lord made her forget altogether that her child was the Lord Himself. If mother Yaśodā had been conscious of the exalted position of the Lord, she would certainly have hesitated to punish the Lord. But she was made to forget this situation because the Lord wanted to make a complete gesture of childishness before the affectionate Yaśodā. This exchange of love between the mother and the son was performed in a natural way, and Kuntī, remembering the scene, was bewildered, and she could do nothing but praise the transcendental filial love. Indirectly mother Yaśodā is praised for her unique position of love, for she could control even the all-powerful Lord as her beloved child.

TEXT 32

kecid āhur ajaṁ jātaṁ

puṇya-ślokasya kīrtaye

yadoḥ priyasyānvavāye

malayasyeva candanam

SYNONYMS

kecit-someone; āhuḥ-says; ajam-the unborn; jātam-being born; puṇya-ślokasya-of the great pious king; kīrtaye-for glorifying; yadoḥ-of King Yadu; priyasya-of the dear; anvavāye-in the family of; malayasya-Malaya hills; iva-as; candanam-sandalwood.

Some say that the Unborn is born for the glorification of pious kings, and others say that He is born to please King Yadu, one of Your dearest devotees. You appear in his family as sandalwood appears in the Malaya hills.

Because the Lord's appearance in this material world is bewildering, there are different opinions about the birth of the Unborn. In the Bhagavad-gītā the Lord says that He takes His birth in the material world, although He is the Lord of all creations and He is unborn. So there cannot be any denial of the birth of the Unborn because He Himself establishes the truth. But still there are different opinions as to why He takes His birth. That is also declared in the Bhagavad-gītā. He appears by His own internal potency to reestablish the principles of religion and to protect the pious and to annihilate the impious. That is the mission of the appearance of the Unborn. Still, it is said that the Lord is there to glorify the pious King Yudhiṣṭhira. Lord Śrī Kṛṣṇa certainly wanted to establish the kingdom of the Pāṇḍavas for the good of all in the world. When there is a pious king ruling over the world, the people are happy. When the ruler is impious, the people are unhappy. In the age of Kali in most cases the rulers are impious, and therefore the citizens are also continuously unhappy. But in the case of democracy, the impious citizens themselves elect their representative to rule over them, and therefore they cannot blame anyone for their unhappiness. Mahārāja Nala was also celebrated as a great pious king, but he had no connection with Lord Kṛṣṇa. Therefore Mahārāja Yudhiṣṭhira is meant here to be glorified by Lord Kṛṣṇa. He had also glorified King Yadu, having taken His birth in the family. He is known as Yādava, Yaduvīra, Yadunandana, etc., although the Lord is always independent of such obligation. He is just like the sandalwood that grows in the Malaya hills. Trees can grow anywhere and everywhere, yet because the sandalwood trees grow mostly in the area of the Malaya hills, the name sandalwood and the Malaya hills are interrelated. Therefore, the conclusion is that the Lord is ever unborn like the sun, and yet He appears as the sun rises on the eastern horizon. As the sun is never the sun of the eastern horizon, so the Lord is no one's son, but He is the father of everything that be.

TEXT 33

apare vasudevasya

devakyāṁ yācito 'bhyagāt

ajas tvam asya kṣemāya

vadhāya ca sura-dviṣām

SYNONYMS

apare-others; vasudevasya-of Vasudeva; devakyām-of Devakī; yācitaḥ-being prayed for; abhyagāt-took birth; ajaḥ-unborn; tvam-You are; asya-of him; kṣemāya-for the good; vadhāya-for the purpose of killing; ca-and; sura-dviṣām-of those who are envious of the demigods.

Others say that since both Vasudeva and Devakī prayed for You, You have taken Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for their welfare and to kill those who are envious of the demigods.

It is also said that Vasudeva and Devakī, in their previous birth as Sutapā and Pṛśni, underwent a severe type of penance to get the Lord as their son, and as a result of such austerities the Lord appeared as their son. It is already declared in the Bhagavad-gītā that the Lord appears for the welfare of all people of the world and to vanquish the asuras, or the materialistic atheists.

TEXT 34

bhārāvatāraṇāyānye

bhuvo nāva ivodadhau

sīdantyā bhūri-bhāreṇa

jāto hy ātma-bhuvārthitaḥ

SYNONYMS

bhāra-avatāraṇāya-just to reduce the burden to the world; anye-others; bhuvaḥ-of the world; nāvaḥ-boat; iva-like; udadhau-on the sea; sīdantyāḥ-aggrieved; bhūri-extremely; bhāreṇa-by the burden; jātaḥ-You were born; hi-certainly; ātma-bhuvā-by Brahmā; arthitaḥ-being prayed for.

Others say that the world, being overburdened like a boat at sea, is much aggrieved, and that Brahmā, who is Your son, prayed for You, and so You have appeared to diminish the trouble.

Brahmā, or the first living being born just after the creation, is the direct son of Nārāyaṇa. Nārāyaṇa, as Garbhodakaśāyī Viṣṇu, first of all entered the material universe. Without spiritual contact, matter cannot create. This principle was followed from the very beginning of the creation. The Supreme Spirit entered the universe, and the first living being, Brahmā, was born on a lotus flower grown out of the transcendental abdomen of Viṣṇu. Viṣṇu is therefore known as Padmanābha. Brahmā is known as ātma-bhū because he was begotten directly from the father without any contact of mother Lakṣmījī. Lakṣmījī was present near Nārāyaṇa, engaged in the service of the Lord, and still, without contact with Lakṣmījī, Nārāyaṇa begot Brahmā. That is the omnipotency of the Lord. One who foolishly considers Nārāyaṇa like other living beings should take a lesson from this. Nārāyaṇa is not an ordinary living being. He is the Personality of Godhead Himself, and He has all the potencies of all the senses in all parts of His transcendental body. An ordinary living being begets a child by sexual intercourse, and he has no other means to beget a child other than the one designed for him. But Nārāyaṇa, being omnipotent, is not bound to any condition of energy. He is complete and independent to do anything and everything by His various potencies, very easily and perfectly. Brahmā is therefore directly the son of the father and was not put into the womb of a mother. Therefore he is known as ātma-bhū. This Brahmā is in charge of further creations in the universe, secondarily reflected by the potency of the Omnipotent. Within the halo of the universe there is a transcendental planet known as Śvetadvīpa, which is the abode of the Kṣīrodakaśāyī Viṣṇu, the Paramātmā feature of the Supreme Lord. Whenever there is trouble in the universe that cannot be solved by the administrative demigods, they approach Brahmājī for a solution, and if it is not to be solved even by Brahmājī, then Brahmājī consults and prays to the Kṣīrodakaśāyī Viṣṇu for an incarnation and solution to the problems. Such a problem arose when Kaṁsa and others were ruling over the earth and the earth became too much overburdened by the misdeeds of the asuras. Brahmājī, along with other demigods, prayed at the shore of the Kṣīrodaka Ocean, and they were advised of the descent of Kṛṣṇa as the son of Vasudeva and Devakī. So some people say that the Lord appeared because of the prayers of Brahmājī.

TEXT 35

bhave 'smin kliśyamānānām

avidyā-kāma-karmabhiḥ

śravaṇa-smaraṇārhāṇi

kariṣyann iti kecana

SYNONYMS

bhave-in the material creation; asmin-this; kliśyamānānām-of those who are suffering from; avidyā-nescience; kāma-desire; karmabhiḥ-by execution of fruitive work; śravaṇa-hearing; smaraṇa-remembering; arhāṇi-worshiping; kariṣyan-may perform; iti-thus; kecana-others.

And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation.

In the Śrīmad Bhagavad-gītā the Lord asserts that He appears in every millennium just to reestablish the way of religion. The way of religion is made by the Supreme Lord. No one can manufacture a new path of religion, as is the fashion for certain ambitious persons. The factual way of religion is to accept the Lord as the supreme authority and thus render service unto Him in spontaneous love. A living being cannot help but render service because he is constitutionally made for that purpose. The only function of the living being is to render service to the Lord. The Lord is great, and living beings are subordinate to Him. Therefore, the duty of the living being is just to serve Him only. Unfortunately the illusioned living beings, out of misunderstanding only, become servants of the senses by material desire. This desire is called avidyā, or nescience. And out of such desire the living being makes different plans for material enjoyment centered about a perverted sex life. He therefore becomes entangled in the chain of birth and death by transmigrating into different bodies on different planets under the direction of the Supreme Lord. Unless, therefore, one is beyond the boundary of this nescience, one cannot get free from the threefold miseries of material life. That is the law of nature.

The Lord, however, out of His causeless mercy, because He is more merciful to the suffering living beings than they can expect, appears before them and renovates the principles of devotional service comprised of hearing, chanting, remembering, serving, worshiping, praying, cooperating and surrendering unto Him. Adoption of all the above-mentioned items, or any one of them, can help a conditioned soul get out of the tangle of nescience and thus become liberated from all material sufferings created by the living being illusioned by the external energy. This particular type of mercy is bestowed upon the living being by the Lord in the form of Lord Śrī Caitanya Mahāprabhu.

TEXT 36

śṛṇvanti gāyanti gṛṇanty abhīkṣṇaśaḥ

smaranti nandanti tavehitaṁ janāḥ

ta eva paśyanty acireṇa tāvakaṁ

bhava-pravāhoparamaṁ padāmbujam

SYNONYMS

śṛṇvanti-hear; gāyanti-chant; gṛṇanti-take; abhīkṣṇaśaḥ-continuously; smaranti-remember; nandanti-take pleasure; tava-Your; īhitam-activities; janāḥ-people in general; te-they; eva-certainly; paśyanti-can see; acireṇa-very soon; tāvakam-Your; bhava-pravāha-the current of rebirth; uparamam-cessation; pada-ambujam-lotus feet.

O Kṛṣṇa, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others' doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.

The Supreme Lord Śrī Kṛṣṇa cannot be seen by our present conditional vision. In order to see Him, one has to change his present vision by developing a different condition of life full of spontaneous love of Godhead. When Śrī Kṛṣṇa was personally present on the face of the globe, not everyone could see Him as the Supreme Personality of Godhead. Materialists like Rāvaṇa, Hiraṇyakaśipu, Kaṁsa, Jarāsandha and Śiśupāla, were highly qualified personalities by acquisition of material assets, but they were unable to appreciate the presence of the Lord. Therefore, even though the Lord may be present before our eyes, it is not possible to see Him unless we have the necessary vision. This necessary qualification is developed by the process of devotional service only, beginning with hearing about the Lord from the right sources. The Bhagavad-gītā is one of the popular literatures which are generally heard, chanted, repeated, etc., by the people in general, but in spite of such hearing, etc., sometimes it is experienced that the performer of such devotional service does not see the Lord eye to eye. The reason is that the first item, śravaṇa, is very important. If hearing is from the right sources, it acts very quickly. Generally people hear from unauthorized persons. Such unauthorized persons may be very learned by academic qualifications, but because they do not follow the principles of devotional service, hearing from them becomes a sheer waste of time. Sometimes the texts are interpreted fashionably to suit their own purposes. Therefore, first one should select a competent and bona fide speaker and then hear from him. When the hearing process is perfect and complete, the other processes become automatically perfect in their own way.

There are different transcendental activities of the Lord, and each and every one of them is competent to bestow the desired result, provided the hearing process is perfect. In the Bhāgavatam the activities of the Lord begin from His dealings with the Pāṇḍavas. There are many other pastimes of the Lord in connection with His dealings with the asuras and others. And in the Tenth Canto the sublime dealings with His conjugal associates, the gopīs, as well as with His married wives at Dvārakā are mentioned. Since the Lord is absolute, there is no difference in the transcendental nature of each and every dealing of the Lord. But sometimes people, in an unauthorized hearing process, take more interest in hearing about His dealings with the gopīs. Such an inclination indicates the lusty feelings of the hearer, so a bona fide speaker of the dealings of the Lord never indulges in such hearings. One must hear about the Lord from the very beginning, as in the Śrīmad-Bhāgavatam or any other scriptures, and that will help the hearer attain perfection by progressive development. One should not, therefore, consider that His dealings with the Pāṇḍavas are less important than His dealings with the gopīs. We must always remember that the Lord is always transcendental to all mundane attachment. In all the above-mentioned dealings of the Lord, He is the hero in all circumstances, and hearing about Him or about His devotees or combatants is conducive to spiritual life. It is said that the Vedas and Purāṇas, etc., are all made to revive our lost relation with Him. Hearing of all these scriptures is essential.

TEXT 37

apy adya nas tvaṁ sva-kṛtehita prabho

jihāsasi svit suhṛdo 'nujīvinaḥ

yeṣāṁ na cānyad bhavataḥ padāmbujāt

parāyaṇaṁ rājasu yojitāṁhasām

SYNONYMS

api-if; adya-today; naḥ-us; tvam-You; sva-kṛta-self-executed; īhita-all duties; prabho-O my Lord; jihāsasi-giving up; svit-possibly; suhṛdaḥ-intimate friends; anujīvinaḥ-living at the mercy of; yeṣām-of whom; na-nor; ca-and; anyat-anyone else; bhavataḥ-Your; pada-ambujāt-from the lotus feet; parāyaṇam-dependent; rājasu-unto the kings; yojita-engaged in; aṁhasām-enmity.

O my Lord, You have executed all duties Yourself. Are you leaving us today, though we are completely dependent on Your mercy and have no one else to protect us, now when all kings are at enmity with us?

The Pāṇḍavas are most fortunate because with all good luck they were entirely dependent on the mercy of the Lord. In the material world, to be dependent on the mercy of someone else is the utmost sign of misfortune, but in the case of our transcendental relation with the Lord, it is the most fortunate case when we can live completely dependent on Him. The material disease is due to thinking of becoming independent of everything. But the cruel material nature does not allow us to become independent. The false attempt to become independent of the stringent laws of nature is known as material advancement of experimental knowledge. The whole material world is moving on this false attempt of becoming independent of the laws of nature. Beginning from Rāvaṇa, who wanted to prepare a direct staircase to the planets of heaven, down to the present age, they are trying to overcome the laws of nature. They are trying now to approach distant planetary systems by electronic mechanical power. But the highest goal of human civilization is to work hard under the guidance of the Lord and become completely dependent on Him. The highest achievement of perfect civilization is to work with valor but at the same time depend completely on the Lord. The Pāṇḍavas were the ideal executors of this standard of civilization. Undoubtedly they were completely dependent on the good will of Lord Śrī Kṛṣṇa, but they were not idle parasites of the Lord. They were all highly qualified both by personal character and by physical activities. Still they always looked for the mercy of the Lord because they knew that every living being is dependent by constitutional position. The perfection of life is, therefore, to become dependent on the will of the Lord, instead of becoming falsely independent in the material world. Those who try to become falsely independent of the Lord are called anātha, or without any guardian, whereas those who are completely dependent on the will of the Lord are called sanātha, or those having someone to protect them. Therefore we must try to be sanātha so that we can always be protected from the unfavorable condition of material existence. By the deluding power of the external material nature we forget that the material condition of life is the most undesirable perplexity. The Bhagavad-gītā therefore directs us (7.19) that after many, many births one fortunate person becomes aware of the fact that Vāsudeva is all in all and that the best way of leading one's life is to surrender unto Him completely. That is the sign of a mahātmā. All the members of the Pāṇḍava family were mahātmās in household life. Mahārāja Yudhiṣṭhira was the head of these mahātmās, and Queen Kuntīdevī was the mother. The lessons of the Bhagavad-gītā and all the Purāṇas, specifically the Bhāgavata Purāṇa, are therefore inevitably connected with the history of the Pāṇḍava mahātmās. For them, separation from the Lord was just like the separation of a fish from water. Śrīmatī Kuntīdevī, therefore, felt such separation like a thunderbolt, and the whole prayer of the Queen is to try to persuade the Lord to stay with them. After the Battle of Kurukṣetra, although the inimical kings were killed, their sons and grandsons were still there to deal with the Pāṇḍavas. It is not only the Pāṇḍavas who were put into the condition of enmity, but all of us are always in such a condition, and the best way of living is to become completely dependent on the will of the Lord and thereby overcome all difficulties of material existence.

TEXT 38

ke vayaṁ nāma-rūpābhyāṁ

yadubhiḥ saha pāṇḍavāḥ

bhavato 'darśanaṁ yarhi

hṛṣīkāṇām iveśituḥ

SYNONYMS

ke-who are; vayam-we; nāma-rūpābhyām-without fame and ability; yadubhiḥ-with the Yadus; saha-along with; pāṇḍavāḥ-and the Pāṇḍavas; bhavataḥ-Your; adarśanam-absence; yarhi-as if; hṛṣīkāṇām-of the senses; iva-like; īśituḥ-of the living being.

As the name and fame of a particular body is finished with the disappearance of the living spirit, similarly if You do not look upon us, all our fame and activities, along with the Pāṇḍavas and Yadus, will end at once.

Kuntīdevī is quite aware that the existence of the Pāṇḍavas is due to Śrī Kṛṣṇa only. The Pāṇḍavas are undoubtedly well established in name and fame and are guided by the great King Yudhiṣṭhira, who is morality personified, and the Yadus are undoubtedly great allies, but without the guidance of Lord Kṛṣṇa all of them are nonentities, as much as the senses of the body are useless without the guidance of consciousness. No one should be proud of his prestige, power and fame without being guided by the favor of the Supreme Lord. The living beings are always dependent, and the ultimate dependable object is the Lord Himself. We may, therefore, invent by our advancement of material knowledge all sorts of counteracting material resources, but without being guided by the Lord all such inventions end in fiasco, however strong and stout the reactionary elements may be.

TEXT 39

neyaṁ śobhiṣyate tatra

yathedānīṁ gadādhara

tvat-padair aṅkitā bhāti

sva-lakṣaṇa-vilakṣitaiḥ

SYNONYMS

na-not; iyam-this land of our kingdom; śobhiṣyate-will appear beautiful; tatra-then; yathā-as it is now; idānīm-how; gadādhara-O Kṛṣṇa; tvat-Your; padaiḥ-by the feet; aṅkitā-marked; bhāti-is dazzling; sva-lakṣaṇa-Your own marks; vilakṣitaiḥ-by the impressions.

O Gadādhara [Kṛṣṇa], our kingdom is now being marked by the impressions of Your feet, and therefore it appears beautiful. But when You leave, it will no longer be so.

There are certain particular marks on the feet of the Lord which distinguish the Lord from others. The marks of a flag, thunderbolt, and instrument to drive an elephant, umbrella, lotus, disc, etc., are on the bottom of the Lord's feet. These marks are impressed upon the soft dust of the land where the Lord traverses. The land of Hastināpura was thus marked while Lord Śrī Kṛṣṇa was there with the Pāṇḍavas, and the kingdom of the Pāṇḍavas thus flourished by such auspicious signs. Kuntīdevī pointed out these distinguished features and was afraid of ill luck in the absence of the Lord.

TEXT 40

ime jana-padāḥ svṛddhāḥ

supakvauṣadhi-vīrudhaḥ

vanādri-nady-udanvanto

hy edhante tava vīkṣitaiḥ

SYNONYMS

ime-all these; jana-padāḥ-cities and towns; svṛddhāḥ-flourished; supakva-nature; auṣadhi-herbs; vīrudhaḥ-vegetables; vana-forests; adri-hills; nadī-rivers; udanvantaḥ-seas; hi-certainly; edhante-increasing; tava-by You; vīkṣitaiḥ-seen.

All these cities and villages are flourishing in all respects because the herbs and grains are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of minerals and the oceans full of wealth. And this is all due to Your glancing over them.

Human prosperity flourishes by natural gifts and not by gigantic industrial enterprises. The gigantic industrial enterprises are products of a godless civilization, and they cause the destruction of the noble aims of human life. The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction of the people in general, although a few only can live lavishly by exploitation. The natural gifts such as grains and vegetables, fruits, rivers, the hills of jewels and minerals, and the seas full of pearls are supplied by the order of the Supreme, and as He desires, material nature produces them in abundance or restricts them at times. The natural law is that the human being may take advantage of these godly gifts by nature and satisfactorily flourish on them without being captivated by the exploitative motive of lording it over material nature. The more we attempt to exploit material nature according to our whims of enjoyment, the more we shall become entrapped by the reaction of such exploitative attempts. If we have sufficient grains, fruits, vegetables and herbs, then what is the necessity of running a slaughterhouse and killing poor animals? A man need not kill an animal if he has sufficient grains and vegetables to eat. The flow of river waters fertilizes the fields, and there is more than what we need. Minerals are produced in the hills, and the jewels in the ocean. If the human civilization has sufficient grains, minerals, jewels, water, milk, etc., then why should it hanker after terrible industrial enterprises at the cost of the labor of some unfortunate men? But all these natural gifts are dependent on the mercy of the Lord. What we need, therefore, is to be obedient to the laws of the Lord and achieve the perfection of human life by devotional service. The indications by Kuntīdevī are just to the point. She desires that God's mercy be bestowed upon them so that natural prosperity be maintained by His grace.

TEXT 41

atha viśveśa viśvātman

viśva-mūrte sva-keṣu me

sneha-pāśam imaṁ chindhi

dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu

SYNONYMS

atha-therefore; viśva-īśa-O Lord of the universe; viśva-ātman-O soul of the universe; viśva-mūrte-O personality of the universal form; sva-keṣu-unto my own kinsmen; me-my; sneha-pāśam-tie of affection; imam-this; chindhi-cut off; dṛḍham-deep; pāṇḍuṣu-for the Pāṇḍavas; vṛṣṇiṣu-for the Vṛṣṇis also.

O Lord of the universe, soul of the universe, O personality of the form of the universe, please, therefore, sever my tie of affection for my kinsmen, the Pāṇḍavas and the Vṛṣṇis.

A pure devotee of the Lord is ashamed to ask anything in self-interest from the Lord. But the householders are sometimes obliged to ask favors from the Lord, being bound by the tie of family affection. Śrīmatī Kuntīdevī was conscious of this fact, and therefore she prayed to the Lord to cut off the affectionate tie from her own kinsmen, the Pāṇḍavas and the Vṛṣṇis. The Pāṇḍavas are her own sons, and the Vṛṣṇis are the members of her paternal family. Kṛṣṇa was equally related to both the families. Both the families required the Lord's help because both were dependent devotees of the Lord. Śrīmatī Kuntīdevī wished Śrī Kṛṣṇa to remain with her sons the Pāṇḍavas, but by His doing so her paternal house would be bereft of the benefit. All these partialities troubled the mind of Kuntī, and therefore she desired to cut off the affectionate tie.

A pure devotee cuts off the limited ties of affection for his family and widens his activities of devotional service for all forgotten souls. The typical example is the band of six Gosvāmīs, who followed the path of Lord Caitanya. All of them belonged to the most enlightened and cultured rich families of the higher castes, but for the benefit of the mass of population they left their comfortable homes and became mendicants. To cut off all family affection means to broaden the field of activities. Without doing this, no one can be qualified as a brāhmaṇa, a king, a public leader or a devotee of the Lord. The Personality of Godhead, as an ideal king, showed this by example. Śrī Rāmacandra cut off the tie of affection for His beloved wife to manifest the qualities of an ideal king.

Such personalities as a brāhmaṇa, a devotee, a king or a public leader must be very broadminded in discharging their respective duties. Śrīmatī Kuntīdevī was conscious of this fact, and being weak she prayed to be free from such bondage of family affection. The Lord is addressed as the Lord of the universe, or the Lord of the universal mind, indicating His all-powerful ability to cut the hard knot of family affection. Therefore, it is sometimes experienced that the Lord, out of His special affinity towards a weak devotee, breaks the family affection by force of circumstances arranged by His all-powerful energy. By doing so He causes the devotee to become completely dependent on Him and thus clears the path for his going back to Godhead.

TEXT 42

tvayi me 'nanya-viṣayā

matir madhu-pate 'sakṛt

ratim udvahatād addhā

gaṅgevaugham udanvati

SYNONYMS

tvayi-unto You; me-my; ananya-viṣayā-unalloyed; matiḥ-attention; madhu-pate-O Lord of Madhu; asakṛt-continuously; ratim-attraction; udvahatāt-may overflow; addhā-directly; gaṅgā-the Ganges; iva-like; ogham-flows; udanvati-down to the sea.

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my attraction be constantly drawn unto You without being diverted to anyone else.

Perfection of pure devotional service is attained when all attention is diverted towards the transcendental loving service of the Lord. To cut off the tie of all other affections does not mean complete negation of the finer elements, like affection for someone else. This is not possible. A living being, whoever he may be, must have this feeling of affection for others because this is a symptom of life. The symptoms of life, such as desire, anger, hankerings, feelings of attraction, etc., cannot be annihilated. Only the objective has to be changed. Desire cannot be negated, but in devotional service the desire is changed only for the service of the Lord in place of desire for sense gratification. The so-called affection for family, society, country, etc., consists of different phases of sense gratification. When this desire is changed for the satisfaction of the Lord, it is called devotional service.

In the Bhagavad-gītā we can see that Arjuna desired not to fight with his brothers and relations just to satisfy his own personal desires. But when he heard the message of the Lord, Śrīmad Bhagavad-gītā, he changed his decision and served the Lord. And for his doing so, he became a famous devotee of the Lord, for it is declared in all the scriptures that Arjuna attained spiritual perfection by devotional service to the Lord in friendship. The fighting was there, the friendship was there, Arjuna was there, and Kṛṣṇa was there, but Arjuna became a different person by devotional service. Therefore, the prayers of Kuntī also indicate the same categorical changes in activities. Śrīmatī Kuntī wanted to serve the Lord without diversion, and that was her prayer. This unalloyed devotion is the ultimate goal of life. Our attention is usually diverted to the service of something which is nongodly or not in the program of the Lord. When the program is changed into the service of the Lord, that is to say when the senses are purified in relation with the service of the Lord, it is called pure unalloyed devotional service. Śrīmatī Kuntīdevī wanted that perfection and prayed for it from the Lord.

Her affection for the Pāṇḍavas and the Vṛṣṇis is not out of the range of devotional service because the service of the Lord and the service of the devotees are identical. Sometimes service to the devotee is more valuable than service to the Lord. But here the affection of Kuntīdevī for the Pāṇḍavas and the Vṛṣṇis was due to family relation. This tie of affection in terms of material relation is the relation of māyā because the relations of the body or the mind are due to the influence of the external energy. Relations of the soul, established in relation with the Supreme Soul, are factual relations. When Kuntīdevī wanted to cut off the family relation, she meant to cut off the relation of the skin. The skin relation is the cause of material bondage, but the relation of the soul is the cause of freedom. This relation of the soul to the soul can be established by the via medium of the relation with the Supersoul. Seeing in the darkness is not seeing. But seeing by the light of the sun means to see the sun and everything else which was unseen in the darkness. That is the way of devotional service.

TEXT 43

śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-

rājanya-vaṁśa-dahanānapavarga-vīrya

govinda go-dvija-surārti-harāvatāra

yogeśvarākhila-guro bhagavan namas te

SYNONYMS

śrī-kṛṣṇa-O Śrī Kṛṣṇa; kṛṣṇa-sakha-O friend of Arjuna; vṛṣṇi-of descendants of Vṛṣṇi; ṛṣabha-O chief; avani-the earth; dhruk-rebellious; rājanya-vaṁśa-dynasties of the kings; dahana-O annihilator; anapavarga-without deterioration of; vīrya-prowess; govinda-O proprietor of Golokadhāma; go-of the cows; dvija-the brāhmaṇas; sura-the demigods; arti-hara-to relieve distress; avatāra-O Lord who descends; yoga-īśvara-O master of all mystic powers; akhila-universal; guro-O preceptor; bhagavan-O possessor of all opulences; namaḥ te-respectful obeisances unto You.

O Kṛṣṇa, O friend of Arjuna, O chief amongst the descendants of Vṛṣṇi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You descend to relieve the distresses of the cows, the brāhmaṇas and the devotees. You possess all mystic powers, and You are the preceptor of the entire universe. You are the almighty God, and I offer You my respectful obeisances.

A summary of the Supreme Lord Śrī Kṛṣṇa is made herein by Śrīmatī Kuntīdevī. The almighty Lord has His eternal transcendental abode where He is engaged in keeping surabhi cows. He is served by hundreds and thousands of goddesses of fortune. He descends on the material world to reclaim His devotees and to annihilate the disturbing elements in groups of political parties and kings who are supposed to be in charge of administration work. He creates, maintains and annihilates by His unlimited energies, and still He is always full with prowess and does not deteriorate in potency. The cows, the brāhmaṇas and the devotees of the Lord are all objects of His special attention because they are very important factors for the general welfare of living beings.

TEXT 44

sūta uvāca

pṛthayetthaṁ kala-padaiḥ

pariṇūtākhilodayaḥ

mandaṁ jahāsa vaikuṇṭho

mohayann iva māyayā

SYNONYMS

sūtaḥ uvāca-Sūta said; pṛthayā-by Pṛthā (Kuntī); ittham-this; kala-padaiḥ-by chosen words; pariṇūta-being worshiped; akhila-universal; udayaḥ-glories; mandam-mildly; jahāsa-smiled; vaikuṇṭhaḥ-the Lord; mohayan-captivating; iva-like; māyayā-His mystic power.

Sūta Gosvāmī said: The Lord, thus hearing the prayers of Kuntīdevī, composed in choice words for His glorification, mildly smiled. That smile was as enchanting as His mystic power.

Anything that is enchanting in the world is said to be a representation of the Lord. The conditioned souls, who are engaged in trying to lord it over the material world, are also enchanted by His mystic powers, but His devotees are enchanted in a different way by the glories of the Lord, and His merciful blessings are upon them. His energy is displayed in different ways, as electrical energy works in manifold capacities. Śrīmatī Kuntīdevī has prayed to the Lord just to enunciate a fragment of His glories. All His devotees worship Him in that way, by chosen words, and therefore the Lord is known as Uttamaśloka. No amount of chosen words is sufficient to enumerate the Lord's glory, and yet He is satisfied by such prayers as the father is satisfied even by the broken linguistic attempts of the growing child. The word māyā is used both in the sense of delusion and mercy. Herein the word māyā is used in the sense of the Lord's mercy upon Kuntīdevī.

TEXT 45

tāṁ bāḍham ity upāmantrya

praviśya gajasāhvayam

striyaś ca sva-puraṁ yāsyan

premṇā rājñā nivāritaḥ

SYNONYMS

tām-all those; bāḍham-accepted; iti-thus; upāmantrya-subsequently informed; praviśya-entering; gajasāhvayam-the palace of Hastināpura; striyaḥ ca-other ladies; sva-puram-own residence; yāsyan-while starting for; premṇā-with love; rājñā-by the King; nivāritaḥ-stopped.

Thus accepting the prayers of Śrīmatī Kuntīdevī, the Lord subsequently informed other ladies of His departure by entering the palace of Hastināpura. But upon preparing to leave, He was stopped by King Yudhiṣṭhira, who implored Him lovingly.

No one could make Lord Kṛṣṇa stay at Hastināpura when He decided to start for Dvārakā, but the simple request of King Yudhiṣṭhira that the Lord remain there for a few days more was immediately effective. This signifies that the power of King Yudhiṣṭhira was loving affection, which the Lord could not deny. The almighty God is thus conquered only by loving service and nothing else. He is fully independent in all His dealings, but He voluntarily accepts obligations by the loving affection of His pure devotees.

TEXT 46

vyāsādyair īśvarehājñaiḥ

kṛṣṇenādbhuta-karmaṇā

prabodhito 'pītihāsair

nābudhyata śucārpitaḥ

SYNONYMS

vyāsa-ādyaiḥ-by great sages headed by Vyāsa; īśvara-the almighty God; īhā-by the will of; jñaiḥ-by the learned; kṛṣṇena-by Kṛṣṇa Himself; adbhuta-karmaṇā-by one who performs all superhuman work; prabodhitaḥ-being solaced; api-although; itihāsaiḥ-by evidences from the histories; na-not; abudhyata-satisfied; śucā arpitaḥ-distressed.

King Yudhiṣṭhira, who was much aggrieved, could not be convinced, despite instructions by great sages headed by Vyāsa and the Lord Kṛṣṇa Himself, the performer of superhuman feats, and despite all historical evidence.

The pious King Yudhiṣṭhira was mortified because of the mass massacre of human beings in the Battle of Kurukṣetra, especially on his account. Duryodhana was there on the throne, and he was doing well in his administration, and in one sense there was no need of fighting. But on the principle of justice Yudhiṣṭhira was to replace him. The whole clique of politics centered around this point, and all the kings and residents of the whole world became involved in this fight between the rival brothers. Lord Kṛṣṇa was also there on the side of King Yudhiṣṭhira. It is said in the Mahābhārata, Ādi-parva (20) that 640,000,000 men were killed in the eighteen days of the Battle of Kurukṣetra, and some hundreds of thousands were missing. Practically this was the greatest battle in the world within five thousand years.

This mass killing simply to enthrone Mahārāja Yudhiṣṭhira was too mortifying, so he tried to be convinced with evidences from histories by great sages like Vyāsa and the Lord Himself that the fight was just because the cause was just. But Mahārāja Yudhiṣṭhira would not be satisfied, even though he was instructed by the greatest personalities of the time. Kṛṣṇa is designated herein as the performer of superhuman actions, but in this particular instance neither He nor Vyāsa could convince King Yudhiṣṭhira. Does it mean that He failed to be a superhuman actor? No, certainly not. The interpretation is that the Lord as īśvara, or the Supersoul in the hearts of both King Yudhiṣṭhira and Vyāsa, performed still more superhuman action because the Lord desired it. As Supersoul of King Yudhiṣṭhira, He did not allow the King to be convinced by the words of Vyāsa and others, including Himself, because He desired that the King hear instructions from the dying Bhīṣmadeva, who was another great devotee of the Lord. The Lord wanted that at the last stage of his material existence the great warrior Bhīṣmadeva see Him personally and see his beloved grandchildren, King Yudhiṣṭhira, etc., now situated on the throne, and thus pass away very peacefully. Bhīṣmadeva was not at all satisfied to fight against the Pāṇḍavas, who were his beloved fatherless grandchildren. But the kṣatriyas are also very stern people, and therefore he was obliged to take the side of Duryodhana because he was maintained at the expense of Duryodhana. Besides this, the Lord also desired that King Yudhiṣṭhira be pacified by the words of Bhīṣmadeva so that the world could see that Bhīṣmadeva excelled all in knowledge, including the Lord Himself.

TEXT 47

āha rājā dharma-sutaś

cintayan suhṛdāṁ vadham

prākṛtenātmanā viprāḥ

sneha-moha-vaśaṁ gataḥ

SYNONYMS

āha-said; rājā-King Yudhiṣṭhira; dharma-sutaḥ-the son of Dharma (Yamarāja); cintayan-thinking of; suhṛdām-of the friends; vadham-killing; prākṛtena-by material conception only; ātmanā-by the self; viprāḥ-O brāhmaṇa; sneha-affection; moha-delusion; vaśam-being carried away by; gataḥ-having gone.

King Yudhiṣṭhira, son of Dharma, overwhelmed by the death of his friends, was aggrieved just like a common, materialistic man. O sages, thus deluded by affection, he began to speak.

King Yudhiṣṭhira, though he was not expected to become aggrieved like a common man, became deluded by worldly affection by the will of the Lord (just as Arjuna was apparently deluded). A man who sees knows well that the living entity is neither the body nor the mind, but is transcendental to the material conception of life. The common man thinks of violence and nonviolence in terms of the body, but that is a kind of delusion. Everyone is duty-bound according to one's occupational duties. A kṣatriya is bound to fight for the right cause, regardless of the opposite party. In such discharge of duty, one should not be disturbed by annihilation of the material body, which is only an external dress of the living soul. All this was perfectly known to Mahārāja Yudhiṣṭhira, but by the will of the Lord he became just like a common man because there was another great idea behind this delusion: the King would be instructed by Bhīṣma as Arjuna was instructed by the Lord Himself.

TEXT 48

aho me paśyatājñānaṁ

hṛdi rūḍhaṁ durātmanaḥ

pārakyasyaiva dehasya

bahvyo me 'kṣauhiṇīr hatāḥ

SYNONYMS

aho-O; me-my; paśyata-just see; ajñānam-ignorance; hṛdi-in the heart; rūḍham-situated in; durātmanaḥ-of the sinful; pārakyasya-meant for others; eva-certainly; dehasya-of the body; bahvyaḥ-many, many; me-by me; akṣauhiṇīḥ-combination of military phalanxes; hatāḥ-killed.

King Yudhiṣṭhira said: O my lot! I am the most sinful man! Just see my heart, which is full of ignorance! This body, which is ultimately meant for others, has killed many, many phalanxes of men.

A solid phalanx of 21,870 chariots, 21,870 elephants, 109,650 infantry and 65,600 cavalry is called an akṣauhiṇī. And many akṣauhiṇīs were killed on the Battlefield of Kurukṣetra. Mahārāja Yudhiṣṭhira, as the most pious king of the world, takes for himself the responsibility for killing such a huge number of living beings because the battle was fought to reinstate him on the throne. This body is, after all, meant for others. While there is life in the body, it is meant for the service of others, and when it is dead it is meant to be eaten by dogs and jackals or maggots. He is sorry because for such a temporary body such a huge massacre was committed.

TEXT 49

bāla-dvija-suhṛn-mitra-

pitṛ-bhrātṛ-guru-druhaḥ

na me syān nirayān mokṣo

hy api varṣāyutā-yutaiḥ

SYNONYMS

bāla-boys; dvi-ja-the twice-born; suhṛt-well-wishers; mitra-friends; pitṛ-parents; bhrātṛ-brothers; guru-preceptors; druhaḥ-one who has killed; na-never; me-my; syāt-there shall be; nirayāt-from hell; mokṣaḥ-liberation; hi-certainly; api-although; varṣa-years; ayuta-millions; āyutaiḥ-being added.

I have killed many boys, brāhmaṇas, well-wishers, friends, parents, preceptors and brothers. Though I live millions of years, I will not be relieved from the hell that awaits me for all these sins.

Whenever there is a war, there is certainly a massacre of many innocent living beings, such as boys, brāhmaṇas and women, whose killing is considered to be the greatest of sins. They are all innocent creatures, and in all circumstances killing of them is forbidden in the scriptures. Mahārāja Yudhiṣṭhira was aware of these mass killings. Similarly, there were friends, parents and preceptors also on both sides, and all of them were killed. It was simply horrible for him to think of such killing, and therefore he was thinking of residing in hell for millions and billions of years.

TEXT 50

naino rājñaḥ prajā-bhartur

dharma-yuddhe vadho dviṣām

iti me na tu bodhāya

kalpate śāsanaṁ vacaḥ

SYNONYMS

na-never; enaḥ-sins; rājñaḥ-of the king; prajā-bhartuḥ-of one who is engaged in the maintenance of the citizens; dharma-for the right cause; yuddhe-in the fight; vadhaḥ-killing; dviṣām-of the enemies; iti-all these; me-for me; na-never; tu-but; bodhāya-for satisfaction; kalpate-they are meant for administration; śāsanam-injunction; vacaḥ-words of.

There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens. But this injunction is not applicable to me.

Mahārāja Yudhiṣṭhira thought that although he was not actually involved in the administration of the kingdom, which was being carried on well by Duryodhana without harm to the citizens, he caused the killing of so many living beings only for his personal gain of the kingdom from the hands of Duryodhana. The killing was committed not in the course of administration but for the sake of self-aggrandizement, and as such he thought himself responsible for all the sins.

TEXT 51

strīṇāṁ mad-dhata-bandhūnāṁ

droho yo 'sāv ihotthitaḥ

karmabhir gṛhamedhīyair

nāhaṁ kalpo vyapohitum

SYNONYMS

strīṇām-of the women; mat-by me; hata-bandhūnām-of the friends who are killed; drohaḥ-enmity; yaḥ-that; asau-all those; iha-herewith; utthitaḥ-has accrued; karmabhiḥ-by dint of work; gṛhamedhīyaiḥ-by persons engaged in material welfare; na-never; aham-I; kalpaḥ-can expect; vyapohitum-undoing the same.

I have killed many friends of women, and I have thus caused enmity to such an extent that it is not possible to undo it by material welfare work.

The gṛhamedhīs are those whose only business is to perform welfare work for the sake of material prosperity. Such material prosperity is sometimes hampered by sinful activities, for the materialist is sure to commit sins, even unintentionally, in the course of discharging material duties. To get relief from such sinful reactions, the Vedas prescribe several kinds of sacrifices. It is said in the Vedas that by performing the aśvamedha yajña (horse sacrifice) one can get relief from even brahma-hatyā (killing of a brāhmaṇa).

Yudhiṣṭhira Mahārāja performed this aśvamedha yajña, but he thinks that even by performing such yajñas it is not possible to get relief from the great sins committed. In war either the husband or the brother or even the father or sons go to fight. And when they are killed, a fresh enmity is created, and thus a chain of actions and reactions increases which is not possible to be counteracted even by thousands of aśvamedha yajñas.

The way of work (karma) is like that. It creates one action and another reaction simultaneously and thus increases the chain of material activities, binding the performer in material bondage. In the Bhagavad-gītā (Bg. 9.27-28) the remedy is suggested that such actions and reactions of the path of work can be checked only when work is done on behalf of the Supreme Lord. The Battle of Kurukṣetra was actually fought by the will of the Supreme Lord Śrī Kṛṣṇa, as it is evident from His version, and only by His will was Yudhiṣṭhira placed on the throne of Hastināpura. Therefore, factually no sin whatsoever touched the Pāṇḍavas, who were only the order carriers of the Lord. For others, who declare war out of personal interest, the whole responsibility lies on them.

TEXT 52

yathā paṅkena paṅkāmbhaḥ

surayā vā surākṛtam

bhūta-hatyāṁ tathaivaikāṁ

na yajñair mārṣṭum arhati

SYNONYMS

yathā-as much as; paṅkena-by the mud; paṅka-ambhaḥ-water mixed with mud; surayā-by wine; vā-either; surākṛtam-impurity caused by the slight touch of wine; bhūta-hatyām-killing of animals; tathā-like that; eva-certainly; ekām-one; na-never; yajñaiḥ-by the prescribed sacrifices; mārṣṭum-to counteract; arhati-is worthwhile.

As it is not possible to filter muddy water through mud, or purify a wine-stained pot with wine, it is not possible to counteract the killing of men by sacrificing animals.

Aśvamedha yajñas or gomedha yajñas, sacrifices in which a horse or a bull is sacrificed, were not, of course, for the purpose of killing the animals. Lord Caitanya said that such animals sacrificed on the altar of yajña were rejuvenated and a new life was given to them. It was just to prove the efficacy of the hymns of the Vedas. By recitation of the hymns of the Vedas in the proper way, certainly the performer gets relief from the reactions of sins, but in case of such sacrifices improperly done under inexpert management, surely one has to become responsible for animal sacrifice. In this age of quarrel and hypocrisy there is no possibility of performing the yajñas perfectly for want of expert brāhmaṇas who are able to conduct such yajñas. Mahārāja Yudhiṣṭhira therefore gives a hint to performing sacrifices in the age of Kali. In the Kali-yuga the only sacrifice recommended is the performance of hari-nāma-yajña inaugurated by Lord Śrī Caitanya Mahāprabhu. But one should not indulge in animal killing and counteract it by performing the hari-nāma yajña. Those who are devotees of the Lord never kill an animal for self-interest, and (as the Lord ordered Arjuna) they do not refrain from performing the duty of a kṣatriya. The whole purpose, therefore, is served when everything is done for the will of the Lord. This is possible only for the devotees.

Thus end the Bhaktivedanta purports of the First Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Prayers by Queen Kuntī and Parīkṣit Saved."

Chapter Nine

The Passing Away of Bhīṣmadeva in the Presence of Lord Kṛṣṇa

TEXT 1

sūta uvāca

iti bhītaḥ prajā-drohāt

sarva-dharma-vivitsayā

tato vinaśanaṁ prāgād

yatra deva-vrato 'patat

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; iti-thus; bhītaḥ-being afraid of; prajā-drohāt-because of killing the subjects; sarva-all; dharma-acts of religion; vivitsayā-for understanding; tataḥ-thereafter; vinaśanam-the place where the fight was held; prāgāt-he went; yatra-where; deva-vrataḥ-Bhīṣmadeva; apatat-lay down for passing away.

Sūta Gosvāmī said: Being afraid for having killed so many subjects on the Battlefield of Kurukṣetra, Mahārāja Yudhiṣṭhira went to the scene of the massacre. There, Bhīṣmadeva was lying on a bed of arrows, about to pass away.

In this Ninth Chapter, as it is willed by Lord Śrī Kṛṣṇa, Bhīṣmadeva will impart instructions to King Yudhiṣṭhira on the subject of occupational duties. Bhīṣmadeva will also offer his last prayer to the Lord on the verge of passing away from this mortal world and thus become liberated from the bondage of further material engagements. Bhīṣmadeva was endowed with the power of leaving his material body at will, and his lying down on the bed of arrows was his own choice. This passing away of the great warrior attracted the attention of all the contemporary elites, and all of them assembled there to show their feelings of love, respect and affection for the great soul.

TEXT 2

tadā te bhrātaraḥ sarve

sadaśvaiḥ svarṇa-bhūṣitaiḥ

anvagacchan rathair viprā

vyāsa-dhaumyādayas tathā

SYNONYMS

tadā-at that time; te-all of them; bhrātaraḥ-the brothers; sarve-all together; sat-aśvaiḥ-drawn by first-class horses; svarṇa-gold; bhūṣitaiḥ-being decorated with; anvagacchan-followed one after another; rathaiḥ-on the chariots; viprāḥ-O brāhmaṇas; vyāsa-the sage Vyāsa; dhaumya-Dhaumya; ādayaḥ-and others; tathā-also.

At that time all his brothers followed him on beautiful chariots drawn by first-class horses decorated with gold ornaments. With them were Vyāsa and ṛṣis like Dhaumya [the learned priest of the Pāṇḍavas] and others.

TEXT 3

bhagavān api viprarṣe

rathena sa-dhanañjayaḥ

sa tair vyarocata nṛpaḥ

kuvera iva guhyakaiḥ

SYNONYMS

bhagavān-the Personality of Godhead (Śrī Kṛṣṇa); api-also; vipra-ṛṣe-O sage among the brāhmaṇas; rathena-on the chariot; sa-dhanañjayaḥ-with Dhanañjaya (Arjuna); saḥ-He; taiḥ-by them; vyarocata-appeared to be highly aristocratic; nṛpaḥ-the King (Yudhiṣṭhira); kuvera-Kuvera, the treasurer of the demigods; iva-as; guhyakaiḥ-companions known as Guhyakas.

O sage amongst the brāhmaṇas, Lord Śrī Kṛṣṇa, the Personality of Godhead, also followed, seated on a chariot with Arjuna. Thus King Yudhiṣṭhira appeared very aristocratic, like Kuvera surrounded by his companions [the Guhyakas].

Lord Śrī Kṛṣṇa wanted the Pāṇḍavas to be present before Bhīṣmadeva in the most aristocratic order so that he might be pleased to see them happy at the time of his death. Kuvera is the richest of all the demigods, and herein King Yudhiṣṭhira appeared like him (Kuvera), for the procession along with Śrī Kṛṣṇa was quite appropriate to the royalty of King Yudhiṣṭhira.

TEXT 4

dṛṣṭvā nipatitaṁ bhūmau

divaś cyutam ivāmaram

praṇemuḥ pāṇḍavā bhīṣmaṁ

sānugāḥ saha cakriṇā

SYNONYMS

dṛṣṭvā-thus seeing; nipatitam-lying down; bhūmau-on the ground; divaḥ-from the sky; cyutam-fallen; iva-like; amaram-demigod; praṇemuḥ-bowed down; pāṇḍavāḥ-the sons of Pāṇḍu; bhīṣmam-unto Bhīṣma; sa-anugāḥ-with the younger brothers; saha-also with; cakriṇā-the Lord (carrying the disc).

Seeing him [Bhīṣma] lying on the ground, like a demigod fallen from the sky, the Pāṇḍava King Yudhiṣṭhira, along with his younger brothers and Lord Kṛṣṇa, bowed down before him.

Lord Kṛṣṇa was also a younger cousin of Mahārāja Yudhiṣṭhira as well as the intimate friend of Arjuna. But all the family members of the Pāṇḍavas knew Lord Kṛṣṇa as the Supreme Personality of Godhead. The Lord, although conscious of His supreme position, always behaved in a humanly custom, and so He also bowed down before the dying Bhīṣmadeva as if He were one of the younger brothers of King Yudhiṣṭhira.

TEXT 5

tatra brahmarṣayaḥ sarve

devarṣayaś ca sattama

rājarṣayaś ca tatrāsan

draṣṭuṁ bharata-puṅgavam

SYNONYMS

tatra-there; brahma-ṛṣayaḥ-ṛṣis among the brāhmaṇas; sarve-all; deva-ṛṣayaḥ-ṛṣis among the demigods; ca-and; sattama-situated in the quality of goodness; rāja-ṛṣayaḥ-ṛṣis among the kings; ca-and; tatra-in that place; āsan-were present; draṣṭum-just to see; bharata-the descendants of King Bharata; puṅgavam-the chief of.

Just to see the chief of the descendants of King Bharata [Bhīṣma], all the great souls in the universe, namely the ṛṣis amongst the demigods, brāhmaṇas and kings, all situated in the quality of goodness, were assembled there.

The ṛṣis are those who have attained perfection by spiritual achievements. Such spiritual achievements can be earned by all, whether one is a king or a mendicant. Bhīṣmadeva himself was also one of the brahmarṣis and the chief of the descendants of King Bharata. All ṛṣis are situated in the quality of goodness. All of them assembled there on hearing the news of the great warrior's impending death.

TEXTS 6-7

parvato nārado dhaumyo

bhagavān bādarāyaṇaḥ

bṛhadaśvo bharadvājaḥ

saśiṣyo reṇukā-sutaḥ

vasiṣṭha indrapramadas

trito gṛtsamado 'sitaḥ

kakṣīvān gautamo 'triś ca

kauśiko 'tha sudarśanaḥ

SYNONYMS

parvataḥ-Parvata Muni; nāradaḥ-Nārada Muni; dhaumyaḥ-Dhaumya; bhagavān-incarnation of Godhead; bādarāyaṇaḥ-Vyāsadeva; bṛhadaśvaḥ-Bṛhadaśva; bharadvājaḥ-Bharadvāja; sa-śiṣyaḥ-along with disciples; reṇukā-sutaḥ-Paraśurāma; vasiṣṭhaḥ-Vasiṣṭha; indrapramadaḥ-Indrapramada; tritaḥ-Trita; gṛtsamadaḥ-Gṛtsamada; asitaḥ-Asita; kakṣīvān-Kakṣīvān; gautamaḥ-Gautama; atriḥ-Atri; ca-and; kauśikaḥ-Kauśika; atha-as well as; sudarśanaḥ-Sudarśana.

All the sages like Parvata Muni, Nārada, Dhaumya, Vyāsa the incarnation of God, Bṛhadaśva, Bharadvāja and Paraśurāma and disciples, Vasiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣīvān, Gautama, Atri, Kauśika and Sudarśana were present.

Parvata Muni: is considered to be one of the oldest sages. He is almost always a constant companion of Nārada Muni. They are also spacemen competent to travel in the air without the help of any material vehicle. Parvata Muni is also a devarṣi, or a great sage amongst the demigods, like Nārada. He was present along with Nārada at the sacrificial ceremony of Mahārāja Janamejaya, son of Mahārāja Parīkṣit. In this sacrifice all the snakes of the world were to be killed. Parvata Muni and Nārada Muni are called Gandharvas also because they can travel in the air singing the glories of the Lord. Since they can travel in the air, they observed Draupadī's svayaṁvara ceremony (selecting of her own husband) from the air. Like Nārada Muni, Parvata Muni also used to visit the royal assembly in the heaven of King Indra. As a Gandharva, sometimes he visited the royal assembly of Kuvera, one of the important demigods. Both Nārada and Parvata were once in trouble with the daughter of Mahārāja Sṛñjaya. Mahārāja Sṛñjaya got the benediction of a son by Parvata Muni.

Nārada Muni: is inevitably associated with the narrations of the Purāṇas. He is described in the Bhāgavatam. In his previous life he was the son of a maidservant, but by good association with pure devotees he became enlightened in devotional service, and in the next life he became a perfect man comparable with himself only. In the Mahābhārata his name is mentioned in many places. He is the principle devarṣi, or the chief sage amongst the demigods. He is the son and disciple of Brahmājī, and from him the disciplic succession in the line of Brahmā has been spread. He initiated Prahlāda Mahārāja, Dhruva Mahārāja and many celebrated devotees of the Lord. He initiated even Vyāsadeva, the author of the Vedic literatures, and from Vyāsadeva, Madhvācārya was initiated, and thus the Madhva-sampradāya, in which the Gauḍīya-sampradāya is also included, has spread all over the universe. Śrī Caitanya Mahāprabhu belonged to this Madhva-sampradāya; therefore, Brahmājī, Nārada, Vyāsa, down to Madhva, Caitanya and the Gosvāmīs all belonged to the same line of disciplic succession. Nāradajī has instructed many kings from time immemorial. In the Bhāgavatam we can see that he instructed Prahlāda Mahārāja while he was in the womb of his mother, and he instructed Vasudeva, father of Kṛṣṇa, as well as Mahārāja Yudhiṣṭhira.

Dhaumya: A great sage who practiced severe penances at Utkocaka Tīrtha and was appointed royal priest of the Pāṇḍava kings. He acted as the priest in many religious functions of the Pāṇḍavas (saṁskāra), and also each of the Pāṇḍavas was attended by him at the betrothal of Draupadī. He was present even during the exile of the Pāṇḍavas and used to advise them in circumstances when they were perplexed. He instructed them how to live incognito for one year, and his instructions were strictly followed by the Pāṇḍavas during that time. His name is mentioned also when the general funeral ceremony was performed after the Battle of Kurukṣetra. In the Anuṣāsana-parva of Mahābhārata (127.15-16), he gave religious instructions very elaborately to Mahārāja Yudhiṣṭhira. He was actually the right type of priest of a householder, for he could guide the Pāṇḍavas on the right path of religion. A priest is meant for guiding the householder progressively in the right path of āśrama-dharma, or the occupational duty of a particular caste. There is practically no difference between the family priest and the spiritual master. The sages, saints and brāhmaṇas were especially meant for such functions.

Bādarāyaṇa (Vyāsadeva): He is known as Kṛṣṇa, Kṛṣṇa-dvaipāyana, Dvaipāyana, Satyavatī-suta, Pārāśarya, Parāśarātmaja, Bādarāyaṇa, Vedavyāsa, etc. He was the son of Mahāmuni Parāśara in the womb of Satyavatī prior to her betrothal with Mahārāja Śantanu, the father of the great general Grandfather Bhīṣmadeva. He is a powerful incarnation of Nārāyaṇa, and he broadcasts the Vedic wisdom to the world. As such, Vyāsadeva is offered respects before one chants the Vedic literature, especially the Purāṇas. Śukadeva Gosvāmī was his son, and ṛṣis like Vaiśampāyana were his disciples for different branches of the Vedas. He is the author of the great epic Mahābhārata and the great transcendental literature Bhāgavatam. The Brahma-sūtras-the Vedānta-sūtras, or Bādarāyaṇa-sūtras-were compiled by him. Amongst sages he is the most respected author by dint of severe penances. When he wanted to record the great epic Mahābhārata for the welfare of all people in the age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the order of Brahmājī, Śrī Gaṇeśajī took up the charge of noting down the dictation on the condition that Vyāsadeva would not stop dictation for a moment. The Mahābhārata was thus compiled by the joint endeavor of Vyāsa and Gaṇeśa.

By the order of his mother, Satyavatī, who was later married to Mahārāja Śantanu, and by the request of Bhīṣmadeva, the eldest son of Mahārāja Śantanu by his first wife, the Ganges, he begot three brilliant sons, whose names are Dhṛtarāṣṭra, Pāṇḍu and Vidura. The Mahābhārata was compiled by Vyāsadeva after the Battle of Kurukṣetra and after the death of all the heroes of Mahābhārata. It was first spoken in the royal assembly of Mahārāja Janamejaya, the son of Mahārāja Parīkṣit.

Bṛhadaśva: An ancient sage who used to meet Mahārāja Yudhiṣṭhira now and then. First of all he met Mahārāja Yudhiṣṭhira at Kāmyavana. This sage narrated the history of Mahārāja Nala. There is another Bṛhadaśva, who is the son of the Ikṣvāku dynasty (Mahābhārata, Vana-parva 209.4-5)

Bharadvāja: He is one of the seven great ṛṣis and was present at the time of the birth ceremony of Arjuna. The powerful ṛṣi sometimes undertook severe penances on the shore of the Ganges, and his āśrama is still celebrated at Prayāgadhāma. It is learned that this ṛṣi, while taking bath in the Ganges, happened to meet Ghṛtacī, one of the beautiful society girls of heaven, and thus he discharged semen, which was kept and preserved in an earthen pot and from which Droṇa was born. So Droṇācārya is the son of Bharadvāja Muni. Others say that Bharadvāja the father of Droṇa is a different person from Maharṣi Bharadvāja. He was a great devotee of Brahmā. Once he approached Droṇācārya and requested him to stop the Battle of Kurukṣetra.

Paraśurāma, or Reṇukāsuta: He is the son of Maharṣi Jamadagni and Śrīmatī Reṇukā. Thus he is also known as Reṇukāsuta. He is one of the powerful incarnations of God, and he killed the kṣatriya community as a whole twenty-one times. With the blood of the kṣatriyas he pleased the souls of his forefathers. Later on he underwent severe penances at the Mahendra Parvata. After taking the whole earth from the kṣatriyas, he gave it in charity to Kaśyapa Muni. Paraśurāma instructed the Dhanur-veda, or the science of fighting, to Droṇācārya because he happened to be a brāhmaṇa. He was present during the coronation of Mahārāja Yudhiṣṭhira, and he celebrated the function along with other great ṛṣis.

Paraśurāma is so old that he met both Rāma and Kṛṣṇa at different times. He fought with Rāma, but he accepted Kṛṣṇa as the Supreme Personality of Godhead. He also praised Arjuna when he saw him with Kṛṣṇa. When Bhīṣma refused to marry Ambā, who wanted him to become her husband, Ambā met Paraśurāma, and by her request only, he asked Bhīṣmadeva to accept her as his wife. Bhīṣma refused to obey his order, although he was one of the spiritual masters of Bhīṣmadeva. Paraśurāma fought with Bhīṣmadeva when Bhīṣma neglected his warning. Both of them fought very severely, and at last Paraśurāma was pleased with Bhīṣma and gave him the benediction of becoming the greatest fighter in the world.

Vasiṣṭha: The great celebrated sage among the brāhmaṇas, well known as the Brahmarṣi Vasiṣṭhadeva. He is a prominent figure in both the Rāmāyaṇa and Mahābhārata periods. He celebrated the coronation ceremony of the Personality of Godhead Śrī Rāma. He was present also on the Battlefield of Kurukṣetra. He could approach all the higher and lower planets, and his name is also connected with the history of Hiraṇyakaśipu. There was a great tension between him and Viśvāmitra, who wanted his kāmadhenu, wish-fulfilling cow. Vasiṣṭha Muni refused to spare his kāmadhenu, and for this Viśvāmitra killed his one hundred sons. As a perfect brāhmaṇa he tolerated all the taunts of Viśvāmitra. Once he tried to commit suicide on account of Viśvāmitra's torture, but all his attempts were unsuccessful. He jumped from a hill, but the stones on which he fell became a stack of cotton, and thus he was saved. He jumped into the ocean, but the waves washed him ashore. He jumped into the river, but the river also washed him ashore. Thus all his suicide attempts were unsuccessful. He is also one of the seven ṛṣis and husband of Arundhatī, the famous star.

Indrapramada: Another celebrated ṛṣi.

Trita: One of the three sons of Prajāpati Gautama. He was the third son, and his other two brothers were known as Ekat and Dvita. All the brothers were great sages and strict followers of the principles of religion. By dint of severe penances they were promoted to Brahmaloka (the planet where Brahmājī lives). Once Trita Muni fell into a well. He was an organizing worker of many sacrifices, and as one of the great sages he also came to show respect to Bhīṣmajī at his deathbed. He was one of the seven sages in the Varuṇaloka. He hailed from the Western countries of the world. As such, most probably he belonged to the European countries. At that time the whole world was under one Vedic culture.

Gṛtsamada: One of the sages of the heavenly kingdom. He was a close friend of Indra, the King of heaven, and was as great as Bṛhaspati. He used to visit the royal assembly of Mahārāja Yudhiṣṭhira, and he also visited the place where Bhīṣmadeva breathed his last. Sometimes he explained the glories of Lord Śiva before Mahārāja Yudhiṣṭhira. He was the son of Vitahavya, and he resembled in features the body of Indra. Sometimes the enemies of Indra mistook him to be Indra and arrested him. He was a great scholar of the Ṛg-veda, and thus he was highly respected by the brāhmaṇa community. He lived a life of celibacy and was powerful in every respect.

Asita: There was a king of the same name, but herein the Asita mentioned is the Asita Devala Ṛṣi, a great powerful sage of the time. He explained to his father 1,500,000 verses from the Mahābhārata. He was one of the members in the snake sacrifice of Mahārāja Janamejaya. He was also present during the coronation ceremony of Mahārāja Yudhiṣṭhira along with other great ṛṣis. He also gave Mahārāja Yudhiṣṭhira instructions while he was on the Añjana Hill. He was also one of the devotees of Lord Śiva.

Kakṣīvān: One of the sons of Gautama Muni and the father of the great sage Candakausika. He was one of the members of Parliament of Mahārāja Yudhiṣṭhira.

Atri: Atri Muni was a great brāhmaṇa sage and was one of the mental sons of Brahmājī. Brahmājī is so powerful that simply by thinking of a son he can have it. These sons are known as mānasa-putras. Out of seven mānasa-putras of Brahmājī and out of the seven great brāhmaṇa sages, Atri was one. In his family the great Pracetās were also born. Atri Muni had two kṣatriya sons who became kings. King Arthama is one of them. He is counted as one of the twenty-one prajāpatis. His wife's name was Anasūyā, and he helped Mahārāja Parīkṣit in his great sacrifices.

Kauśika: One of the permanent ṛṣi members in the royal assembly of Mahārāja Yudhiṣṭhira. He sometimes met Lord Kṛṣṇa. There are several other sages of the same name.

Sudarśana: This wheel which is accepted by the Personality of Godhead (Viṣṇu or Kṛṣṇa) as His personal weapon is the most powerful weapon, greater than the brahmāstras or similar other disastrous weapons. In some of the Vedic literatures it is said that Agnideva, the fire-god, presented this weapon to Lord Śrī Kṛṣṇa, but factually this weapon is eternally carried by the Lord. Agnideva presented this weapon to Kṛṣṇa in the same way that Rukmiṇī was given by Mahārāja Rukma to the Lord. The Lord accepts such presentations from His devotees, even though such presentations are eternally His property. There is an elaborate description of this weapon in the Ādi-parva of the Mahābhārata. Lord Śrī Kṛṣṇa used this weapon to kill Śiśupāla, a rival of the Lord. He also killed Śālva by this weapon, and sometimes He wanted His friend Arjuna to use it to kill his enemies (Mahābhārata, Virāṭa-parva 56.3).

TEXT 8

anye ca munayo brahman

brahmarātādayo 'malāḥ

śiṣyair upetā ājagmuḥ

kaśyapāṅgirasādayaḥ

SYNONYMS

anye-many others; ca-also; munayaḥ-sages; brahman-O brāhmaṇas; brahmarāta-Śukadeva Gosvāmī; ādayaḥ-and such others; amalāḥ-completely purified; śiṣyaiḥ-by the disciples; upetāḥ-accompanied; ājagmuḥ-arrived; kaśyapa-Kaśyapa; āṅgirasa-Āṅgirasa; ādayaḥ-others.

And many others like Śukadeva Gosvāmī and other purified souls, Kaśyapa and Āṅgirasa and others, all accompanied by their respective disciples, arrived there.

Śukadeva Gosvāmī (Brahmarāta): The famous son and disciple of Śrī Vyāsadeva, who taught him first the Mahābhārata and then Śrīmad-Bhāgavatam. Śukadeva Gosvāmī recited 1,400,000 verses of the Mahābhārata in the councils of the Gandharvas, Yakṣas and Rākṣasas, and he recited Śrīmad-Bhāgavatam for the first time in the presence of Mahārāja Parīkṣit. He thoroughly studied all the Vedic literatures from his great father. Thus he was a completely purified soul by dint of his extensive knowledge in the principles of religion. From Mahābhārata, Sabhā-parva (4.11) it is understood that he was also present in the royal assembly of Mahārāja Yudhiṣṭhira and at the fasting of Mahārāja Parīkṣit. As a bona fide disciple of Śrī Vyāsadeva, he inquired from his father very extensively about religious principles and spiritual values, and his great father also satisfied him by teaching him the yoga system by which one can attain the spiritual kingdom, the difference between fruitive work and empiric knowledge, the ways and means of attaining spiritual realization, the four āśramas (namely the student life, the householder's life, the retired life and the renounced life), the sublime position of the Supreme Personality of Godhead, the process of seeing Him eye to eye, the bona fide candidate for receiving knowledge, the consideration of the five elements, the unique position of intelligence, the consciousness of the material nature and the living entity, the symptoms of the self-realized soul, the working principles of the material body, the symptoms of the influential modes of nature, the tree of perpetual desire, and psychic activities. Sometimes he went to the sun planet with the permission of his father and Nāradajī. Descriptions of his travel in space are given in the Śānti-parva of the Mahābhārata (332). At last he attained the transcendental realm. He is known by different names like Araṇeya, Aruṇisuta, Vaiyāsaki and Vyāsātmaja.

Kaśyapa: One of the prajāpatis, the son of Marīci and one of the sons-in-law of Prajāpati Dakṣa. He is the father of the gigantic bird Garuḍa, who was given elephants and tortoises as eatables. He married thirteen daughters of Prajāpati Dakṣa, and their names are Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi. He begot many children, both demigods and demons, by those wives. From his first wife, Aditi, all the twelve Ādityas were born; one of them is Vāmana, the incarnation of Godhead. This great sage, Kaśyapa, was also present at the time of Arjuna's birth. He received a presentation of the whole world from Paraśurāma, and later on he asked Paraśurāma to go out of the world. His other name is Ariṣṭanemi. He lives on the northern side of the universe.

Āṅgirasa: He is the son of Maharṣi Aṅgirā and is known as Bṛhaspati, the priest of the demigods. It is said that Droṇācārya was his partial incarnation. Śukrācārya was the spiritual master of the demons, and Bṛhaspati challenged him. His son is Kaca, and he delivered the fire weapon first to Bharadvāja Muni. He begot six sons (like the fire-god) by his wife Candramāsī, one of the reputed stars. He could travel in space, and therefore he could present himself even in the planets of Brahmaloka and Indraloka. He advised the King of heaven, Indra, about conquering the demons. Once he cursed Indra, who thus had to become a hog on the earth and was unwilling to return to heaven. Such is the power of the attraction of the illusory energy. Even a hog does not wish to part with its earthly possessions in exchange for a heavenly kingdom. He was the religious preceptor of the natives of different planets.

TEXT 9

tān sametān mahā-bhāgān

upalabhya vasūttamaḥ

pūjayām āsa dharma-jño

deśa-kāla-vibhāgavit

SYNONYMS

tān-all of them; sametān-assembled together; mahā-bhāgān-all greatly powerful; upalabhya-having received; vasu-uttamaḥ-the best among the Vasus (Bhīṣmadeva); pūjayām āsa-welcomed; dharma-jñaḥ-one who knows religious principles; deśa-place; kāla-time; vibhāga-vit-one who knows the adjustment of place and time.

Bhīṣmadeva, who was the best amongst the eight Vasus, received and welcomed all the great and powerful ṛṣis who were assembled there, for he knew perfectly all the religious principles according to time and place.

Expert religionists know perfectly well how to adjust religious principles in terms of time and place. All the great ācāryas or religious preachers or reformers of the world executed their mission by adjustment of religious principles in terms of time and place. There are different climates and situations in different parts of the world, and if one has to discharge his duties to preach the message of the Lord, he must be expert in adjusting things in terms of the time and place. Bhīṣmadeva was one of the twelve great authorities in preaching this cult of devotional service, and therefore he could receive and welcome all the powerful sages assembled there at his deathbed from all parts of the universe. He was certainly unable at that time to welcome and receive them physically because he was neither at his home nor in a normal healthy condition. But he was quite fit by the activities of his sound mind, and therefore he could utter sweet words with hearty expressions, and all of them were well received. One can perform one's duty by physical work, by mind and by words. And he knew well how to utilize them in the proper place, and therefore there was no difficulty for him to receive them, although physically unfit.

TEXT 10

kṛṣṇaṁ ca tat-prabhāva-jña

āsīnaṁ jagad-īśvaram

hṛdi-sthaṁ pūjayām āsa

māyayopātta-vigraham

SYNONYMS

kṛṣṇam-unto Lord Śrī Kṛṣṇa; ca-also; tat-of Him; prabhāva-jñaḥ-the knower of the glories (Bhīṣma); āsīnam-sitting; jagat-īśvaram-the Lord of the universe; hṛdi-stham-situated in the heart; pūjayām āsa-worshiped; māyayā-by internal potency; upātta-manifested; vigraham-a form.

Lord Śrī Kṛṣṇa is situated in everyone's heart, yet He manifests His transcendental form by His internal potency. This very Lord was sitting before Bhīṣmadeva, and since Bhīṣmadeva knew of His glories, he worshiped Him duly.

The Lord's omnipotency is displayed by His simultaneous presence in every place. He is present always in His eternal abode Goloka Vṛndāvana, and still He is present in everyone's heart and even within every invisible atom. When He manifests His eternal transcendental form in the material world, He does so by His internal potency. The external potency, or the material energy, has nothing to do with His eternal form. All these truths were known to Śrī Bhīṣmadeva, who worshiped Him accordingly.

TEXT 11

pāṇḍu-putrān upāsīnān

praśraya-prema-saṅgatān

abhyācaṣṭānurāgāśrair

andhībhūtena cakṣuṣā

SYNONYMS

pāṇḍu-the late father of Mahārāja Yudhiṣṭhira and his brothers; putrān-the sons of; upāsīnān-sitting silently nearby; praśraya-being overtaken; prema-in feelings of love; saṅgatān-having gathered; abhyācaṣṭa-congratulated; anurāga-feelingly; aśraiḥ-by tears of ecstasy; andhībhūtena-overwhelmed; cakṣuṣā-with his eyes.

The sons of Mahārāja Pāṇḍu were sitting silently nearby, overtaken with affection for their dying grandfather. Seeing this, Bhīṣmadeva congratulated them with feeling. There were tears of ecstasy in his eyes, for he was overwhelmed by love and affection.

When Mahārāja Pāṇḍu died, his sons were all small children, and naturally they were brought up under the affection of elderly members of the royal family, specifically by Bhīṣmadeva. Later on, when the Pāṇḍavas were grown up, they were cheated by cunning Duryodhana and company, and Bhīṣmadeva, although he knew that the Pāṇḍavas were innocent and were unnecessarily put into trouble, could not take the side of the Pāṇḍavas for political reasons. At the last stage of his life, when Bhīṣmadeva saw his most exalted grandsons, headed by Mahārāja Yudhiṣṭhira, sitting very gently at his side, the great warrior-grandfather could not check his loving tears, which were automatically flowing from his eyes. He remembered the great tribulations suffered by his most pious grandsons. Certainly he was the most satisfied man because of Yudhiṣṭhira's being enthroned in place of Duryodhana, and thus he began to congratulate them.

TEXT 12

aho kaṣṭam aho 'nyāyyaṁ

yad yūyaṁ dharma-nandanāḥ

jīvituṁ nārhatha kliṣṭaṁ

vipra-dharmācyutāśrayāḥ

SYNONYMS

aho-oh; kaṣṭam-what terrible sufferings; aho-oh; anyāyyam-what terrible injustice; yat-because; yūyam-all of you good souls; dharma-nandanāḥ-sons of religion personified; jīvitum-to remain alive; na-never; arhatha-deserve; kliṣṭam-suffering; vipra-brāhmaṇas; dharma-piety; acyuta-God; āśrayāḥ-being protected by.

Bhīṣmadeva said: Oh, what terrible sufferings and what terrible injustices you good souls suffer for being the sons of religion personified. You did not deserve to remain alive under those tribulations, yet you were protected by the brāhmaṇas, God and religion.

Mahārāja Yudhiṣṭhira was disturbed due to the great massacre in the Battle of Kurukṣetra. Bhīṣmadeva could understand this, and therefore he spoke first of the terrible sufferings of Mahārāja Yudhiṣṭhira. He was put into difficulty by injustice only, and the Battle of Kurukṣetra was fought just to counteract this injustice. Therefore, he should not regret the great massacre. He wanted to point out particularly that they were always protected by the brāhmaṇas, the Lord and religious principles. As long as they were protected by these three important items, there was no cause of disappointment. Thus Bhīṣmadeva encouraged Mahārāja Yudhiṣṭhira to dissipate his despondency. As long as a person is fully in cooperation with the wishes of the Lord, guided by the bona fide brāhmaṇas and Vaiṣṇavas and strictly following religious principles, one has no cause for despondency, however trying the circumstances of life. Bhīṣmadeva, as one of the authorities in the line, wanted to impress this point upon the Pāṇḍavas.

TEXT 13

saṁsthite 'tirathe pāṇḍau

pṛthā bāla-prajā vadhūḥ

yuṣmat-kṛte bahūn kleśān

prāptā tokavatī muhuḥ

SYNONYMS

saṁsthite-after the demise; ati-rathe-of the great general; pāṇḍau-Pāṇḍu; pṛthā-Kuntī; bāla-prajā-having young children; vadhūḥ-my daughter-in-law; yuṣmat-kṛte-on your account; bahūn-multifarious; kleśān-afflictions; prāptā-underwent; toka-vatī-in spite of having grown-up boys; muhuḥ-constantly.

As far as my daughter-in-law Kuntī is concerned, upon the great General Pāṇḍu's death, she became a widow with many children, and therefore she suffered greatly. And when you were grown up she suffered a great deal also because of your actions.

The sufferings of Kuntīdevī are doubly lamented. She suffered greatly because of early widowhood and to get her minor children brought up in the royal family. And when her children were grown up, she continued to suffer because of her sons' actions. So her sufferings continued. This means that she was destined to suffer by providence, and this one has to tolerate without being disturbed.

TEXT 14

sarvaṁ kāla-kṛtaṁ manye

bhavatāṁ ca yad-apriyam

sapālo yad-vaśe loko

vāyor iva ghanāvaliḥ

SYNONYMS

sarvam-all this; kāla-kṛtam-done by inevitable time; manye-I think; bhavatām ca-for you also; yat-whatever; apriyam-detestable; sa-pālaḥ-with the rulers; yat-vaśe-under the control of that time; lokaḥ-everyone in every planet; vāyoḥ-the wind carries; iva-as; ghana-āvaliḥ-a line of clouds.

In my opinion, this is all due to inevitable time, under whose control everyone in every planet is carried, just as the clouds are carried by the wind.

There is control by time all over the space within the universe, as there is control by time all over the planets. All the big gigantic planets, including the sun, are being controlled by the force of air, as the clouds are carried by the force of air. Similarly, the inevitable kāla, or time, controls even the action of the air and other elements. Everything, therefore, is controlled by the supreme kāla, a forceful representative of the Lord within the material world. Thus Yudhiṣṭhira should not be sorry for the inconceivable action of time. Everyone has to bear the actions and reactions of time as long as one is within the conditions of the material world. Yudhiṣṭhira should not think that he had committed sins in his previous birth and is suffering the consequence. Even the most pious has to suffer the condition of material nature. But a pious man is faithful to the Lord, for he is guided by the bona fide brāhmaṇa and Vaiṣṇava following the religious principles. These three guiding principles should be the aim of life. One should not be disturbed by the tricks of eternal time. Even the great controller of the universe, Brahmājī, is also under the control of that time; therefore, one should not grudge being thus controlled by time despite being a true follower of religious principles.

TEXT 15

yatra dharma-suto rājā

gadā-pāṇir vṛkodaraḥ

kṛṣṇo 'strī gāṇḍivaṁ cāpaṁ

suhṛt kṛṣṇas tato vipat

SYNONYMS

yatra-where there is; dharma-sutaḥ-the son of Dharmarāja; rājā-the King; gadā-pāṇiḥ-with his mighty club in hand; vṛkodaraḥ-Bhīma; kṛṣṇaḥ-Arjuna; astrī-carrier of the weapon; gāṇḍivam-Gāṇḍīva; cāpam-bow; suhṛt-well-wisher; kṛṣṇaḥ-Lord Kṛṣṇa, the Personality of Godhead; tataḥ-thereof; vipat-reverse.

O how wonderful is the influence of inevitable time. It is irreversible-otherwise, how can there be reverses in the presence of King Yudhiṣṭhira, the son of the demigod controlling religion; Bhīma, the great fighter with a club; the great bowman Arjuna with his mighty weapon Gāṇḍīva; and above all, the Lord, the direct well-wisher of the Pāṇḍavas?

As far as the material or spiritual resources were required, there was no scarcity in the case of the Pāṇḍavas. Materially they were well equipped because two great warriors, namely Bhīma and Arjuna, were there. Spiritually the King himself was the symbol of religion, and above all of them the Personality of Godhead, Lord Śrī Kṛṣṇa, was personally concerned with their affairs as the well-wisher. And yet there were so many reverses on the side of the Pāṇḍavas. Despite the power of pious acts, the power of personalities, the power of expert management and the power of weapons under the direct supervision of Lord Kṛṣṇa, the Pāṇḍavas suffered so many practical reverses, which can only be explained as due to the influence of kāla, inevitable time. Kāla is identical with the Lord Himself, and therefore the influence of kāla indicates the inexplicable wish of the Lord Himself. There is nothing to be lamented when a matter is beyond the control of any human being.

TEXT 16

na hy asya karhicid rājan

pumān veda vidhitsitam

yad vijijñāsayā yuktā

muhyanti kavayo 'pi hi

SYNONYMS

na-never; hi-certainly; asya-His; karhicit-whatsoever; rājan-O King; pumān-anyone; veda-knows; vidhitsitam-plan; yat-which; vijijñāsayā-with exhaustive inquiries; yuktāḥ-being engaged; muhyanti-bewildered; kavayaḥ-great philosophers; api-even; hi-certainly.

O King, no one can know the plan of the Lord [Śrī Kṛṣṇa]. Even though great philosophers inquire exhaustively, they are bewildered.

The bewilderment of Mahārāja Yudhiṣṭhira over his past sinful acts and the resultant sufferings, etc., is completely negated by the great authority Bhīṣma (one of the twelve authorized persons). Bhīṣma wanted to impress upon Mahārāja Yudhiṣṭhira that since time immemorial no one, including such demigods as Śiva and Brahmā, could ascertain the real plan of the Lord. So what can we understand about it? It is useless also to inquire about it. Even the exhaustive philosophical inquiries of sages cannot ascertain the plan of the Lord. The best policy is simply to abide by the orders of the Lord without argument. The sufferings of the Pāṇḍavas were never due to their past deeds. The Lord had to execute the plan of establishing the kingdom of virtue, and therefore His own devotees suffered temporarily in order to establish the conquest of virtue. Bhīṣmadeva was certainly satisfied by seeing the triumph of virtue, and he was glad to see King Yudhiṣṭhira on the throne, although he himself fought against him. Even a great fighter like Bhīṣma could not win the Battle of Kurukṣetra because the Lord wanted to show that vice cannot conquer virtue, regardless of who tries to execute it. Bhīṣmadeva was a great devotee of the Lord, but he chose to fight against the Pāṇḍavas by the will of the Lord because the Lord wanted to show that a fighter like Bhīṣma cannot win on the wrong side.

TEXT 17

tasmād idaṁ daiva-tantraṁ

vyavasya bharatarṣabha

tasyānuvihito 'nāthā

nātha pāhi prajāḥ prabho

SYNONYMS

tasmāt-therefore; idam-this; daiva-tantram-enchantment of providence only; vyavasya-ascertaining; bharata-ṛṣabha-O best among the descendants of Bharata; tasya-by Him; anuvihitaḥ-as desired; anāthāḥ-helpless; nātha-O master; pāhi-just take care of; prajāḥ-of the subjects; prabho-O Lord.

O best among the descendants of Bharata [Yudhiṣṭhira], I maintain, therefore, that all this is within the plan of the Lord. Accepting the inconceivable plan of the Lord, you must follow it. You are now the appointed administrative head, and, my lord, you should now take care of those subjects who are now rendered helpless.

The popular saying is that a housewife teaches the daughter-in-law by teaching the daughter. Similarly, the Lord teaches the world by teaching the devotee. The devotee does not have to learn anything new from the Lord because the Lord teaches the sincere devotee always from within. Whenever, therefore, a show is made to teach the devotee, as in the case of the teachings of Bhagavad-gītā, it is for teaching the less intelligent men. A devotee's duty, therefore, is to ungrudgingly accept tribulations from the Lord as a benediction. The Pāṇḍavas were advised by Bhīṣmadeva to accept the responsibility of administration without hesitation. The poor subjects were without protection due to the Battle of Kurukṣetra, and they were awaiting the assumption of power by Mahārāja Yudhiṣṭhira. A pure devotee of the Lord accepts tribulations as favors from the Lord. Since the Lord is absolute, there is no mundane difference between the two.

TEXT 18

eṣa vai bhagavān sākṣād

ādyo nārāyaṇaḥ pumān

mohayan māyayā lokaṁ

gūḍhaś carati vṛṣṇiṣu

SYNONYMS

eṣaḥ-this; vai-positively; bhagavān-the Personality of Godhead; sākṣāt-original; ādyaḥ-the first; nārāyaṇaḥ-the Supreme Lord (who lies down on the water); pumān-the supreme enjoyer; mohayan-bewildering; māyayā-by His self-created energy; lokam-the planets; gūḍhaḥ-who is inconceivable; carati-moves; vṛṣṇiṣu-among the Vṛṣṇi family.

This Śrī Kṛṣṇa is no other than the inconceivable, original Personality of Godhead. He is the first Nārāyaṇa, the supreme enjoyer. But He is moving amongst the descendants of King Vṛṣṇi just like one of us and He is bewildering us with His self-created energy.

The Vedic system of acquiring knowledge is the deductive process. The Vedic knowledge is received perfectly by disciplic succession from authorities. Such knowledge is never dogmatic, as ill conceived by less intelligent persons. The mother is the authority to verify the identity of the father. She is the authority for such confidential knowledge. Therefore, authority is not dogmatic. In the Bhagavad-gītā this truth is confirmed in the Fourth Chapter (Bg. 4.2), and the perfect system of learning is to receive it from authority. The very same system is accepted universally as truth, but only the false arguer speaks against it. For example, modern spacecraft fly in the sky, and when scientists say that they travel to the other side of the moon, men believe these stories blindly because they have accepted the modern scientists as authorities. The authorities speak, and the people in general believe them. But in the case of Vedic truths, they have been taught not to believe. Even if they accept them they give a different interpretation. Each and every man wants a direct perception of Vedic knowledge, but foolishly they deny it. This means that the misguided man can believe one authority, the scientist, but will reject the authority of the Vedas. The result is that people have degenerated.

Here is an authority speaking about Śrī Kṛṣṇa as the original Personality of Godhead and the first Nārāyaṇa. Even such an impersonalist as Ācārya Śaṅkara has said in the beginning of his commentation on the Bhagavad-gītā that Nārāyaṇa, the Personality of Godhead, is beyond the material creation. The universe is one of the material creations, but Nārāyaṇa is transcendental to such material paraphernalia.

Bhīṣmadeva is one of the twelve mahājanas who know the principles of transcendental knowledge. His confirmation of Lord Śrī Kṛṣṇa's being the original Personality of Godhead is also corroborated by the impersonalist Śaṅkara. All other ācāryas have also confirmed this statement, and thus there is no chance of not accepting Lord Śrī Kṛṣṇa as the original Personality of Godhead. Bhīṣmadeva says that He is the first Nārāyaṇa. This is also confirmed by Brahmājī in the Bhāgavatam (10.14.14). Kṛṣṇa is the first Nārāyaṇa. In the spiritual world (Vaikuṇṭha) there are unlimited numbers of Nārāyaṇas, who are all the same Personality of Godhead and are considered to be the plenary expansions of the original Personality of Godhead, Śrī Kṛṣṇa. The first form of the Lord Śrī Kṛṣṇa first expands Himself as the form of Baladeva, and Baladeva expands in so many other forms, such as Saṅkarṣaṇa, Pradyumna, Aniruddha, Vāsudeva, Nārāyaṇa, Puruṣa, Rāma and Nṛsiṁha. All these expansions are one and the same viṣṇu-tattva, and Śrī Kṛṣṇa is the original source of all the plenary expansions. He is therefore the direct Personality of Godhead. He is the creator of the material world, and He is the predominating Deity known as Nārāyaṇa in all the Vaikuṇṭha planets. Therefore, His movements amongst human beings is another sort of bewilderment. The Lord therefore says in the Bhagavad-gītā that foolish persons consider Him to be one of the human beings without knowing the intricacies of His movements.

The bewilderment regarding Śrī Kṛṣṇa is due to the action of His twofold internal and external energies upon the third one, called marginal energy. The living entities are expansions of His marginal energy, and thus they are sometimes bewildered by the internal energy and sometimes by the external energy. By internal energetic bewilderment, Śrī Kṛṣṇa expands Himself into unlimited numbers of Nārāyaṇas and exchanges or accepts transcendental loving service from the living entities in the transcendental world. And by His external energetic expansions, He incarnates Himself in the material world amongst the men, animals or demigods to reestablish His forgotten relation with the living entities in different species of life. Great authorities like Bhīṣma, however, escape His bewilderment by the mercy of the Lord.

TEXT 19

asyānubhāvaṁ bhagavān

veda guhyatamaṁ śivaḥ

devarṣir nāradaḥ sākṣād

bhagavān kapilo nṛpa

SYNONYMS

asya-of Him; anubhāvam-glories; bhagavān-the most powerful; veda-knows; guhya-tamam-very confidentially; śivaḥ-Lord Śiva; deva-ṛṣiḥ-the great sage among the demigods; nāradaḥ-Nārada; sākṣāt-directly; bhagavān-the Personality of Godhead; kapilaḥ-Kapila; nṛpa-O King.

O King, Lord Śiva, Nārada the sage amongst the demigods, and Kapila, the incarnation of Godhead, all know very confidentially about His glories through direct contact.

Pure devotees of the Lord are all bhāvas, or persons who know the glories of the Lord in different transcendental loving services. As the Lord has innumerable expansions of His plenary form, there are innumerable pure devotees of the Lord, who are engaged in the exchange of service of different humors. Ordinarily there are twelve great devotees of the Lord, namely Brahmā, Nārada, Śiva, Kumāra, Kapila, Manu, Prahlāda, Bhīṣma, Janaka, Śukadeva Gosvāmī, Bali Mahārāja and Yamarāja. Bhīṣmadeva, although one of them, has mentioned only three important names of the twelve who know the glories of the Lord. Śrīla Viśvanātha Cakravartī Ṭhākura, one of the great ācāryas in the modern age, explains that anubhāva, or the glory of the Lord, is first appreciated by the devotee in ecstasy manifesting the symptoms of perspiring, trembling, weeping, bodily eruptions, etc., which are further enhanced by steady understanding of the glories of the Lord. Such different understandings of bhāvas are exchanged between Yaśodā and the Lord (binding the Lord by ropes) and in the chariot driving by the Lord in the exchange of love with Arjuna. These glories of the Lord are exhibited in His being subordinated before His devotees, and that is another feature of the glories of the Lord. Śukadeva Gosvāmī and the Kumāras, although situated in the transcendental position, became converted by another feature of bhāva and turned into pure devotees of the Lord. Tribulations imposed upon the devotees by the Lord constitute another exchange of transcendental bhāva between the Lord and the devotees. The Lord says "I put My devotee into difficulty, and thus the devotee becomes more purified in exchanging transcendental bhāva with Me." Placing the devotee into material troubles necessitates delivering him from the illusory material relations. The material relations are based on reciprocation of material enjoyment, which depends mainly on material resources. Therefore, when material resources are withdrawn by the Lord, the devotee is cent percent attracted toward the transcendental loving service of the Lord. Thus the Lord snatches the fallen soul from the mire of material existence. Tribulations offered by the Lord to His devotee are different from the tribulations resulting from vicious action. All these glories of the Lord are especially known to the great mahājanas like Brahmā, Śiva, Nārada, Kapila, Kumāra and Bhīṣma, as mentioned above, and one is able to grasp it by their grace.

TEXT 20

yaṁ manyase mātuleyaṁ

priyaṁ mitraṁ suhṛttamam

akaroḥ sacivaṁ dūtaṁ

sauhṛdād atha sārathim

SYNONYMS

yam-the person; manyase-you think; mātuleyam-maternal cousin; priyam-very dear; mitram-friend; suhṛt-tamam-ardent well-wisher; akaroḥ-executed; sacivam-counsel; dūtam-messenger; sauhṛdāt-by good will; atha-thereupon; sārathim-charioteer.

O King, that personality whom, out of ignorance only, you thought to be your maternal cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, etc., is that very Personality of Godhead, Śrī Kṛṣṇa.

Lord Śrī Kṛṣṇa, although acting as the cousin, brother, friend, well-wisher, counselor, messenger, benefactor, etc., of the Pāṇḍavas, was still the Supreme Personality of Godhead. Out of His causeless mercy and favor upon His unalloyed devotees, He performs all kinds of service, but that does not mean that He has changed His position as the Absolute Person. To think of Him as an ordinary man is the grossest type of ignorance.

TEXT 21

sarvātmanaḥ sama-dṛśo

hy advayasyānahaṅkṛteḥ

tat-kṛtaṁ mativaiṣamyaṁ

niravadyasya na kvacit

SYNONYMS

sarva-ātmanaḥ-of one who is present in everyone's heart; sama-dṛśaḥ-of one who is equally kind to one and all; hi-certainly; advayasya-of the Absolute; anahaṅkṛteḥ-free from all material identity of false ego; tat-kṛtam-everything done by Him; mati-consciousness; vaiṣamyam-differentiation; niravadyasya-freed from all attachment; na-never; kvacit-at any stage.

Being the Absolute Personality of Godhead, He is present in everyone's heart. He is equally kind to everyone, and He is free from the false ego of differentiation. Therefore whatever He does is free from material inebriety. He is equibalanced.

Because He is absolute, there is nothing different from Him. He is kaivalya; there is nothing except Himself. Everything and everyone is the manifestation of His energy, and thus He is present everywhere by His energy, being nondifferent from it. The sun is identified with every inch of the sun rays and every molecular particle of the rays. Similarly, the Lord is distributed by His different energies. He is Paramātmā, or the Supersoul, present in everyone as the supreme guidance, and therefore He is already the chariot driver and counsel of all living beings. When He, therefore, exhibits Himself as chariot driver of Arjuna, there is no change in His exalted position. It is the power of devotional service only that demonstrates Him as the chariot driver or the messenger. Since He has nothing to do with the material conception of life because He is absolute spiritual identity, there is for Him no superior or inferior action. Being the Absolute Personality of Godhead, He has no false ego, and so He does not identify Himself with anything different from Him. The material conception of ego is equibalanced in Him. He does not feel, therefore, inferior by becoming the chariot driver of His pure devotee. It is the glory of the pure devotee that only he can bring about service from the affectionate Lord.

TEXT 22

tathāpy ekānta-bhakteṣu

paśya bhūpānukampitam

yan me 'sūṁs tyajataḥ sākṣāt

kṛṣṇo darśanam āgataḥ

SYNONYMS

tathāpi-still; ekānta-unflinching; bhakteṣu-unto the devotees; paśya-see here; bhū-pa-O King; anukampitam-how sympathetic; yat-for which; me-my; asūn-life; tyajataḥ-ending; sākṣāt-directly; kṛṣṇaḥ-the Personality of Godhead; darśanam-in my view; āgataḥ-has kindly come.

Yet, despite His being equally kind to everyone, He has graciously come before me while I am ending my life, for I am His unflinching servitor.

The Supreme Lord, the Absolute Personality of Godhead, Śrī Kṛṣṇa, although equal to everyone, is still more inclined to His unflinching devotee who is completely surrendered and knows no one else as his protector and master. Having unflinching faith in the Supreme Lord as one's protector, friend and master is the natural condition of eternal life. A living entity is so made by the will of the Almighty that he is most happy when placing himself in a condition of absolute dependence.

The opposite tendency is the cause of falldown. The living entity has this tendency of falling down by dint of misidentifying himself as fully independent to lord it over the material world. The root cause of all troubles is there in false egotism. One must draw towards the Lord in all circumstances.

The appearance of Lord Kṛṣṇa at the deathbed of Bhīṣmajī is due to his being an unflinching devotee of the Lord. Arjuna had some bodily relation with Kṛṣṇa because the Lord happened to be his maternal cousin. But Bhīṣma had no such bodily relation. Therefore the cause of attraction was due to the intimate relation of the soul. Yet because the relation of the body is very pleasing and natural, the Lord is more pleased when He is addressed as the son of Mahārāja Nanda, the son of Yaśodā, the lover of Rādhārāṇī. This affinity by bodily relation with the Lord is another feature of reciprocating loving service with the Lord. Bhīṣmadeva is conscious of this sweetness of transcendental humor, and therefore he likes to address the Lord as Vijaya-Sakhe, Pārtha-Sakhe, etc., exactly like Nanda-nandana or Yaśodā-nandana. The best way to establish our relation in transcendental sweetness is to approach Him through His recognized devotees. One should not try to establish the relation directly; there must be a via medium which is transparent and competent to lead us to the right path.

TEXT 23

bhaktyāveśya mano yasmin

vācā yan-nāma kīrtayan

tyajan kalevaraṁ yogī

mucyate kāma-karmabhiḥ

SYNONYMS

bhaktyā-with devout attention; āveśya-meditating; manaḥ-mind; yasmin-in whose; vācā-by words; yat-Kṛṣṇa; nāma-holy name; kīrtayan-by chanting; tyajan-quitting; kalevaram-this material body; yogī-the devotee; mucyate-gets release; kāma-karmabhiḥ-from fruitive activities.

The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body.

Yoga means concentration of the mind detached from all other subject matter. And actually such concentration is samādhi, or cent percent engagement in the service of the Lord. And one who concentrates his attention in that manner is called a yogī. Such a yogī devotee of the Lord engages himself twenty-four hours daily in the service of the Lord so that his whole attention is engrossed with the thoughts of the Lord in ninefold devotional service, namely hearing, chanting, remembering, worshiping, praying, becoming a voluntary servant, carrying out orders, establishing a friendly relationship, or offering all that one may possess, in the service of the Lord. By such practice of yoga, or linking up in the service of the Lord, one is recognized by the Lord Himself, as it is explained in the Bhagavad-gītā concerning the highest perfectional stage of samādhi. The Lord calls such a rare devotee the best amongst all the yogīs Such a perfect yogī is enabled by the divine grace of the Lord to concentrate his mind upon the Lord with a perfect sense of consciousness, and thus by chanting His holy name before quitting the body the yogī is at once transferred by the internal energy of the Lord to one of the eternal planets where there is no question of material life and its concomitant factors. In material existence a living being has to endure the material conditions of threefold miseries, life after life, according to his fruitive work. Such material life is produced by material desires only. Devotional service to the Lord does not kill the natural desires of the living being, but they are applied in the right cause of devotional service. This qualifies the desire to be transferred to the spiritual sky. General Bhīṣmadeva is referring to a particular type of yoga called bhakti-yoga, and he was fortunate enough to have the Lord directly in his presence before he quitted his material body. He therefore desired that the Lord stay before his view in the following verses.

TEXT 24

sa deva-devo bhagavān pratīkṣatāṁ

kalevaraṁ yāvad idaṁ hinomy aham

prasanna-hāsāruṇa-locanollasan-

mukhāmbujo dhyāna-pathaś catur-bhujaḥ

SYNONYMS

saḥ-He; deva-devaḥ-the Supreme Lord of the lords; bhagavān-the Personality of Godhead; pratīkṣatām-may kindly wait; kalevaram-body; yāvat-as long as; idam-this (material body); hinomi-may quit; aham-I; prasanna-cheerful; hāsa-smiling; aruṇa-locana-eyes red like the morning sun; ullasat-beautifully decorated; mukha-ambujaḥ-the lotus flower of His face; dhyāna-pathaḥ-in the path of my meditation; catur-bhujaḥ-the four-handed form of Nārāyaṇa (the worshipable Deity of Bhīṣmadeva).

May my Lord, who is four-handed and whose beautifully decorated lotus face, with eyes as red as the rising sun, is smiling, kindly await me at that moment when I quit this material body.

Bhīṣmadeva knew well that Lord Kṛṣṇa is the original Nārāyaṇa. His worshipable Deity was four-handed Nārāyaṇa, but he knew that four-handed Nārāyaṇa is a plenary expansion of Lord Kṛṣṇa. Indirectly he desired Lord Śrī Kṛṣṇa to manifest Himself in His four-handed feature of Nārāyaṇa. A Vaiṣṇava is always humble in his behavior. Although it was cent percent certain that Bhīṣmadeva was approaching Vaikuṇṭha-dhāma just after leaving his material body, still as a humble Vaiṣṇava he desired to see the beautiful face of the Lord, for after quitting the present body he might not be in a position to see the Lord any more. A Vaiṣṇava is not puffed up, although the Lord guarantees His pure devotee entrance into His abode. Here Bhīṣmadeva says, "as long as I do not quit this body." This means that the great General would quit the body by his own will; he was not being forced by the laws of nature. He was so powerful that he could stay in his body as long as he desired. He got this benediction from his father. He desired that the Lord stay before him in His four-handed Nārāyaṇa feature so that he might concentrate upon Him and thus be in trance in that meditation. Then his mind might be sanctified with thinking of the Lord. Thus he did not mind wherever he might go. A pure devotee is never very anxious to go back to the kingdom of God. He entirely depends on the good will of the Lord. He is equally satisfied even if the Lord desires him to go to hell. The only desire that a pure devotee entertains is that he may always be in rapt attention with thinking of the lotus feet of the Lord, regardless. Bhīṣmadeva wanted this much only: that his mind be absorbed in thinking of the Lord and that he pass away thus. That is the highest ambition of a pure devotee.

TEXT 25

sūta uvāca

yudhiṣṭhiras tad ākarṇya

śayānaṁ śara-pañjare

apṛcchad vividhān dharmān

ṛṣīṇāṁ cānuśṛṇvatām

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; yudhiṣṭhiraḥ-King Yudhiṣṭhira; tat-that; ākarṇya-hearing; śayānam-lying down; śara-pañjare-on the bed of arrows; apṛcchat-asked; vividhān-multifarious; dharmān-duties; ṛṣīṇām-of the ṛṣis; ca-and; anuśṛṇvatām-hearing after.

Sūta Gosvāmī said: Mahārāja Yudhiṣṭhira, after hearing Bhīṣmadeva speak in that appealing tone, asked him, in the presence of all the great ṛṣis, about the essential principles of various religious duties.

Bhīṣmadeva, speaking in that appealing tone, convinced Mahārāja Yudhiṣṭhira that he was very soon passing away. And Mahārāja Yudhiṣṭhira was inspired by Lord Śrī Kṛṣṇa to ask him of the principles of religion. Lord Śrī Kṛṣṇa inspired Mahārāja Yudhiṣṭhira to ask Bhīṣmadeva in the presence of many great sages, indicating thereby that the Lord's devotee like Bhīṣmadeva, although apparently living as a worldly man, is far superior to many great sages, even Vyāsadeva. Another point is that Bhīṣmadeva at that time was not only lying on a deathbed of arrows, but was greatly aggrieved because of that state. One should not have asked him any question at that time, but Lord Śrī Kṛṣṇa wanted to prove that His pure devotees are always sound in body and mind by dint of spiritual enlightenment, and thus in any circumstances a devotee of the Lord is in perfect order to speak of the right way of life. Yudhiṣṭhira also preferred to solve his problematic questions by asking Bhīṣmadeva rather than ask anyone else present there who was seemingly more learned than Bhīṣmadeva. This is all due to the arrangement of the great wheel-carrier Lord Śrī Kṛṣṇa, who establishes the glories of His devotee. The father likes to see the son become more famous than himself. The Lord declares very emphatically that worship of His devotee is more valuable than the worship of the Lord Himself.

TEXT 26

puruṣa-sva-bhāva-vihitān

yathā-varṇaṁ yathāśramam

vairāgya-rāgopādhibhyām

āmnātobhaya-lakṣaṇān

SYNONYMS

puruṣa-the human being; sva-bhāva-by his own acquired qualities; vihitān-prescribed; yathā-according to; varṇam-classification of castes; yathā-according to; āśramam-orders of life; vairāgya-detachment; rāga-attachment; upādhibhyām-out of such designations; āmnāta-systematically; ubhaya-both; lakṣaṇān-symptoms.

At Mahārāja Yudhiṣṭhira's inquiry, Bhīṣmadeva first defined all the classifications of castes and orders of life in terms of the individual's qualifications. Then he systematically, in twofold divisions, described counteraction by detachment and interaction by attachment.

The conception of four castes and four orders of life, as planned by the Lord Himself (Bg. 4.13), is to accelerate transcendental qualities of the individual person so that he may gradually realize his spiritual identity and thus act accordingly to get free from material bondage, or conditional life. In almost all the Purāṇas the subject matter is described in the same spirit, and so also in the Mahābhārata it is more elaborately described by Bhīṣmadeva in the Śānti-parva, beginning from the sixtieth chapter.

The varṇāśrama-dharma is prescribed for the civilized human being just to train him to successfully terminate human life. Self-realization is distinguished from the life of the lower animals engaged in eating, sleeping, fearing and mating. Bhīṣmadeva advised for all human beings nine qualifications: (1) not to become angry, (2) not to lie, (3) to equally distribute wealth, (4) to forgive, (5) to beget children only by one's legitimate wife, (6) to be pure in mind and hygienic in body, (7) not to be inimical toward anyone, (8) to be simple, and (9) to support servants or subordinates. One cannot be called a civilized person without acquiring the above-mentioned preliminary qualities. Besides these, the brāhmaṇas (the intelligent men), the administrative men, the mercantile community and the laborer class must acquire special qualities in terms of occupational duties mentioned in all the Vedic scriptures. For the intelligent men, controlling the senses is the most essential qualification. It is the basis of morality. Sex indulgence even with a legitimate wife must also be controlled, and thereby family control will automatically follow. An intelligent man abuses his great qualifications if he does not follow the Vedic way of life. This means he must seriously make a study of the Vedic literatures, especially of the Śrīmad-Bhāgavatam and the Bhagavad-gītā. For learning Vedic knowledge, one must approach a person who is cent percent engaged in devotional service. He must not do things which are forbidden in the śāstras. A person cannot be a teacher if he drinks or smokes. In the modern system of education the teacher's academic qualification is taken into consideration without evaluation of his moral life. Therefore, the result of education is misuse of high intelligence in so many ways.

The kṣatriya, the member of the administrative class, is especially advised to give charity and not to accept charity in any circumstances. Modern administrators raise subscriptions for some political functions, but never give charity to the citizens in any state function. It is just the reverse in the injunctions of the śāstras. The administrative class must be well versed in the śāstras, but must not take to the profession of teachers. The administrators should never pretend to become nonviolent and thereby go to hell. When Arjuna wanted to become a nonviolent coward on the Battlefield of Kurukṣetra, he was severely chastised by Lord Kṛṣṇa. The Lord degraded Arjuna at that time to the status of an uncivilized man for his avowed acceptance of the cult of nonviolence. The administrative class must be personally trained in military education. Cowards should not be elevated to the presidential throne by dint of numerical votes only. The monarchs were all chivalrous personalities, and therefore monarchy should be maintained provided the monarch is regularly trained in the occupational duties of a king. In fighting, the king or the president should never return home without being hurt by the enemy. The so-called king of today never visits the warfield. He is very much expert in artificially encouraging the fighting strength in the hope of false national prestige. As soon as the administrative class is turned into a gang of mercantile and laborer men, the whole machinery of government becomes polluted.

The vaiśyas, the members of the mercantile communities, are especially advised to protect the cows. Cow protection means increasing the milk productions, namely curd and butter. Agriculture and distribution of the foodstuff are the primary duties of the mercantile community backed by education in Vedic knowledge and trained to give in charity. As the kṣatriyas were given charge of the protection of the citizens, vaiśyas were given the charge of the protection of animals. Animals are never meant to be killed. Killing of animals is a symptom of barbarian society. For a human being, agricultural produce, fruits and milk are sufficient and compatible foodstuffs. The human society should give more attention to animal protection. The productive energy of the laborer is misused when he is occupied by industrial enterprises. Industry of various types cannot produce the essential needs of man, namely rice, wheat, grains, milk, fruits and vegetables. The production of machines and machine tools increases the artificial living fashion of a class of vested interests and keeps thousands of men in starvation and unrest. This should not be the standard of civilization.

The śūdra class is less intelligent and should have no independence. They are meant for rendering sincere service to the three higher sections of the society. The śūdra class can attain all comforts of life simply by rendering service to the higher classes. It is especially enjoined that a śūdra should never bank money. As soon as the śūdras accumulate wealth, it will be misused for sinful activities in wine, women and gambling. Wine, women and gambling indicate that the population is degraded to less than śūdra quality. The higher castes should always look after the maintenance of the śūdras, and they should provide them with old and used garments. A śūdra should not leave his master when the master is old and invalid, and the master should keep the servants satisfied in all respects. The śūdras must first of all be satisfied by sumptuous food and clothing before any sacrifice is performed. In this age so many functions are held by spending millions, but the poor laborer is not sumptuously fed or given charity, clothing, etc. The laborers are thus dissatisfied, and so they make agitation.

The varṇas are, so to speak, classifications of different occupations, and āśrama-dharma is gradual progress on the path of self-realization. Both are interrelated, and one is dependent on the other. The main purpose of āśrama-dharma is to awaken knowledge and detachment. The brahmacārī āśrama is the training ground for the prospective candidates. In this āśrama it is instructed that this material world is not actually the home of the living being. The conditioned souls under material bondage are prisoners of matter, and therefore self-realization is the ultimate aim of life. The whole system of āśrama-dharma is a means to detachment. One who fails to assimilate this spirit of detachment is allowed to enter into family life with the same spirit of detachment. Therefore, one who attains detachment may at once adopt the fourth order, namely, renounced, and thus live on charity only, not to accumulate wealth, but just to keep body and soul together for ultimate realization. Household life is for one who is attached, and the vānaprastha and sannyāsa orders of life are for those who are detached from material life. The brahmacārī-āśrama is especially meant for training both the attached and detached.

TEXT 27

dāna-dharmān rāja-dharmān

mokṣa-dharmān vibhāgaśaḥ

strī-dharmān bhagavad-dharmān

samāsa-vyāsa-yogataḥ

SYNONYMS

dāna-dharmān-the acts of charity; rāja-dharmān-pragmatic activities of the kings; mokṣa-dharmān-the acts for salvation; vibhāgaśaḥ-by divisions; strī-dharmān-duties of women; bhagavat-dharmān-the acts of the devotees; samāsa-generally; vyāsa-explicitly; yogataḥ-by means of.

He then explained, by divisions, acts of charity, the pragmatic activities of a king and activities for salvation. Then he described the duties of women and devotees, both briefly and extensively.

To give charity is one of the householder's main functions, and he should be prepared to give in charity at least fifty percent of his hard-earned money. A brahmacārī, or student, should perform sacrifices, a householder should give charity, and a person in the retired life or in the renounced order should practice penances and austerities. Those are the general functions of all the āśramas, or orders of life on the path of self-realization. In the brahmacārī life the training is sufficiently imparted so that one may understand that the world as property belongs to the Supreme Lord, the Personality of Godhead. No one, therefore, can claim to be the proprietor of anything in the world. Therefore, in the life of a householder, which is a sort of license for sex enjoyment, one must give in charity for the service of the Lord. Everyone's energy is generated or borrowed from the reservoir of energy of the Lord; therefore, the resultant actions of such energy must be given to the Lord in the shape of transcendental loving service for Him. As the rivers draw water from the sea through the clouds and again go down to the sea, similarly our energy is borrowed from the supreme source, the Lord's energy, and it must return to the Lord. That is the perfection of our energy. The Lord, therefore, in the Bhagavad-gītā (9.27) says that whatever we do, whatever we undergo as penance, whatever we sacrifice, whatever we eat or whatever we give in charity must be offered to Him (the Lord). That is the way of utilizing our borrowed energy. When our energy is utilized in that way, our energy is purified from the contamination of material inebrieties, and thus we become fit for our original natural life of service to the Lord.

Rāja-dharma is a great science, unlike modern diplomacy for political supremacy. The kings were trained systematically to become munificent and not merely be tax collectors. They were trained to perform different sacrifices only for the prosperity of the subjects. To lead the prajās to the attainment of salvation was a great duty of the king. The father, the spiritual master and the king are not to become irresponsible in the matter of leading their subjects to the path of ultimate liberation from birth, death, diseases and old age. When these primary duties are properly discharged, there is no need of government of the people, by the people. In modern days the people in general occupy the administration by the strength of manipulated votes, but they are never trained in the primary duties of the king, and that is also not possible for everyone. Under the circumstances the untrained administrators play havoc to make the subjects happy in all respects. On the other hand, these untrained administrators gradually become rogues and thieves and increase the taxation to finance a top-heavy administration that is useless for all purposes. Actually the qualified brāhmaṇas are meant to give direction to the kings for proper administration in terms of the scriptures like the Manu-saṁhitā and Dharma-śāstras of Parāśara. A typical king is the ideal of the people in general, and if the king is pious, religious, chivalrous and munificent, the citizens generally follow him. Such a king is not a lazy sensuous person living at the cost of the subjects, but alert always to kill thieves and dacoits. The pious kings were not merciful to dacoits and thieves in the name of nonsensical ahiṁsā (nonviolence). The thieves and dacoits were punished in an exemplary way so that in the future no one would dare commit such nuisances in an organized form. Such thieves and dacoits were never meant for administration as they are now.

The taxation law was simple. There was no force, no encroachment. The king had a right to take one fourth of the production made by the subject. The king had a right to claim a fourth of one's allotted wealth. One would never grudge parting with it because due to the pious king and religious harmony there was enough natural wealth, namely grains, fruits, flowers, silk, cotton, milk, jewels, minerals, etc., and therefore no one was materially unhappy. The citizens were rich in agriculture and animal husbandry, and therefore they had enough grains, fruits and milk without any artificial needs of soaps and toilets, cinemas and bars.

The king had to see that the reserved energy of humanity was properly utilized. Human energy is meant not exactly for fulfilling animal propensities, but for self-realization. The whole government was specifically designed to fulfill this particular purpose. As such, the king had to select properly the cabinet ministers, but not on the strength of voting background. The ministers, the military commanders and even the ordinary soldiers were all selected by personal qualification, and the king had to supervise them properly before they were appointed to their respective posts. The king was especially vigilant to see that the tapasvīs, or persons who sacrificed everything for disseminating spiritual knowledge, were never disregarded. The king knew well that the Supreme Personality of Godhead never tolerates any insult to His unalloyed devotees. Such tapasvīs were trusted leaders even of the rogues and thieves, who would never disobey the orders of tapasvīs. The king would give special protection to illiterates, the helpless and widows of the state. Defense measures were arranged previous to any attack by the enemies. The taxing process was easy, and it was not meant for squandering, but was for strengthening the reserve fund. The soldiers were recruited from all parts of the world, and they were trained for special duties.

As far as salvation is concerned, one has to conquer the principles of lust, anger, unlawful desires, avarice and bewilderment. To get freedom from anger, one should learn how to forgive. To be free from unlawful desires one should not make plans. By spiritual culture one is able to conquer sleep. By tolerance only can one conquer desires and avarice. Disturbances from various diseases can be avoided by regulated diets. By self-control one can be free from false hopes, and money can be saved by avoiding undesirable association. By practice of yoga one can control hunger, and worldliness can be avoided by culturing the knowledge of impermanence. Dizziness can be conquered by rising up, and false arguments can be conquered by factual ascertainment. Talkativeness can be avoided by gravity and silence, and by prowess one can avoid fearfulness. Perfect knowledge can be obtained by self-cultivation. One must be free from lust, avarice, anger, dreaming, etc., to actually attain the path of salvation.

As far as the women class are concerned, they are accepted as a power of inspiration for men. As such, women are more powerful than men. Mighty Julius Caesar was controlled by a Cleopatra. Such powerful women are controlled by shyness. Therefore, shyness is important for women. Once this control valve is loosened, women can create havoc in society by adultery. Adultery means production of unwanted children known as varṇa-saṅkara, who disturb the world.

The last item taught by Bhīṣmadeva was the process of pleasing the Lord. We are all eternal servants of the Lord, and when we forget this essential part of our nature we are put into material conditions of life. The simple process of pleasing the Lord (for the householders especially) is to install the Deity of the Lord at home. By concentrating on the Deity, one may progressively go on with the daily routine work. Worshiping the Deity at home, serving the devotee, hearing the Śrīmad-Bhāgavatam, residing in a holy place and chanting the holy name of the Lord are all inexpensive items by which one can please the Lord. Thus the subject matter was explained by the grandfather to his grandchildren.

TEXT 28

dharmārtha-kāma-mokṣāṁś ca

sahopāyān yathā mune

nānākhyānetihāseṣu

varṇayām āsa tattvavit

SYNONYMS

dharma-occupational duties; artha-economic development; kāma-fulfillment of desires; mokṣān-ultimate salvation; ca-and; saha-along with; upāyān-means; yathā-as it is; mune-O sage; nānā-various; ākhyāna-by recitation of historical narrations; itihāseṣu-in the histories; varṇayām āsa-described; tattva-vit-one who knows the truth.

Then he described the occupational duties of different orders and statuses of life, citing instances from history, for he was himself well acquainted with the truth.

Incidents mentioned in the Vedic literatures, such as the Purāṇas, Mahābhārata and Rāmāyaṇa are factual historical narrations that took place sometime in the past, although not in any chronological order. Such historical facts, being instructive for ordinary men, were assorted without chronological reference. Besides that, they happen on different planets, nay, in different universes, and thus the description of the narrations is sometimes measured by three dimensions. We are simply concerned with the instructive lessons of such incidents, even though they are not in order by our limited range of understanding. Bhīṣmadeva described such narrations before Mahārāja Yudhiṣṭhira in reply to his different questions.

TEXT 29

dharmaṁ pravadatas tasya

sa kālaḥ pratyupasthitaḥ

yo yoginaś chanda-mṛtyor

vāñchitas tūttarāyaṇaḥ

SYNONYMS

dharmam-occupational duties; pravadataḥ-while describing; tasya-his; saḥ-that; kālaḥ-time; pratyupasthitaḥ-exactly appeared; yaḥ-that is; yoginaḥ-for the mystics; chanda-mṛtyoḥ-of one who dies according to one's own selection of time; vāñchitaḥ-is desired by; tu-but; uttarāyaṇaḥ-the period when the sun runs on the northern horizon.

While Bhīṣmadeva was describing occupational duties, the sun's course ran into the northern hemisphere. This period is desired by mystics who die at their will.

The perfect yogīs or mystics can leave the material body at their own sweet will at a suitable time and go to a suitable planet desired by them. In the Bhagavad-gītā (8.24) it is said that self-realized souls who have exactly identified themselves with the interest of the Supreme Lord can generally leave the material body during the time of the fire-god's effulgence and when the sun is in the northern horizon, and thus achieve the transcendental sky. In the Vedas these times are considered auspicious for quitting the body, and they are taken advantage of by the expert mystics who have perfected the system. Perfection of yoga means attainment of such supermental states as to be able to leave the material body as desired. Yogīs can also reach any planet within no time without a material vehicle. The yogīs can reach the highest planetary system within a very short time, and this is impossible for the materialist. Even attempting to reach the highest planet will take millions of years at a speed of millions of miles per hour. This is a different science, and Bhīṣmadeva knew well how to utilize it. He was just waiting for the suitable moment to quit his material body, and the golden opportunity arrived when he was instructing his noble grandsons, the Pāṇḍavas. He thus prepared himself to quit his body before the exalted Lord Śrī Kṛṣṇa, the pious Pāṇḍavas and the great sages headed by Bhagavān Vyāsa, etc., all great souls.

TEXT 30

tadopasaṁhṛtya giraḥ sahasraṇīr

vimukta-saṅgaṁ mana ādi-pūruṣe

kṛṣṇe lasat-pīta-paṭe catur-bhuje

puraḥ sthite 'mīlita-dṛg vyadhārayat

SYNONYMS

tadā-at that time; upasaṁhṛtya-withdrawing; giraḥ-speech; sahasraṇīḥ-Bhīṣmadeva (who was expert in thousands of sciences and arts); vimukta-saṅgam-completely freed from everything else; manaḥ-mind; ādi-pūruṣe-unto the original Personality of Godhead; kṛṣṇe-unto Kṛṣṇa; lasat-pīta-paṭe-decorated with yellow garments; catur-bhuje-unto the four-handed original Nārāyaṇa; puraḥ-just before; sthite-standing; amīlita-widespread; dṛk-vision; vyadhārayat-fixed.

Thereupon that man who spoke on different subjects with thousands of meanings and who fought on thousands of battlefields and protected thousands of men, stopped speaking and, being completely freed from all bondage, withdrew his mind from everything else and fixed his wide-open eyes upon the original Personality of Godhead, Śrī Kṛṣṇa, who stood before him, four-handed, dressed in yellow garments that glittered and shined.

In the momentous hour of leaving his material body, Bhīṣmadeva set the glorious example concerning the important function of the human form of life. The subject matter which attracts the dying man becomes the beginning of his next life. Therefore, if one is absorbed in thoughts of the Supreme Lord Śrī Kṛṣṇa, he is sure to go back to Godhead without any doubt. This is confirmed in the Bhagavad-gītā (8.5-15):

5: And whoever, at the time of death, quits his body remembering Me alone, at once attains My nature. Of this there is no doubt.

6: Whatever state of being one remembers when he quits his body, that state he will attain without fail.

7: Therefore, Arjuna, you should always think of Me in the form of Kṛṣṇa and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

8: He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Pārtha [Arjuna], is sure to reach Me.

9: One should meditate upon the Supreme Person as the one who knows everything, as He who is the oldest, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person. He is luminous like the sun and, being transcendental, is beyond this material nature.

10: One who, at the time of death, fixes his life air between the eyebrows and in full devotion engages himself in remembering the Supreme Lord will certainly attain to the Supreme Personality of Godhead.

11: Persons learned in the Vedas, who utter oṁkāra and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices celibacy. I shall now explain to you this process by which one may attain salvation.

12: The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.

13: After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets.

14: For one who remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.

15: After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

Śrī Bhīṣmadeva attained the perfection of quitting his body at will and was fortunate enough to have Lord Kṛṣṇa, the object of his attention, personally present at the time of death. He therefore fixed his open eyes upon Him. He wanted to see Śrī Kṛṣṇa for a long time out of his spontaneous love for Him. Because he was a pure devotee, he had very little to do with the detailed performance of yogic principles. Simple bhakti-yoga is enough to bring about perfection. Therefore, the ardent desire of Bhīṣmadeva was to see the person of Lord Kṛṣṇa, the most lovable object, and by the grace of the Lord, Śrī Bhīṣmadeva had this opportunity at the last stage of his breathing.

TEXT 31

viśuddhayā dhāraṇayā hatāśubhas

tad-īkṣayaivāśu gatā-yudha-śramaḥ

nivṛtta-sarvendriya-vṛtti-vibhramas

tuṣṭāva janyaṁ visṛjañ janārdanam

SYNONYMS

viśuddhayā-by purified; dhāraṇayā-meditation; hata-aśubhaḥ-one who has minimized the inauspicious qualities of material existence; tat-Him; īkṣayā-by looking on; eva-simply; āśu-immediately; gatā-having gone away; yudha-from the arrows; śramaḥ-fatigue; nivṛtta-being stopped; sarva-all; indriya-senses; vṛtti-activities; vibhramaḥ-being widely engaged; tuṣṭāva-he prayed; janyam-the material tabernacle; visṛjan-while quitting; janārdanam-to the controller of the living beings.

By pure meditation, looking at Lord Śrī Kṛṣṇa, he at once was freed from all material inauspiciousness and was relieved of all bodily pains caused by the arrow wounds. Thus all the external activities of his senses at once stopped, and he prayed transcendentally to the controller of all living beings while quitting his material body.

The material body is a gift of the material energy, technically called illusion. Identification with the material body is due to forgetfulness of our eternal relationship with the Lord. For a pure devotee of the Lord like Bhīṣmadeva, this illusion was at once removed as soon as the Lord arrived. Lord Kṛṣṇa is like the sun, and the illusory, external material energy is like darkness. In the presence of the sun there is no possibility that darkness can stand. Therefore, just on the arrival of Lord Kṛṣṇa, all material contamination was completely removed, and Bhīṣmadeva was thus able to be transcendentally situated by stopping the activities of the impure senses in collaboration with matter. The soul is originally pure and so also the senses. By material contamination the senses assume the role of imperfection and impurity. By revival of contact with the Supreme Pure, Lord Kṛṣṇa, the senses again become freed from material contaminations. Bhīṣmadeva attained all these transcendental conditions prior to his leaving the material body because of presence of the Lord. The Lord is the controller and benefactor of all living beings. That is the verdict of all Vedas. He is the supreme eternity and living entity amongst all the eternal living beings.nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

tam ātma-sthaṁ ye 'nupaśyanti dhīrās

teṣāṁ śāntiḥ śāśvatī netareṣām

(Kaṭha Upaniṣad)* And He alone provides all necessities for all kinds of living beings. Thus He provided all facilities to fulfill the transcendental desires of His great devotee Śrī Bhīṣmadeva, who began to pray as follows.

TEXT 32

śrī-bhīṣma uvāca

iti matir upakalpitā vitṛṣṇā

bhagavati sātvata-puṅgave vibhūmni

sva-sukham upagate kvacid vihartuṁ

prakṛtim upeyuṣi yad-bhava-pravāhaḥ

SYNONYMS

śrī-bhīṣmaḥ uvāca-Śrī Bhīṣmadeva said; iti-thus; matiḥ-thinking, feeling and willing; upakalpitā-invested; vitṛṣṇā-freed from all sense desires; bhagavati-unto the Personality of Godhead; sātvata-puṅgave-unto the leader of the devotees; vibhūmni-unto the great; sva-sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartum-out of transcendental pleasure; prakṛtim-in the material world; upeyuṣi-do accept it; yat-bhava-from whom the creation; pravāhaḥ-is made and annihilated.

Bhīṣmadeva said: Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord Śrī Kṛṣṇa. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created.

Because Bhīṣmadeva was a statesman, the head of the Kuru dynasty, a great general and a leader of kṣatriyas, his mind was strewn over so many subjects, and his thinking, feeling and willing were engaged in different matters. Now, in order to achieve pure devotional service, he wanted to invest all powers of thinking, feeling and willing entirely in the Supreme Being, Lord Kṛṣṇa. He is described herein as the leader of the devotees and all-powerful. Although Lord Kṛṣṇa is the original Personality of Godhead, He Himself descends on earth to bestow upon His pure devotees the boon of devotional service. He descends sometimes as Lord Kṛṣṇa as He is, and sometimes as Lord Caitanya. Both are leaders of the pure devotees. Pure devotees of the Lord have no desire other than the service of the Lord, and therefore they are called sātvata. The Lord is the chief amongst such sātvatas. Bhīṣmadeva, therefore, had no other desires. Unless one is purified from all sorts of material desires, the Lord does not become one's leader. Desires cannot be wiped out, but they have only to be purified. It is confirmed in the Bhagavad-gītā by the Lord Himself that He gives His instruction from within the heart of a pure devotee who is constantly engaged in the service of the Lord. Such instruction is given not for any material purpose but only for going back home, back to Godhead (Bg. 10.10). For the ordinary man who wants to lord it over material nature, the Lord not only sanctions and becomes a witness of activities, but He never gives the nondevotee instructions for going back to Godhead. That is the difference in dealings by the Lord with different living beings, both the devotee and the nondevotee. He is leader of all the living beings, as the king of the state rules both the prisoners and the free citizens. But His dealings are different in terms of devotee and nondevotee. Nondevotees never care to take any instruction from the Lord, and therefore the Lord is silent in their case, although He witnesses all their activities and awards them the necessary results, good or bad. The devotees are above this material goodness and badness. They are progressive on the path of transcendence, and therefore they have no desire for anything material. The devotee also knows Śrī Kṛṣṇa as the original Nārāyaṇa because Lord Śrī Kṛṣṇa, by His plenary portion, appears as the Kāraṇodakaśāyī Viṣṇu, the original source of all material creation. The Lord also desires the association of His pure devotees, and for them only the Lord descends on the earth and enlivens them. The Lord appears out of His own will. He is not forced by the conditions of material nature. He is therefore described here as the vibhu, or the almighty, for He is never conditioned by the laws of material nature.

TEXT 33

tri-bhuvana-kamanaṁ tamāla-varṇaṁ

ravi-kara-gaura-varāmbaraṁ dadhāne

vapur alaka-kulāvṛtānanābjaṁ

vijaya-sakhe ratir astu me 'navadyā

SYNONYMS

tri-bhuvana-three statuses of planetary systems; kamanam-the most desirable; tamāla-varṇam-bluish like the tamāla tree; ravi-kara-sun rays; gaura-golden color; varāmbaram-glittering dress; dadhāne-one who wears; vapuḥ-body; alaka-kula-āvṛta-covered with paintings of sandalwood pulp; anana-abjam-face like a lotus; vijaya-sakhe-unto the friend of Arjuna; ratiḥ astu-may attraction be reposed upon Him; me-my; anavadyā-without desire for fruitive results.

Śrī Kṛṣṇa is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamāla tree. His body attracts everyone in the three planetary systems [upper, middle and lower]. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results.

When Śrī Kṛṣṇa by His own internal pleasure appears on earth, He does so by the agency of His internal potency. The attractive features of His transcendental body are desired in all the three worlds, namely the upper, middle and lower planetary systems. Nowhere in the universe are there such beautiful bodily features as those of Lord Kṛṣṇa. Therefore His transcendental body has nothing to do with anything materially created. Arjuna is described here as the conqueror, and Kṛṣṇa is described as his intimate friend. Bhīṣmadeva, on his bed of arrows after the Battle of Kurukṣetra, is remembering the particular dress of Lord Kṛṣṇa which He put on as the driver of Arjuna's chariot. While fighting was going on between Arjuna and Bhīṣma, Bhīṣma's attraction was drawn by the glittering dress of Kṛṣṇa, and indirectly he admired his so-called enemy Arjuna for possessing the Lord as his friend. Arjuna was always a conqueror because the Lord was his friend. Bhīṣmadeva takes this opportunity to address the Lord as vijaya-sakhe (friend of Arjuna) because the Lord is pleased when He is addressed conjointly with His devotees, who are related with Him in different transcendental humors. While Kṛṣṇa was the charioteer of Arjuna, sun rays glittered on the dress of the Lord, and the beautiful hue created by the reflection of such rays was never forgotten by Bhīṣmadeva. As a great fighter he was relishing the relation of Kṛṣṇa in the chivalrous humor. Transcendental relation with the Lord in any one of the different rasas (humors) is relishable by the respective devotees in the highest ecstasy. Less intelligent mundaners who want to make a show of being transcendentally related with the Lord artificially jump at once to the relation of conjugal love, imitating the damsels of Vrajadhāma. Such a cheap relation with the Lord exhibits only the base mentality of the mundaner because one who has relished conjugal humor with the Lord cannot be attached to worldly conjugal rasa, which is condemned even by mundane ethics. The eternal relation of a particular soul with the Lord is evolved. A genuine relation of the living being with the Supreme Lord can take any form out of the five principal rasas, and it does not make any difference in transcendental degree to the genuine devotee. Bhīṣmadeva is a concrete example of this, and it should be carefully observed how the great general is transcendentally related with the Lord.

TEXT 34

yudhi turaga-rajo-vidhūmra-viṣvak-

kaca-lulita-śramavāry-alaṅkṛtāsye

mama niśita-śarair vibhidyamāna-

tvaci vilasat-kavace 'stu kṛṣṇa ātmā

SYNONYMS

yudhi-on the battlefield; turaga-horses; rajaḥ-dust; vidhūmra-turned an ashen color; viṣvak-waving; kaca-hair; lulita-scattered; śramavāri-perspiration; alaṅkṛta-decorated with; āsye-unto the face; mama-my; niśita-sharp; śaraiḥ-by the arrows; vibhidyamāna-pierced by; tvaci-in the skin; vilasat-enjoying pleasure; kavace-protecting armor; astu-let there be; kṛṣṇe-unto Śrī Kṛṣṇa; ātmā-mind.

On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.

The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely śānta, dāsya, sakhya, vātsalya and mādhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.

It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagavad-gītā. So also it is stated in the Skanda Purāṇa. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.

Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.

Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.

Śrī Viśvanātha Cakravartī Ṭhākura, a great ācārya and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word vibhidyamāna is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word vibhidyamāna, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.

TEXT 35

sapadi sakhi-vaco niśamya madhye

nija-parayor balayo rathaṁ niveśya

sthitavati para-sainikāyur akṣṇā

hṛtavati pārtha-sakhe ratir mamāstu

SYNONYMS

sapadi-on the battlefield; sakhi-vacaḥ-command of the friend; niśamya-after hearing; madhye-in the midst; nija-His own; parayoḥ-and the opposite party; balayoḥ-strength; ratham-chariot; niveśya-having entered; sthitavati-while staying there; para-sainika-of the soldiers on the opposite side; āyuḥ-duration of life; akṣṇā-by looking over; hṛtavati-act of diminishing; pārtha-of Arjuna, son of Pṛthā (Kuntī); sakhe-unto the friend; ratiḥ-intimate relation; mama-my; astu-let there be.

In obedience to the command of His friend, Lord Śrī Kṛṣṇa entered the arena of the Battlefield of Kurukṣetra between the soldiers of Arjuna and Duryodhana, and while there He shortened the life spans of the opposite party by His merciful glance. This was done simply by His looking at the enemy. Let my mind be fixed upon that Kṛṣṇa.

In the Bhagavad-gītā (1.21-25) Arjuna ordered the infallible Lord Śrī Kṛṣṇa to place his chariot between the phalanxes of the soldiers. He asked Him to stay there until he had finished observing the enemies he had to face in the battle. When the Lord was so asked, He at once did so, just like an order carrier. And the Lord pointed out all the important men on the opposite side, saying, "Here is Bhīṣma, here is Droṇa," and so on. The Lord, being the supreme living being, is never the order supplier or order carrier of anyone, whoever he may be. But out of His causeless mercy and affection for His pure devotees, sometimes He carries out the order of the devotee like an awaiting servant. By executing the order of a devotee, the Lord becomes pleased, as a father is pleased to carry out the order of his small child. This is possible only out of pure transcendental love between the Lord and His devotees, and Bhīṣmadeva was quite aware of this fact. He therefore addressed the Lord as the friend of Arjuna.

The Lord diminished the duration of life of the opposite party by His merciful glance. It is said that all the fighters who assembled on the Battlefield of Kurukṣetra attained salvation by personally seeing the Lord at the time of death. Therefore, His diminishing the duration of life of Arjuna's enemy does not mean that He was partial to the cause of Arjuna. Factually He was merciful to the opposite party because they would not have attained salvation by dying at home in the ordinary course of life. Here was a chance to see the Lord at the time of death and thus attain salvation from material life. Therefore, the Lord is all good, and whatever He does is for everyone's good. Apparently it was for the victory of Arjuna, His intimate friend, but factually it was for the good of Arjuna's enemies. Such are the transcendental activities of the Lord, and whoever understands this also gets salvation after quitting this material body. The Lord does no wrong in any circumstance because He is absolute, all good at all times.

TEXT 36

vyavahita-pṛtanā-mukhaṁ nirīkṣya

sva-jana-vadhād vimukhasya doṣa-buddhyā

kumatim aharad ātma-vidyayā yaś

caraṇa-ratiḥ paramasya tasya me 'stu

SYNONYMS

vyavahita-standing at a distance; pṛtanā-soldiers; mukham-faces; nirīkṣya-by looking upon; sva-jana-kinsmen; vadhāt-from the act of killing; vimukhasya-one who is reluctant; doṣa-buddhyā-by polluted intelligence; kumatim-poor fund of knowledge; aharat-eradicated; ātma-vidyayā-by transcendental knowledge; yaḥ-He who; caraṇa-to the feet; ratiḥ-attraction; paramasya-of the Supreme; tasya-for Him; me-my; astu-let there be.

When Arjuna was seemingly polluted by ignorance upon observing the soldiers and commanders before him on the battlefield, the Lord eradicated his ignorance by delivering transcendental knowledge. May His lotus feet always remain the object of my attraction.

The kings and the commanders were to stand in the front of the fighting soldiers. That was the system of actual fighting. The kings and commanders were not so-called presidents or ministers of defense as they are today. They would not stay home while the poor soldiers or mercenaries were fighting face to face. This may be the regulation of modern democracy, but when actual monarchy was prevailing, the monarchs were not cowards elected without consideration of qualification. As it was evident from the Battlefield of Kurukṣetra, all the executive heads of both parties, like Droṇa, Bhīṣma, Arjuna and Duryodhana, were not sleeping; all of them were actual participants in the fighting, which was selected to be executed at a place away from the civil residential quarters. This means that the innocent citizens were immune from all effects of fighting between the rival royal parties. The citizens had no business in seeing what was going to happen during such fighting. They were to pay one fourth of their income to the ruler, whether he be Arjuna or Duryodhana. All the commanders of the parties on the Battlefield of Kurukṣetra were standing face to face, and Arjuna saw them with great compassion and lamented that he was to kill his kinsmen on the battlefield for the sake of the empire. He was not at all afraid of the giant military phalanx presented by Duryodhana, but as a merciful devotee of the Lord, renunciation of worldly things was natural for him, and thus he decided not to fight for worldly possessions. But this was due to a poor fund of knowledge, and therefore it is said here that his intelligence became polluted. His intelligence could not be polluted at any time because he was a devotee and constant companion of the Lord, as is clear in the Fourth Chapter of the Bhagavad-gītā. Apparently Arjuna's intelligence became polluted because otherwise there would not have been a chance to deliver the teachings of Bhagavad-gītā for the good of all polluted conditioned souls engaged in material bondage by the conception of the false material body. The Bhagavad-gītā was delivered to the conditioned souls of the world to deliver them from the wrong conception of identifying the body with the soul and to reestablish the soul's eternal relation with the Supreme Lord. Ātma-vidyā, or transcendental knowledge of Himself, was primarily spoken by the Lord for the benefit of all concerned in all parts of the universe.

TEXT 37

sva-nigamam apahāya mat-pratijñām

ṛtam adhikartum avapluto rathasthaḥ

dhṛta-ratha-caraṇo 'bhyayāc caladgur

harir iva hantum ibhaṁ gatottarīyaḥ

SYNONYMS

sva-nigamam-own truthfulness; apahāya-for nullifying; mat-pratijñām-my own promise; ṛtam-factual; adhi-more; kartum-for doing it; avaplutaḥ-getting down; ratha-sthaḥ-from the chariot; dhṛta-taking up; ratha-chariot; caraṇaḥ-wheel; abhyayāt-went hurriedly; caladguḥ-trampling the earth; hariḥ-lion; iva-like; hantum-to kill; ibham-elephant; gata-leaving aside; uttarīyaḥ-covering cloth.

Fulfilling my desire and sacrificing His own promise, He got down from the chariot, took up its wheel, and ran towards me hurriedly, just as a lion goes to kill an elephant. He even dropped His outer garment on the way.

The Battle of Kurukṣetra was fought on military principles but at the same time in a sporting spirit, like a friend's fight with another friend. Duryodhana criticized Bhīṣmadeva, alleging that he was reluctant to kill Arjuna because of paternal affection. A kṣatriya cannot tolerate insults on the principle of fighting. Bhīṣmadeva therefore promised that the next day he would kill all five Pāṇḍavas with special weapons made for the purpose. Duryodhana was satisfied, and he kept the arrows with him to be delivered the next day during the fight. By tricks Arjuna took the arrows from Duryodhana, and Bhīṣmadeva could understand that this was the trick of Lord Kṛṣṇa. So he took a vow that the next day Kṛṣṇa would have to take up weapons Himself, otherwise His friend Arjuna would die. In the next day's fighting Bhīṣmadeva fought so violently that both Arjuna and Kṛṣṇa were in trouble. Arjuna was almost defeated; the situation was so tense that he was about to be killed by Bhīṣmadeva the very next moment. At that time Lord Kṛṣṇa wanted to please His devotee, Bhīṣma, by keeping Bhīṣma's promise, which was more important than His own. Seemingly He broke His own promise. He promised before the beginning of the Battle of Kurukṣetra that He would remain without weapons and would not use His strength for either of the parties. But to protect Arjuna He got down from the chariot, took up the wheel of the chariot and hurriedly rushed at Bhīṣmadeva in an angry mood, as a lion goes to kill an elephant. He dropped His covering cloth on the way, and out of great anger He did not know that He had dropped it. Bhīṣmadeva at once gave up his weapons and stood to be killed by Kṛṣṇa, his beloved Lord. The fighting of the day was thus ended at that very moment, and Arjuna was saved. Of course there was no possibility of Arjuna's death because the Lord Himself was on the chariot, but because Bhīṣmadeva wanted to see Lord Kṛṣṇa take up some weapon to save His friend, the Lord created this situation, making Arjuna's death imminent. He stood before Bhīṣmadeva to show him that his promise was fulfilled and that He had taken up the wheel.

TEXT 38

śita-viśikha-hato viśīrṇa-daṁśaḥ

kṣataja-paripluta ātatāyino me

prasabham abhisasāra mad-vadhārthaṁ

sa bhavatu me bhagavān gatir mukundaḥ

SYNONYMS

śita-sharp; viśikha-arrows; hataḥ-wounded by; viśīrṇa-daṁśaḥ-scattered shield; kṣataja-by wounds; pariplutaḥ-smeared with blood; ātatāyinaḥ-the great aggressor; me-my; prasabham-in an angry mood; abhisasāra-began to move on; mat-vadha-artham-for the purpose of killing me; saḥ-He; bhavatu-may become; me-my; bhagavān-the Personality of Godhead; gatiḥ-destination; mukundaḥ-who awards salvation.

May He, Lord Śrī Kṛṣṇa, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds.

The dealings of Lord Kṛṣṇa and Bhīṣmadeva on the Battlefield of Kurukṣetra are interesting because the activities of Lord Śrī Kṛṣṇa appeared to be partial to Arjuna and at enmity with Bhīṣmadeva; but factually all this was especially meant to show special favor to Bhīṣmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings. Bhīṣmadeva played the part of a valiant warrior, and he purposely pierced the body of the Lord so that to the common eyes it appeared that the Lord was wounded, but factually all this was to bewilder the nondevotees. The all-spiritual body cannot be wounded, and a devotee cannot become the enemy of the Lord. Had it been so, Bhīṣmadeva would not have desired to have the very same Lord as the ultimate destination of his life. Had Bhīṣmadeva been an enemy of the Lord, Lord Kṛṣṇa could have annihilated him without even moving. There was no need to come before Bhīṣmadeva with blood and wounds. But He did so because the warrior devotee wanted to see the transcendental beauty of the Lord decorated with wounds created by a pure devotee. This is the way of exchanging transcendental rasa, or relations between the Lord and the servitor. By such dealings both the Lord and the devotee become glorified in their respective positions. The Lord was so angry that Arjuna checked Him when He was moving towards Bhīṣmadeva, but in spite of Arjuna's checking, He proceeded towards Bhīṣmadeva as a lover goes to a lover, without caring for hindrances. Apparently His determination was to kill Bhīṣmadeva, but factually it was to please him as a great devotee of the Lord. The Lord is undoubtedly the deliverer of all conditioned souls. The impersonalists desire salvation from Him, and He always awards them according to their aspiration, but here Bhīṣmadeva aspires to see the Lord in His personal feature. All pure devotees aspire for this.

TEXT 39

vijaya-ratha-kuṭumba ātta-totre

dhṛta-haya-raśmini tac-chriyekṣaṇīye

bhagavati ratir astu me mumūrṣor

yam iha nirīkṣya hatā gatāḥ sva-rūpam

SYNONYMS

vijaya-Arjuna; ratha-chariot; kuṭumbe-the object of protection at all risk; ātta-totre-with a whip in the right hand; dhṛta-haya-controlling the horses; raśmini-ropes; tat-śriyā-beautifully standing; īkṣaṇīye-to look at; bhagavati-unto the Personality of Godhead; ratiḥ astu-let my attraction be; me-my; mumūrṣoḥ-one who is about to die; yam-upon whom; iha-in this world; nirīkṣya-by looking; hatāḥ-those who died; gatāḥ-attained; sva-rūpam-original form.

At the moment of death, let my ultimate attraction be to Śrī Kṛṣṇa, the Personality of Godhead. I concentrate my mind upon the chariot driver of Arjuna who stood with a whip in His right hand and a bridle rope in His left, who was very careful to give protection to Arjuna's chariot by all means. Those who saw Him on the Battlefield of Kurukṣetra attained their original forms after death.

A pure devotee of the Lord constantly sees the presence of the Lord within himself because of being transcendentally related by loving service. Such a pure devotee cannot forget the Lord for a moment. This is called trance. The mystic (yogī) tries to concentrate upon the Supersoul by controlling the senses from all other engagements, and thus he ultimately attains samādhi. A devotee more easily attains samādhi, or trance, by constantly remembering the Lord's personal feature along with His holy name, fame, pastimes, etc. Therefore, the concentration of the mystic yogī and that of the devotee are not on the same level. The concentration of the mystic is mechanical, whereas that of the pure devotee is natural in pure love and spontaneous affection. Bhīṣmadeva was a pure devotee, and as a military marshal he constantly remembered the battlefield feature of the Lord as Pārtha-sārathi, the chariot driver of Arjuna. Therefore, the Lord's pastime as Pārtha-sārathi is also eternal. The pastimes of the Lord, beginning from His birth at the prison house of Kaṁsa up to the mausala-līlā at the end, all move one after another in all the universes, just as the clock hand moves from one point to another. And in such pastimes His associates like the Pāṇḍavas and Bhīṣma are constant eternal companions. So Bhīṣmadeva never forgot the beautiful feature of the Lord as Pārtha-sārathi, which even Arjuna could not see. Arjuna was behind the beautiful Pārtha-sārathi while Bhīṣmadeva was just in front of the Lord. As far as the military feature of the Lord is concerned, Bhīṣmadeva observed this with more relish than Arjuna.

All the soldiers and persons on the Battlefield of Kurukṣetra attained their original spiritual form like the Lord after their death because by the causeless mercy of the Lord they were able to see Him face to face on that occasion. The conditioned souls rotating in the evolutionary cycle from the aquatics up to the form of Brahmā are all in the form of māyā, or the form obtained by one's own actions and awarded by material nature. The material forms of the conditioned souls are all foreign dresses, and when the conditioned soul becomes liberated from the clutches of material energy, he attains his original form. The impersonalist wants to attain the impersonal Brahman effulgence of the Lord, but that is not at all congenial to the living sparks, parts and parcels of the Lord. Therefore, the impersonalists again fall down and get material forms, which are all false to the spirit soul. A spiritual form like the Lord's, either two-handed or four-handed, is attained by the devotees of the Lord either in the Vaikuṇṭhas or in the Goloka planet, according to the original nature of the soul. This form, which is cent percent spiritual, is the svarūpa of the living being, and all the living beings who participated on the Battlefield of Kurukṣetra, on both sides, attained their svarūpa, as confirmed by Bhīṣmadeva. So Lord Śrī Kṛṣṇa was not merciful only to the Pāṇḍavas; He was also merciful to the other parties because all of them attained the same result. Bhīṣmadeva wanted the same facility also, and that was his prayer to the Lord, although his position as an associate of the Lord is assured in all circumstances. The conclusion is that whoever dies looking on the Personality of Godhead within or without attains his svarūpa, which is the highest perfection of life.

TEXT 40

lalita-gati-vilāsa-valguhāsa-

praṇaya-nirīkṣaṇa-kalpitorumānāḥ

kṛta-manu-kṛta-vatya unmadāndhāḥ

prakṛtim agan kila yasya gopa-vadhvaḥ

SYNONYMS

lalita-attractive; gati-movements; vilāsa-fascinating acts; valguhāsa-sweet smiling; praṇaya-loving; nirīkṣaṇa-looking upon; kalpita-mentality; urumānāḥ-highly glorified; kṛta-manu-kṛta-vatyaḥ-in the act of copying the movements; unmada-andhāḥ-gone mad in ecstasy; prakṛtim-characteristics; agan-underwent; kila-certainly; yasya-whose; gopa-vadhvaḥ-the cowherd damsels.

Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma [the gopīs]. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rāsa dance].

By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord. Bhīṣma's aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities by rendering loving service to the Lord. The gopīs' equality with the Lord should never be misunderstood to be like the sāyujya liberation of the impersonalist. The equality is one of perfect ecstasy where the differential conception is completely eradicated, for the interests of the lover and the beloved become identical.

TEXT 41

muni-gaṇa-nṛpa-varya-saṅkule 'ntaḥ-

sadasi yudhiṣṭhira-rājasūya eṣām

arhaṇam upapeda īkṣaṇīyo

mama dṛśi-gocara eṣa āvir ātmā

SYNONYMS

muni-gaṇa-the great learned sages; nṛpa-varya-the great ruling kings; saṅkule-in the great assembly of; antaḥ-sadasi-conference; yudhiṣṭhira-of Emperor Yudhiṣṭhira; rāja-sūye-a royal performance of sacrifice; eṣām-of all the great elites; arhaṇam-respectful worship; upapeda-received; īkṣaṇīyaḥ-the object of attraction; mama-my; dṛśi-sight; gocaraḥ-within the view of; eṣaḥ āviḥ-personally present; ātmā-the soul.

At the Rājasūya-yajña [sacrifice] performed by Mahārāja Yudhiṣṭhira, there was the greatest assembly of all the elite men of the world, the royal and learned orders, and in that great assembly Lord Śrī Kṛṣṇa was worshiped by one and all as the most exalted Personality of Godhead. This happened during my presence, and I remembered the incident in order to keep my mind upon the Lord.

After gaining victory in the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira, the Emperor of the world, performed the Rājasūya sacrificial ceremony. The emperor, in those days, upon his ascendance to the throne, would send a challenge horse all over the world to declare his supremacy, and any ruling prince or king was at liberty to accept the challenge and express his tacit willingness either to obey or to disobey the supremacy of the particular emperor. One who accepted the challenge had to fight with the emperor and establish his own supremacy by victory. The defeated challenger would have to sacrifice his life, making a place for another king or ruler. So Mahārāja Yudhiṣṭhira also dispatched such challenging horses all over the world, and every ruling prince and king all over the world accepted Mahārāja Yudhiṣṭhira's leadership as the Emperor of the world. After this, all rulers of the world under the regime of Mahārāja Yudhiṣṭhira were invited to participate in the great sacrificial ceremony of Rājasūya. Such performances required hundreds of millions of dollars, and it was not an easy job for a petty king. Such a sacrificial ceremony, being too expensive and also difficult to perform under present circumstances, is now impossible in this age of Kali. Nor can anyone secure the required expert priesthood to take charge of the ceremony.

So, after being invited, all the kings and great learned sages of the world assembled in the capital of Mahārāja Yudhiṣṭhira. The learned society, including the great philosophers, religionists, physicians, scientists and all great sages, was invited. That is to say, the brāhmaṇas and the kṣatriyas were the topmost leading men in society, and they were all invited to participate in the assembly. The vaiśyas and śūdras were unimportant elements in society, and they are not mentioned herein. Due to the change of social activities in the modern age, the importance of men has also changed in terms of occupational positions.

So in that great assembly, Lord Śrī Kṛṣṇa was the cynosure of neighboring eyes. Everyone wanted to see Lord Kṛṣṇa, and everyone wanted to pay his humble respects to the Lord. Bhīṣmadeva remembered all this and was glad that his worshipful Lord, the Personality of Godhead, was present before him in His actual formal presence. So to meditate on the Supreme Lord is to meditate on the activities, form, pastimes, name and fame of the Lord. That is easier than what is imagined as meditation on the impersonal feature of the Supreme. In the Bhagavad-gītā (12.5) it is clearly stated that to meditate upon the impersonal feature of the Supreme is very difficult. It is practically no meditation or simply a waste of time because very seldom is the desired result obtained. The devotees, however, meditate upon the Lord's factual form and pastimes, and therefore the Lord is easily approachable by the devotees. This is also stated in the Bhagavad-gītā (12.9). The Lord is nondifferent from His transcendental activities. It is indicated also in this śloka that Lord Śrī Kṛṣṇa, while actually present before human society, especially in connection with the Battle of Kurukṣetra, was accepted as the greatest personality of the time, although He might not have been recognized as the Supreme Personality of Godhead. The propaganda that a very great man is worshiped as God after his death is misleading because a man after his death cannot be made into God. Nor can the Personality of Godhead be a human being, even when He is personally present. Both ideas are misconceptions. The idea of anthropomorphism cannot be applicable in the case of Lord Kṛṣṇa.

TEXT 42

tam imam aham ajaṁ śarīra-bhājāṁ

hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām

pratidṛśam iva naikadhārkam ekaṁ

samadhi-gato 'smi vidhūta-bheda-mohaḥ

SYNONYMS

tam-that Personality of Godhead; imam-now present before me; aham-I; ajam-the unborn; śarīra-bhājām-of the conditioned soul; hṛdi-in the heart; hṛdi-in the heart; dhiṣṭhitam-situated; ātma-the Supersoul; kalpitānām-of the speculators; pratidṛśam-in every direction; iva-like; na ekadhā-not one; arkam-the sun; ekam-one only; samadhi-gataḥ asmi-I have undergone trance in meditation; vidhūta-being freed from; bheda-mohaḥ-misconception of duality.

Now I can meditate with full concentration upon that one Lord, Śrī Kṛṣṇa, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one.

Lord Śrī Kṛṣṇa is the one Absolute Supreme Personality of Godhead, but He has expanded Himself into His multiplenary portions by His inconceivable energy. The conception of duality is due to ignorance of His inconceivable energy. In the Bhagavad-gītā (9.11) the Lord says that only the foolish take Him to be a mere human being. Such foolish men are not aware of His inconceivable energies. By His inconceivable energy He is present in everyone's heart, as the sun is present before everyone all over the world. The Paramātmā feature of the Lord is an expansion of His plenary portions. He expands Himself as Paramātmā in everyone's heart by His inconceivable energy, and He also expands Himself as the glowing effulgence of brahmajyoti by expansion of His personal glow. It is stated in the Brahma-saṁhitā that the brahmajyoti is His personal glow. Therefore, there is no difference between Him and His personal glow, brahmajyoti, or His plenary portions as Paramātmā. Less intelligent persons who are not aware of this fact consider brahmajyoti and Paramātmā to be different from Śrī Kṛṣṇa. This misconception of duality is completely removed from the mind of Bhīṣmadeva, and he is now satisfied that it is Lord Śrī Kṛṣṇa only who is all in all in everything. This enlightenment is attained by the great mahātmās or devotees, as it is stated in Bhagavad-gītā (7.19) that Vāsudeva is all in all in everything and that there is no existence of anything without Vāsudeva. Vāsudeva, or Lord Śrī Kṛṣṇa, is the original Supreme Person, as now confirmed by a mahājana, and therefore both the neophytes and the pure devotees must try to follow in his footsteps. That is the way of the devotional line.

The worshipable object of Bhīṣmadeva is Lord Śrī Kṛṣṇa as Pārtha-sārathi, and that of the gopīs is the same Kṛṣṇa in Vṛndāvana as the most attractive Śyāmasundara. Sometimes less intelligent scholars make a mistake and think that the Kṛṣṇa of Vṛndāvana and that of the Battle of Kurukṣetra are different personalities. But for Bhīṣmadeva this misconception is completely removed. Even the impersonalist's object of destination is Kṛṣṇa as the impersonal jyoti, and the yogī's destination of Paramātmā is also Kṛṣṇa. Kṛṣṇa is both brahmajyoti and localized Paramātmā, but in brahmajyoti or Paramātmā there is no Kṛṣṇa or sweet relations with Kṛṣṇa. In His personal feature Kṛṣṇa is both Pārtha-sārathi and Śyāmasundara of Vṛndāvana, but in His impersonal feature He is neither in the brahmajyoti nor in the Paramātmā. Great mahātmās like Bhīṣmadeva realize all these different features of Lord Śrī Kṛṣṇa, and therefore they worship Lord Kṛṣṇa, knowing Him as the origin of all features.

TEXT 43

sūta uvāca

kṛṣṇa evaṁ bhagavati

mano-vāg-dṛṣṭi-vṛttibhiḥ

ātmany ātmānam āveśya

so 'ntaḥśvāsa upāramat

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; kṛṣṇe-Lord Kṛṣṇa, the Supreme Personality of Godhead; evam-only; bhagavati-unto Him; manaḥ-with mind; vāk-speech; dṛṣṭi-sight; vṛttibhiḥ-activities; ātmani-unto the Supersoul; ātmānam-the living being; āveśya-having merged in; saḥ-he; antaḥ-śvāsaḥ-inhaling; upāramat-became silent.

Sūta Gosvāmī said: Thus Bhīṣmadeva merged himself in the Supersoul, Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, with his mind, speech, sight and actions, and thus he became silent, and his breathing stopped.

The stage attained by Bhīṣmadeva while quitting his material body is called nirvikalpa-samādhi because he merged his self into thinking of the Lord and his mind into remembering His different activities. He chanted the glories of the Lord, and by his sight he began to see the Lord personally present before him, and thus all his activities became concentrated upon the Lord without deviation. This is the highest stage of perfection, and it is possible for everyone to attain this stage by practice of devotional service. The devotional service of the Lord consists of nine principles of service activities, and they are (1) hearing, (2) chanting, (3) remembering, (4) serving the lotus feet, (5) worshiping, (6) praying, (7) executing the orders, (8) fraternizing, and (9) fully surrendering. Any one of them or all of them are equally competent to award the desired result, but they require to be practiced persistently under the guidance of an expert devotee of the Lord. The first item, hearing, is the most important item of all, and therefore hearing of the Bhagavad-gītā and, later on, Śrīmad-Bhāgavatam is essential for the serious candidate who wants to attain the stage of Bhīṣmadeva at the end. The unique situation at Bhīṣmadeva's time of death can be attained, even though Lord Kṛṣṇa may not be personally present. His words of the Bhagavad-gītā or those of Śrīmad-Bhāgavatam are identical with the Lord. They are sound incarnations of the Lord, and one can fully utilize them to be entitled to attain the stage of Śrī Bhīṣmadeva, who was one of the eight Vasus. Every man or animal must die at a certain stage of life, but one who dies like Bhīṣmadeva attains perfection, and one who dies forced by the laws of nature dies like an animal. That is the difference between a man and an animal. The human form of life is especially meant for dying like Bhīṣmadeva.

TEXT 44

sampadyamānam ājñāya

bhīṣmaṁ brahmaṇi niṣkale

sarve babhūvus te tūṣṇīṁ

vayāṁsīva dinātyaye

SYNONYMS

sampadyamānam-having merged into; ājñāya-after knowing this; bhīṣmam-about Śrī Bhīṣmadeva; brahmaṇi-into the Supreme Absolute; niṣkale-unlimited; sarve-all present; babhūvuḥ te-all of them became; tūṣṇīm-silent; vayāṁsi iva-like birds; dina-atyaye-at the end of the day.

Knowing that Bhīṣmadeva had merged into the unlimited eternity of the Supreme Absolute, all present there became silent like birds at the end of the day.

To enter into or to become merged into the unlimited eternity of the Supreme Absolute means to enter the original home of the living being. The living beings are all component parts and parcels of the Absolute Personality of Godhead, and therefore they are eternally related with Him as the servitor and the served. The Lord is served by all His parts and parcels, as the complete machine is served by its parts and parcels. Any part of the machine removed from the whole is no longer important. Similarly, any part and parcel of the Absolute detached from the service of the Lord is useless. The living beings who are in the material world are all disintegrated parts and parcels of the supreme whole, and they are no longer as important as the original parts and parcels. There are, however, more integrated living beings who are eternally liberated. The material energy of the Lord, called Durgā-śakti, or the superintendent of the prison house, takes charge of the disintegrated parts and parcels, and thus they undergo a conditioned life under the laws of material nature. When the living being becomes conscious of this fact, he tries to go back home, back to Godhead, and thus the spiritual urge of the living being begins. This spiritual urge is called brahma-jijñāsā, or inquiry about Brahman. Principally this brahma-jijñāsā is successful by knowledge, renunciation and devotional service to the Lord. Jñāna, or knowledge, means knowledge of everything of Brahman, the Supreme; renunciation means detachment of material affection, and devotional service is the revival by practice of the original position of the living being. The successful living beings who are eligible to enter into the realm of the Absolute are called the jñānīs, the yogīs and the bhaktas. The jñānīs and yogīs enter into the impersonal rays of the Supreme, but the bhaktas enter into the spiritual planets known as the Vaikuṇṭhas. In these spiritual planets the Supreme Lord as Nārāyaṇa predominates, and the healthy, unconditioned living beings live there by rendering loving service to the Lord in the capacity of servant, friend, parents and fiancee. There the unconditioned living beings enjoy life in full freedom with the Lord, whereas the impersonalist jñānīs and yogīs enter into the impersonal glowing effulgence of the Vaikuṇṭha planets. The Vaikuṇṭha planets are all self-illuminating like the sun, and the rays of the Vaikuṇṭha planets are called the brahmajyoti. The brahmajyoti is spread unlimitedly, and the material world is but a covered portion of an insignificant part of the same brahmajyoti. This covering is temporary, and therefore it is a sort of illusion.

Bhīṣmadeva, as a pure devotee of the Lord, entered the spiritual realm in one of the Vaikuṇṭha planets where the Lord in His eternal form of Pārtha-sārathi predominates over the unconditioned living beings who are constantly engaged in the service of the Lord. The love and affection which bind the Lord and devotee are exhibited in the case of Bhīṣmadeva. Bhīṣmadeva never forgot the Lord in His transcendental feature as the Pārtha-sārathi, and the Lord was present personally before Bhīṣmadeva while he was passing to the transcendental world. That is the highest perfection of life.

TEXT 45

tatra dundubhayo nedur

deva-mānava-vāditāḥ

śaśaṁsuḥ sādhavo rājñāṁ

khāt petuḥ puṣpa-vṛṣṭayaḥ

SYNONYMS

tatra-thereafter; dundubhayaḥ-drums; neduḥ-were sounded; deva-the demigods from other planets; mānava-men from all countries; vāditāḥ-beaten by; śaśaṁsuḥ-praised; sādhavaḥ-honest; rājñām-by the royal order; khāt-from the sky; petuḥ-began to fall; puṣpa-vṛṣṭayaḥ-showers of flowers.

Thereafter, both men and demigods sounded drums in honor, and the honest royal order commenced demonstrations of honor and respect. And from the sky fell showers of flowers.

Bhīṣmadeva was respected both by the human beings and by the demigods. The human beings live on earth and similar other planets in the Bhūr and Bhuvar group of planets, but the demigods live in the Svar, or heavenly planets, and all of them knew Bhīṣmadeva as a great warrior and devotee of the Lord. As a mahājana (or authority) he was on the level of Brahmā, Nārada and Śiva, although he was a human being. Qualification on a par with the great demigods is possible only on attainment of spiritual perfection. Thus Bhīṣmadeva was known all over the universes, and during his time interplanetary travel was effected by finer methods than the futile endeavors of mechanical spacecraft. When the distant planets were informed of the passing away of Bhīṣmadeva, all the inhabitants of the upper planets as well as of the earth dropped showers of flowers to show due respect to the departed great personality. This showering of flowers from heaven is a sign of recognition by great demigods, and it should never be compared to the decoration of a dead body. The body of Bhīṣmadeva lost its material effects due to being surcharged with spiritual realization, and thus the body was spiritualized as when iron becomes red-hot when in contact with fire. The body of a fully self-realized soul is not, therefore, accepted as material. Special ceremonies are observed for such spiritual bodies. The respect and recognition of Bhīṣmadeva are never to be imitated by artificial means, as it has become a fashion to observe the so-called jayantī ceremony for any and every common man. According to authorized śāstras, such a jayantī ceremony for an ordinary man, however exalted he may be materially, is an offense to the Lord because jayantī is reserved for the day when the Lord appears on the earth. Bhīṣmadeva was unique in his activities, and his passing away to the kingdom of God is also unique.

TEXT 46

tasya nirharaṇādīni

samparetasya bhārgava

yudhiṣṭhiraḥ kārayitvā

muhūrtaṁ duḥkhito 'bhavat

SYNONYMS

tasya-his; nirharaṇa-ādīni-funeral ceremony; samparetasya-of the dead body; bhārgava-O descendant of Bhṛgu; yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; kārayitvā-having performed it; muhūrtam-for a moment; duḥkhitaḥ-sorry; abhavat-became.

O descendant of Bhṛgu [Śaunaka], after performing funeral rituals for the dead body of Bhīṣmadeva, Mahārāja Yudhiṣṭhira was momentarily overtaken with grief.

Bhīṣmadeva was not only a great family head of Mahārāja Yudhiṣṭhira, but also he was a great philosopher and friend to him, his brothers and his mother. Since Mahārāja Pāṇḍu, the father of the five brothers headed by Mahārāja Yudhiṣṭhira, had died, Bhīṣmadeva was the most affectionate grandfather of the Pāṇḍavas and caretaker of the widow daughter-in-law Kuntīdevī. Although Mahārāja Dhṛtarāṣṭra, the elder uncle of Mahārāja Yudhiṣṭhira, was there to look after them, his affection was more on the side of his hundred sons, headed by Duryodhana. Ultimately a colossal clique was fabricated to deprive the five fatherless brothers of the rightful claim of the kingdom of Hastināpura. There was great intrigue, common in imperial palaces, and the five brothers were exiled to the wilderness. But Bhīṣmadeva was always a sincerely sympathetic well-wisher, grandfather, friend and philosopher to Mahārāja Yudhiṣṭhira, even up to the last moment of his life. He died very happily by seeing Mahārāja Yudhiṣṭhira to the throne, otherwise he would have long ago quitted his material body, instead of suffering agony over the undue sufferings of the Pāṇḍavas. He was simply waiting for the opportune moment because he was sure and certain that the sons of Pāṇḍu would come out victorious in the Battlefield of Kurukṣetra, as His Lordship Śrī Kṛṣṇa was their protector. As a devotee of the Lord, he knew that the Lord's devotee cannot be vanquished at any time. Mahārāja Yudhiṣṭhira was quite aware of all these good wishes of Bhīṣmadeva, and therefore he must have been feeling the great separation. He was sorry for the separation of a great soul, and not for the material body which Bhīṣmadeva relinquished. The funeral ceremony was a necessary duty, although Bhīṣmadeva was a liberated soul. Since Bhīṣmadeva was without issue, the eldest grandson, namely Mahārāja Yudhiṣṭhira, was the rightful person to perform this ceremony. It was a great boon to Bhīṣmadeva that an equally great son of the family undertook the last rites of a great man.

TEXT 47

tuṣṭuvur munayo hṛṣṭāḥ

kṛṣṇaṁ tad-guhya-nāmabhiḥ

tatas te kṛṣṇa-hṛdayāḥ

svāśramān prayayuḥ punaḥ

SYNONYMS

tuṣṭuvuḥ-satisfied; munayaḥ-the great sages, headed by Vyāsadeva, etc.; hṛṣṭāḥ-all in a happy mood; kṛṣṇam-unto Lord Kṛṣṇa, the Personality of Godhead; tat-His; guhya-confidential; nāmabhiḥ-by His holy name, etc.; tataḥ-thereafter; te-they; kṛṣṇa-hṛdayāḥ-persons who always bear Lord Kṛṣṇa in their hearts; sva-āśramān-to their respective hermitages; prayayuḥ-returned; punaḥ-again.

All the great sages then glorified Lord Śrī Kṛṣṇa, who was present there, by confidential Vedic hymns. Then all of them returned to their respective hermitages, bearing always Lord Kṛṣṇa within their hearts.

The devotees of the Lord are always in the heart of the Lord, and the Lord is always in the hearts of the devotees. That is the sweet relation between the Lord and His devotees. Due to unalloyed love and devotion for the Lord, the devotees always see Him within themselves, and the Lord also, although He has nothing to do and nothing to aspire to, is always busy in attending to the welfare of His devotees. For the ordinary living beings the law of nature is there for all actions and reactions, but He is always anxious to put His devotees on the right path. The devotees, therefore, are under the direct care of the Lord. And the Lord also voluntarily puts Himself under the care of His devotees only. So all the sages, headed by Vyāsadeva, were devotees of the Lord, and therefore they chanted the Vedic hymns after the funeral ceremony just to please the Lord, who was present there personally. All the Vedic hymns are chanted to please Lord Kṛṣṇa. This is confirmed in the Bhagavad-gītā (15.15). All the Vedas, Upaniṣads, Vedānta, etc., are seeking Him only, and all hymns are for glorifying Him only. The sages, therefore, performed the exact acts suitable for the purpose, and they happily departed for their respective hermitages.

TEXT 48

tato yudhiṣṭhiro gatvā

saha-kṛṣṇo gajāhvayam

pitaraṁ sāntvayām āsa

gāndhārīṁ ca tapasvinīm

SYNONYMS

tataḥ-thereafter; yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; gatvā-going there; saha-with; kṛṣṇaḥ-the Lord; gajāhvayam-in the capital named Gajāhvaya Hastināpura; pitaram-unto his uncle (Dhṛtarāṣṭra); sāntvayām āsa-consoled; gāndhārīm-the wife of Dhṛtarāṣṭra; ca-and; tapasvinīm-an ascetic lady.

Thereafter, Mahārāja Yudhiṣṭhira at once went to his capital, Hastināpura, accompanied by Lord Śrī Kṛṣṇa, and there he consoled his uncle and aunt Gāndhārī, who was an ascetic.

Dhṛtarāṣṭra and Gāndhārī, the father and the mother of Duryodhana and his brothers, were the elder uncle and aunt of Mahārāja Yudhiṣṭhira. After the Battle of Kurukṣetra, the celebrated couple, having lost all their sons and grandsons, were under the care of Mahārāja Yudhiṣṭhira. They were passing their days in great agony over such a heavy loss of life and were practically living the life of ascetics. The death news of Bhīṣmadeva, uncle of Dhṛtarāṣṭra, was another great shock for the King and the Queen, and therefore they required solace from Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was conscious of his duty, and he at once hurried to the spot with Lord Kṛṣṇa and satisfied the bereaved Dhṛtarāṣṭra with kind words, from both himself and the Lord also.

Gāndhārī was a powerful ascetic, although she was living the life of a faithful wife and a kind mother. It is said that Gāndhārī also voluntarily closed her eyes because of the blindness of her husband. A wife's duty is to follow the husband cent percent. And Gāndhārī was so true to her husband that she followed him even in his perpetual blindness. Therefore in her actions she was a great ascetic. Besides that, the shock she suffered because of the wholesale killing of her one hundred sons and her grandsons also was certainly too much for a woman. But she suffered all this just like an ascetic. Gāndhārī, although a woman, is no less than Bhīṣmadeva in character. They are both remarkable personalities in the Mahābhārata.

TEXT 49

pitrā cānumato rājā

vāsudevānumoditaḥ

cakāra rājyaṁ dharmeṇa

pitṛ-paitāmahaṁ vibhuḥ

SYNONYMS

pitrā-by his uncle, Dhṛtarāṣṭra; ca-and; anumataḥ-with his approval; rājā-King Yudhiṣṭhira; vāsudeva-anumoditaḥ-confirmed by Lord Śrī Kṛṣṇa; cakāra-executed; rājyam-the kingdom; dharmeṇa-in compliance with the codes of royal principles; pitṛ-father; paitāmaham-forefather; vibhuḥ-as great as.

After this, the great religious King, Mahārāja Yudhiṣṭhira, executed the royal power in the kingdom strictly according to the codes and royal principles approved by his uncle and confirmed by Lord Śrī Kṛṣṇa.

Mahārāja Yudhiṣṭhira was not a mere tax collector. He was always conscious of his duty as a king, which is no less than that of a father or spiritual master. The king is to see to the welfare of the citizens from all angles of social, political, economic and spiritual upliftment. The king must know that human life is meant for liberating the encaged soul from the bondage of material conditions, and therefore his duty is to see that the citizens are properly looked after to attain this highest stage of perfection.

Mahārāja Yudhiṣṭhira followed these principles strictly, as will be seen from the next chapter. Not only did he follow the principles, but he also got approval from his old uncle, who was experienced in political affairs, and that was also confirmed by Lord Kṛṣṇa, the speaker of the philosophy of Bhagavad-gītā.

Mahārāja Yudhiṣṭhira is the ideal monarch, and monarchy under a trained king like Mahārāja Yudhiṣṭhira is by far the most superior form of government, superior to modern republics or governments of the people, by the people. The mass of people, especially in this age of Kali, are all born śūdras, basically lowborn, ill-trained, unfortunate and badly associated. They themselves do not know the highest perfectional aim of life. Therefore, votes cast by them actually have no value, and thus persons elected by such irresponsible votes cannot be responsible representatives like Mahārāja Yudhiṣṭhira.

Thus end the Bhaktivedanta purports of the First Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "The passing Away of Bhīṣmadeva in the presence of Lord Kṛṣṇa."

Chapter Ten

Departure of Lord Kṛṣṇa for Dvārakā

TEXT 1

śaunaka uvāca

hatvā svariktha-spṛdha ātatāyino

yudhiṣṭhiro dharma-bhṛtāṁ variṣṭhaḥ

sahānujaiḥ pratyavaruddha-bhojanaḥ

kathaṁ pravṛttaḥ kim akāraṣīt tataḥ

SYNONYMS

śaunakaḥ uvāca-Śaunaka inquired; hatvā-after killing; svariktha-the legal inheritance; spṛdhaḥ-desiring to usurp; ātatāyinaḥ-the aggressor; yudhiṣṭhiraḥ-King Yudhiṣṭhira; dharma-bhṛtām-of those who strictly follow religious principles; variṣṭhaḥ-greatest; saha-anujaiḥ-with his younger brothers; pratyavaruddha-restricted; bhojanaḥ-acceptance of necessities; katham-how; pravṛttaḥ-engaged; kim-what; akāraṣīt-executed; tataḥ-thereafter.

Śaunaka Muni asked: After killing his enemies who desired to usurp his rightful inheritance, how did the greatest of all religious men, Mahārāja Yudhiṣṭhira, assisted by his brothers, rule his subjects? Surely he could not freely enjoy his kingdom with unrestricted consciousness.

Mahārāja Yudhiṣṭhira was the greatest of all men of religion. Thus he was not at all inclined to fight with his cousins for the sake of enjoying the kingdom: he fought for the right cause because the kingdom of Hastināpura was his rightful inheritance and his cousins wanted to usurp it for themselves. He fought, therefore, for the right cause under the guidance of Lord Śrī Kṛṣṇa, but he could not enjoy the results of his victory because his cousins were all killed in the fight. He therefore ruled over the kingdom as a matter of duty, assisted by his younger brothers. The inquiry was important for Śaunaka Ṛṣi, who wanted to know about the behavior of Mahārāja Yudhiṣṭhira when he was at ease to enjoy the kingdom.

TEXT 2

sūta uvāca

vaṁśaṁ kuror vaṁśa-davāgni-nirhṛtaṁ

saṁrohayitvā bhava-bhāvano hariḥ

niveśayitvā nija-rājya īśvaro

yudhiṣṭhiraṁ prīta-manā babhūva ha

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī replied; vaṁśam-dynasty; kuroḥ-of King Kuru; vaṁśa-dava-agni-a forest fire set by the bamboos; nirhṛtam-exhausted; saṁrohayitvā-seedling of the dynasty; bhava-bhāvanaḥ-the maintainer of creation; hariḥ-the Personality of Godhead, Śrī Kṛṣṇa; niveśayitvā-having reestablished; nija-rājye-in his own kingdom; īśvaraḥ-the Supreme Lord; yudhiṣṭhiram-unto Mahārāja Yudhiṣṭhira; prīta-manāḥ-pleased in His mind; babhūva ha-became.

Sūta Gosvāmī said: Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, who is the maintainer of the world, became pleased after reestablishing Mahārāja Yudhiṣṭhira in his own kingdom and after restoring the Kuru dynasty, which had been exhausted by the bamboo fire of anger.

This world is compared to a forest fire caused by the cohesion of bamboo bushes. Such a forest fire takes place automatically, for bamboo cohesion occurs without external cause. Similarly, in the material world the wrath of those who want to lord it over material nature interacts, and the fire of war takes place, exhausting the unwanted population. Such fires or wars take place, and the Lord has nothing to do with them. But because He wants to maintain the creation, He desires the mass of people to follow the right path of self-realization, which enables the living beings to enter into the kingdom of God. The Lord wants the suffering human beings to come back home, back to Him, and cease to suffer the threefold material pangs. The whole plan of creation is made in that way, and one who does not come to his senses suffers in the material world by pangs inflicted by the illusory energy of the Lord. The Lord therefore wants His bona fide representative to rule the world. Lord Śrī Kṛṣṇa descended to establish this sort of regime and to kill the unwanted persons who have nothing to do with His plan. The Battle of Kurukṣetra was fought according to the plan of the Lord so that undesirable persons could get out of the world and a peaceful kingdom under His devotee could be established. The Lord was therefore fully satisfied when King Yudhiṣṭhira was on the throne and the seedling of the dynasty of Kuru, in the person of Mahārāja Parīkṣit, was saved.

TEXT 3

niśamya bhīṣmoktam athācyutoktaṁ

pravṛtta-vijñāna-vidhūta-vibhramaḥ

śaśāsa gām indra ivājitāśrayaḥ

paridhyupāntām anujānuvartitaḥ

SYNONYMS

niśamya-after listening; bhīṣma-uktam-what was spoken by Bhīṣmadeva; atha-as also; acyuta-uktam-what was spoken by the infallible Lord Kṛṣṇa; pravṛtta-being engaged in; vijñāna-perfect knowledge; vidhūta-completely washed; vibhramaḥ-all misgivings; śaśāsa-ruled over; gām-the earth; indra-the king of the heavenly planet; iva-like; ajita-āśrayaḥ-protected by the invincible Lord; paridhi-upāntām-including the seas; anuja-the younger brothers; anuvartitaḥ-being followed by them.

Mahārāja Yudhiṣṭhira, after being enlightened by what was spoken by Bhīṣmadeva and Lord Śrī Kṛṣṇa, the infallible, engaged himself in matters of perfect knowledge because all his misgivings were eradicated. Thus he ruled over the earth and seas and was followed by his younger brothers.

The modern English law of primogeniture, or the law of inheritance by the firstborn, was also prevalent in those days when Mahārāja Yudhiṣṭhira ruled the earth and seas. In those days the King of Hastināpura (now part of New Delhi) was the emperor of the world, including the seas, up to the time of Mahārāja Parīkṣit, the grandson of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira's younger brothers were acting as his ministers and commanders of state, and there was full cooperation between the perfectly religious brothers of the King. Mahārāja Yudhiṣṭhira was the ideal king or representative of Lord Śrī Kṛṣṇa to rule over the kingdom of earth and was comparable to King Indra, the representative ruler of the heavenly planets. The demigods like Indra, Candra, Sūrya, Varuṇa and Vāyu are representative kings of different planets of the universe, and similarly Mahārāja Yudhiṣṭhira was also one of them, ruling over the kingdom of the earth. Mahārāja Yudhiṣṭhira was not a typically unenlightened political leader of modern democracy. Mahārāja Yudhiṣṭhira was instructed by Bhīṣmadeva and the infallible Lord also, and therefore he had full knowledge of everything in perfection.

The modern elected executive head of a state is just like a puppet because he has no kingly power. Even if he is enlightened like Mahārāja Yudhiṣṭhira, he cannot do anything out of his own good will due to his constitutional position. Therefore, there are so many states over the earth quarreling because of ideological differences or other selfish motives. But a king like Mahārāja Yudhiṣṭhira had no ideology of his own. He had but to follow the instructions of the infallible Lord and the Lord's representative and the authorized agent, Bhīṣmadeva. It is instructed in the śāstras that one should follow the great authority and the infallible Lord without any personal motive and manufactured ideology. Therefore, it was possible for Mahārāja Yudhiṣṭhira to rule the whole world, including the seas, because the principles were infallible and universally applicable to everyone. The conception of one world state can only be fulfilled if we can follow the infallible authority. An imperfect human being cannot create an ideology acceptable to everyone. Only the perfect and the infallible can create a program which is applicable at every place and can be followed by all in the world. It is the person who rules, and not the impersonal government. If the person is perfect, the government is perfect. If the person is a fool, the government is a fool's paradise. That is the law of nature. There are so many stories of imperfect kings or executive heads. Therefore, the executive head must be a trained person like Mahārāja Yudhiṣṭhira, and he must have the full autocratic power to rule over the world. The conception of a world state can take shape only under the regime of a perfect king like Mahārāja Yudhiṣṭhira. The world was happy in those days because there were kings like Mahārāja Yudhiṣṭhira to rule over the world.

TEXT 4

kāmaṁ vavarṣa parjanyaḥ

sarva-kāma-dughā mahī

siṣicuḥ sma vrajān gāvaḥ

payasodhasvatīr mudā

SYNONYMS

kāmam-everything needed; vavarṣa-was showered; parjanyaḥ-rains; sarva-everything; kāma-necessities; dughā-producer; mahī-the land; siṣicuḥ sma-moisten; vrajān-pasturing grounds; gāvaḥ-the cow; payasā udhasvatīḥ-due to swollen milk bags; mudā-because of a joyful attitude.

During the reign of Mahārāja Yudhiṣṭhira, the clouds showered all the water that people needed, and the earth produced all the necessities of man in profusion. Due to its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground with milk.

The basic principle of economic development is centered on land and cows. The necessities of human society are food grains, fruits, milk, minerals, clothing, wood, etc. One requires all these items to fulfill the material needs of the body. Certainly one does not require flesh and fish or iron tools and machinery. During the regime of Mahārāja Yudhiṣṭhira, all over the world there were regulated rainfalls. Rainfalls are not in the control of the human being. The heavenly King Indradeva is the controller of rains, and he is the servant of the Lord. When the Lord is obeyed by the king and the people under the king's administration, there are regulated rains from the horizon, and these rains are the causes of all varieties of production on the land. Not only do regulated rains help ample production of grains and fruits, but when they combine with astronomical influences there is ample production of valuable stones and pearls. Grains and vegetables can sumptuously feed a man and animals, and a fatty cow delivers enough milk to supply a man sumptuously with vigor and vitality. If there is enough milk, enough grains, enough fruit, enough cotton, enough silk and enough jewels, then why do the people need cinemas, houses of prostitution, slaughterhouses, etc.? What is the need of an artificial luxurious life of cinema, cars, radio, flesh and hotels? Has this civilization produced anything but quarreling individually and nationally? Has this civilization enhanced the cause of equality and fraternity by sending thousands of men into a hellish factory and the war fields at the whims of a particular man?

It is said here that the cows used to moisten the pasturing land with milk because their milk bags were fatty and the animals were joyful. Do they not require, therefore, proper protection for a joyful life by being fed with a sufficient quantity of grass in the field? Why should men kill cows for their selfish purposes? Why should man not be satisfied with grains, fruits and milk, which, combined together, can produce hundreds and thousands of palatable dishes. Why are there slaughterhouses all over the world to kill innocent animals? Mahārāja Parīkṣit, grandson of Mahārāja Yudhiṣṭhira, while touring his vast kingdom, saw a black man attempting to kill a cow. The King at once arrested the butcher and chastised him sufficiently. Should not a king or executive head protect the lives of the poor animals who are unable to defend themselves? Is this humanity? Are not the animals of a country citizens also? Then why are they allowed to be butchered in organized slaughterhouses? Are these the signs of equality, fraternity and nonviolence?

Therefore, in contrast with the modern, advanced, civilized form of government, an autocracy like Mahārāja Yudhiṣṭhira's is by far superior to a so-called democracy in which animals are killed and a man less than an animal is allowed to cast votes for another less-than-animal man.

We are all creatures of material nature. In the Bhagavad-gītā it is said that the Lord Himself is the seed-giving father and material nature is the mother of all living beings in all shapes. Thus mother material nature has enough foodstuff both for animals and for men, by the grace of the Father Almighty, Śrī Kṛṣṇa. The human being is the elder brother of all other living beings. He is endowed with intelligence more powerful than animals for realizing the course of nature and the indications of the Almighty Father. Human civilizations should depend on the production of material nature without artificially attempting economic development to turn the world into a chaos of artificial greed and power only for the purpose of artificial luxuries and sense gratification. This is but the life of dogs and hogs.

TEXT 5

nadyaḥ samudrā girayaḥ

savanaspati-vīrudhaḥ

phalanty oṣadhayaḥ sarvāḥ

kāmam anvṛtu tasya vai

SYNONYMS

nadyaḥ-rivers; samudrāḥ-oceans; girayaḥ-hills and mountains; savanaspati-vegetables; vīrudhaḥ-creepers; phalanti-active; oṣadhayaḥ-drugs; sarvāḥ-all; kāmam-necessities; anvṛtu-seasonal; tasya-for the King; vai-certainly.

The rivers, oceans, hills, mountains, forests, creepers and active drugs, in every season, paid their tax quota to the King in profusion.

Since Mahārāja Yudhiṣṭhira was under the protection of the ajita, the infallible Lord, as above mentioned, the properties of the Lord, namely the rivers, oceans, hills, forests, etc., were all pleased, and they used to supply their respective quota of taxes to the King. The secret to success is to take refuge under the protection of the Supreme Lord. Without His sanction, nothing can be possible. To make economic development by our own endeavors on the strength of tools and machinery is not all. The sanction of the Supreme Lord must be there, otherwise despite all instrumental arrangements everything will be unsuccessful. The ultimate cause of success is the daiva, the Supreme. Kings like Mahārāja Yudhiṣṭhira knew perfectly well that the king is the agent of the Supreme Lord to look after the welfare of the mass of people. Actually the state belongs to the Supreme Lord. The rivers, oceans, forests, hills, drugs, etc., are not creations of man. They are all creations of the Supreme Lord, and the living being is allowed to make use of the property of the Lord for the service of the Lord. Today's slogan is that everything is for the people, and therefore the government is for the people and by the people. But to produce a new species of humanity at the present moment on the basis of God consciousness and perfection of human life, the ideology of godly communism, the world has to again follow in the footsteps of kings like Mahārāja Yudhiṣṭhira or Parīkṣit. There is enough of everything by the will of the Lord, and we can make proper use of things to live comfortably without enmity between men, or animal and man or nature. The control of the Lord is everywhere, and if the Lord is pleased, every part of nature will be pleased. The river will flow profusely to fertilize the land; the oceans will supply sufficient quantities of minerals, pearls and jewels; the forest will supply sufficient wood, drugs and vegetables, and the seasonal changes will effectively help produce fruits and flowers in profuse quantity. The artificial way of living depending on factories and tools can render so-called happiness only to a limited number at the cost of millions. Since the energy of the mass of people is engaged in factory production, the natural products are being hampered, and for this the mass is unhappy. Without being educated properly, the mass of people are following in the footsteps of the vested interests by exploiting natural reserves, and therefore there is acute competition between individual and individual and nation and nation. There is no control by the trained agent of the Lord. We must look into the defects of modern civilization by comparison here, and should follow in the footsteps of Mahārāja Yudhiṣṭhira to cleanse man and wipe out anachronisms.

TEXT 6

nādhayo vyādhayaḥ kleśā

daiva-bhūtātma-hetavaḥ

ajāta-śatrāv abhavan

jantūnāṁ rājñi karhicit

SYNONYMS

na-never; ādhayaḥ-anxieties; vyādhayaḥ-diseases; kleśāḥ-trouble due to excessive heat and cold; daiva-bhūta-ātma-all due to the body, supernatural power and other living beings; hetavaḥ-due to the cause of; ajāta-śatrau-unto one who has no enemy; abhavan-happened; jantūnām-of the living beings; rājñi-unto the King; karhicit-at any time.

Because of the King's having no enemy, the living beings were not at any time disturbed by mental agonies, diseases, or excessive heat or cold.

To be nonviolent to human beings and to be a killer or enemy of the poor animals is Satan's philosophy. In this age there is enmity toward poor animals, and therefore the poor creatures are always anxious. The reaction of the poor animals is being forced on human society, and therefore there is always the strain of cold or hot war between men, individually, collectively or nationally. At the time of Mahārāja Yudhiṣṭhira, there were no different nations, although there were different subordinate states. The whole world was united, and the supreme head, being a trained king like Yudhiṣṭhira, kept all the inhabitants free from anxiety, diseases and excessive heat and cold. They were not only economically well-to-do, but also physically fit and undisturbed by supernatural power, by enmity from other living beings and by disturbance of bodily and mental agonies. There is a proverb in Bengali that a bad king spoils the kingdom and a bad housewife spoils the family. This truth is applicable here also. Because the King was pious and obedient to the Lord and sages, because he was no one's enemy and because he was a recognized agent of the Lord and therefore protected by Him, all the citizens under the King's protection were, so to speak, directly protected by the Lord and His authorized agents. Unless one is pious and recognized by the Lord, he cannot make others happy who are under his care. There is full cooperation between man and God and man and nature, and this conscious cooperation between man and God and man and nature, as exemplified by King Yudhiṣṭhira, can bring about happiness, peace and prosperity in the world. The attitude of exploiting one another, the custom of the day, will only bring misery.

TEXT 7

uṣitvā hāstinapure

māsān katipayān hariḥ

suhṛdāṁ ca viśokāya

svasuś ca priya-kāmyayā

SYNONYMS

uṣitvā-staying; hāstinapure-in the city of Hastināpura; māsān-months; katipayān-a few; hariḥ-Lord Śrī Kṛṣṇa; suhṛdām-relatives; ca-also; viśokāya-for pacifying them; svasuḥ-the sister; ca-and; priya-kāmyayā-for pleasing.

Śrī Hari, Lord Śrī Kṛṣṇa, resided at Hastināpura for a few months to pacify His relatives and please His own sister [Subhadrā].

Kṛṣṇa was to start for Dvārakā, His own kingdom, after the Battle of Kurukṣetra and Yudhiṣṭhira's being enthroned, but to oblige the request of Mahārāja Yudhiṣṭhira and to show special mercy to Bhīṣmadeva, Lord Kṛṣṇa stopped at Hastināpura, the capital of the Pāṇḍavas. The Lord decided to stay especially to pacify the aggrieved King as well as to please Subhadrā, sister of Lord Śrī Kṛṣṇa. Subhadrā was especially to be pacified because she lost her only son, Abhimanyu, who was just married. The boy left his wife, Uttarā, mother of Mahārāja Parīkṣit. The Lord is always pleased to satisfy His devotees in any capacity. Only His devotees can play the parts of His relatives. The Lord is absolute.

TEXT 8

āmantrya cābhyanujñātaḥ

pariṣvajyābhivādya tam

āruroha rathaṁ kaiścit

pariṣvakto 'bhivāditaḥ

SYNONYMS

āmantrya-taking permission; ca-and; abhyanujñātaḥ-being permitted; pariṣvajya-embracing; abhivādya-bowing down at the feet; tam-unto Mahārāja Yudhiṣṭhira; āruroha-ascended; ratham-the chariot; kaiścit-by someone; pariṣvaktaḥ-being embraced; abhivāditaḥ-being offered obeisances.

Afterwards, when the Lord asked permission to depart and the King gave it, the Lord offered His respects to Mahārāja Yudhiṣṭhira by bowing down at his feet, and the King embraced Him. After this the Lord, being embraced by others and receiving their obeisances, got into His chariot.

Mahārāja Yudhiṣṭhira was the elder cousin of Lord Kṛṣṇa, and therefore while departing from him the Lord bowed down at the King's feet. The King embraced Him as a younger brother, although the King knew perfectly well that Kṛṣṇa is the Supreme Personality of Godhead. The Lord takes pleasure when some of His devotees accept Him as less important in terms of love. No one is greater than or equal to the Lord, but He takes pleasure in being treated as younger than His devotees. These are all transcendental pastimes of the Lord. The impersonalist cannot enter into the supernatural roles played by the devotee of the Lord. Thereafter Bhīma and Arjuna embraced the Lord because they were of the same age, but Nakula and Sahadeva bowed down before the Lord because they were younger than He.

TEXTS 9-10

subhadrā draupadī kuntī

virāṭa-tanayā tathā

gāndhārī dhṛtarāṣṭraś ca

yuyutsur gautamo yamau

vṛkodaraś ca dhaumyaś ca

striyo matsya-sutādayaḥ

na sehire vimuhyanto

virahaṁ śārṅga-dhanvanaḥ

SYNONYMS

subhadrā-the sister of Kṛṣṇa; draupadī-the wife of the Pāṇḍavas; kuntī-the mother of the Pāṇḍavas; virāṭa-tanayā-the daughter of Virāṭa (Uttarā); tathā-also; gāndhārī-the mother of Duryodhana; dhṛtarāṣṭraḥ-the father of Duryodhana; ca-and; yuyutsuḥ-the son of Dhṛtarāṣṭra by his vaiśya wife; gautamaḥ-Kṛpācārya; yamau-the twin brothers Nakula and Sahadeva; vṛkodaraḥ-Bhīma; ca-and; dhaumyaḥ-Dhaumya; ca-and; striyaḥ-also other ladies of the palace; matsya-sutā-ādayaḥ-the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother); na-could not; sehire-tolerate; vimuhyantaḥ-almost fainting; viraham-separation; śārṅga-dhanvanaḥ-of Śrī Kṛṣṇa, who bears a conch in His hand.

At that time Subhadrā, Draupadī, Kuntī, Uttarā, Gāndhārī, Dhṛtarāṣṭra, Yuyutsu, Kṛpācārya, Nakula, Sahadeva, Bhīmasena, Dhaumya and Satyavatī all nearly fainted because it was impossible for them to bear separation from Lord Kṛṣṇa.

Lord Śrī Kṛṣṇa is so attractive for the living beings, especially for the devotees, that it is impossible for them to tolerate separation. The conditioned soul under the spell of illusory energy forgets the Lord, otherwise he cannot. The feeling of such separation cannot be described, but it can simply be imagined by devotees only. After His separation from Vṛndāvana and the innocent rural cowherd boys, girls, ladies and others, they all felt shock throughout their lives, and the separation of Rādhārāṇī, the most beloved cowherd girl, is beyond expression. Once they met at Kurukṣetra during a solar eclipse, and the feeling which was expressed by them is heartrending. There is, of course, a difference in the qualities of the transcendental devotees of the Lord, but none of them who have ever contacted the Lord by direct communion or otherwise can leave Him for a moment. That is the attitude of the pure devotee.

TEXTS 11-12

sat-saṅgān mukta-duḥsaṅgo

hātuṁ notsahate budhaḥ

kīrtyamānaṁ yaśo yasya

sakṛd ākarṇya rocanam

tasmin nyasta-dhiyaḥ pārthāḥ

saheran virahaṁ katham

darśana-sparśa-saṁlāpa-

śayanāsana-bhojanaiḥ

SYNONYMS

sat-saṅgāt-by the association of pure devotees; mukta-duḥsaṅgaḥ-freed from bad materialistic association; hātum-to give up; na utsahate-never attempts; budhaḥ-one who has understood the Lord; kīrtyamānam-glorifying; yaśaḥ-fame; yasya-whose; sakṛt-once only; ākarṇya-hearing only; rocanam-pleasing; tasmin-unto Him; nyasta-dhiyaḥ-one who has given his mind unto Him; pārthāḥ-the sons of Pṛthā; saheran-can tolerate; viraham-separation; katham-how; darśana-seeing face to face; sparśa-touching; saṁlāpa-conversing; śayana-sleeping; āsana-sitting; bhojanaiḥ-dining together.

The intelligent, who have understood the Supreme Lord in association with pure devotees and have become freed from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once. How, then, could the Pāṇḍavas tolerate His separation, for they had been intimately associated with His person, seeing Him face to face, touching Him, conversing with Him, and sleeping, sitting and dining with Him?

The living being's constitutional position is one of serving a superior. He is obliged to serve by force the dictates of illusory material energy in different phases of sense gratification. And in serving the senses he is never tired. Even though he may be tired, the illusory energy perpetually forces him to do so without being satisfied. There is no end to such sense gratificatory business, and the conditioned soul becomes entangled in such servitude without hope of release. The release is only effected by association with pure devotees. By such association one is gradually promoted to his transcendental consciousness. Thus he can know that his eternal position is to render service unto the Lord and not to the perverted senses in the capacity of lust, anger, desire to lord it over, etc. Material society, friendship and love are all different phases of lust. Home, country, family, society, wealth and all sorts of corollaries are all causes of bondage in the material world, where the threefold miseries of life are concomitant factors. By associating with pure devotees and by hearing them submissively, attachment for material enjoyment becomes slackened, and attraction for hearing about the transcendental activities of the Lord becomes prominent. Once they are, they will go on progressively without stoppage, like fire in gunpowder. It is said that Hari, the Personality of Godhead, is so transcendentally attractive that even those who are self-satisfied by self-realization and are factually liberated from all material bondage also become devotees of the Lord. Under the circumstances it is easily understood what must have been the position of the Pāṇḍavas, who were constant companions of the Lord. They could not even think of separation from Śrī Kṛṣṇa, since the attraction was more intense for them because of continuous personal contact. His remembrance by His form, quality, name, fame, pastimes, etc., is also attractive for the pure devotee, so much so that he forgets all forms, quality, name, fame and activities of the mundane world, and due to his mature association with pure devotees he is not out of contact with the Lord for a moment.

TEXT 13

sarve te 'nimiṣair akṣais

tam anu druta-cetasaḥ

vīkṣantaḥ sneha-sambaddhā

vicelus tatra tatra ha

SYNONYMS

sarve-all; te-they; animiṣaiḥ-without twinkling of the eyes; akṣaiḥ-by the eye; tam anu-after Him; druta-cetasaḥ-melted heart; vīkṣantaḥ-looking upon Him; sneha-sambaddhāḥ-bound by pure affection; viceluḥ-began to move; tatra tatra-here and there; ha-so they did.

All their hearts were melting for Him on the pot of attraction. They looked at Him without blinking their eyes, and they moved hither and thither in perplexity.

Kṛṣṇa is naturally attractive for all living beings because He is the chief eternal amongst all eternals. He alone is the maintainer of the many eternals. This is stated in the Kaṭha Upaniṣad, and thus one can obtain permanent peace and prosperity by revival of one's eternal relation with Him, now forgotten under the spell of māyā, the illusory energy of the Lord. Once this relation is slightly revived, the conditioned soul at once becomes freed from the illusion of material energy and becomes mad after the association of the Lord. This association is made possible not only by personal contact with the Lord, but also by association with His name, fame, form and quality. Śrīmad-Bhāgavatam trains the conditioned soul to this stage of perfection by submissive hearing from the pure devotee.

TEXT 14

nyarundhann udgalad bāṣpam

autkaṇṭhyād devakī-sute

niryāty agārān no 'bhadram

iti syād bāndhava-striyaḥ

SYNONYMS

nyarundhan-checking with great difficulty; udgalat-overflowing; bāṣpam-tears; autkaṇṭhyāt-because of great anxiety; devakī-sute-unto the son of Devakī; niryāti-having come out; agārāt-from the palace; naḥ-not; abhadram-inauspiciousness; iti-thus; syāt-may happen; bāndhava-relative; striyaḥ-ladies.

The female relatives, whose eyes were flooded with tears out of anxiety for Kṛṣṇa, came out of the palace. They could stop their tears only with great difficulty. They feared that tears would cause misfortune at the time of departure.

There were hundreds of ladies in the palace of Hastināpura. All of them were affectionate to Kṛṣṇa. All of them were relatives also. When they saw that Kṛṣṇa was going away from the palace for His native place, they were very anxious for Him, and as usual tears began to roll down their cheeks. They thought, at the same time, that tears at that moment might be a cause of misfortune for Kṛṣṇa; therefore they wanted to check them. This was very difficult for them because the tears could not be checked. Therefore, they smeared their tears in their eyes, and their hearts throbbed. Therefore ladies who were the wives and daughters-in-law of those who died in the battlefield never came in direct contact with Kṛṣṇa. But all of them heard of Him and His great activities, and thus they thought of Him, talked of Him, His name, fame, etc., and became affectionate also, like those who were in direct contact. Therefore directly or indirectly anyone who thinks of Kṛṣṇa, talks of Kṛṣṇa or worships Kṛṣṇa becomes attached to Him. Because Kṛṣṇa is absolute, there is no difference between His name, form, quality, etc. Our intimate relation with Kṛṣṇa can be confidentially revived by our talking of, hearing of, or remembering Him. It is so done due to spiritual potency.

TEXT 15

mṛdaṅga-śaṅkha-bheryaś ca

vīṇā-paṇava-gomukhāḥ

dhundhury-ānaka-ghaṇṭādyā

nedur dundubhayas tathā

SYNONYMS

mṛdaṅga-sweet sounding drum; śaṅkha-conchshell; bheryaḥ-brass band; ca-and; vīṇā-string band; paṇava-a kind of flute; gomukhāḥ-another flute; dhundhurī-another drum; ānaka-kettle; ghaṇṭā-bell; ādyāḥ-others; neduḥ-sounded; dundubhayaḥ-other different types of drums; tathā-at that time.

While the Lord was departing from the palace of Hastināpura, different types of drums -like the mṛdaṅga, dhola, nagra, dhundhurī and dundubhi-and flutes of different types, the vīṇā, gomukha and bherī, all sounded together to show Him honor.

TEXT 16

prāsāda-śikharārūḍhāḥ

kuru-nāryo didṛkṣayā

vavṛṣuḥ kusumaiḥ kṛṣṇaṁ

prema-vrīḍā-smitekṣaṇāḥ

SYNONYMS

prāsāda-palace; śikhara-the roof; ārūḍhāḥ-ascending; kuru-nāryaḥ-the ladies of the Kuru royalty; didṛkṣayā-seeing; vavṛṣuḥ-showered; kusumaiḥ-by flowers; kṛṣṇam-upon Lord Kṛṣṇa; prema-out of affection and love; vrīḍā-smita-īkṣaṇāḥ-glancing with shy smiles.

Out of a loving desire to see the Lord, the royal ladies of the Kurus got up on top of the palace, and smiling with affection and shyness, they showered flowers upon the Lord.

Shyness is a particular extra-natural beauty of the fair sex, and it commands respect from the opposite sex. This custom was observed even during the days of the Mahābhārata, i.e., more than five thousand years ago. It is only the less intelligent persons not well versed in the history of the world who say that observance of separation of female from male is an introduction of the Mohammedan period in India. This incident from the Mahābhārata period proves definitely that the ladies of the palace observed strict pardā (restricted association with men), and instead of coming down in the open air where Lord Kṛṣṇa and others were assembled, the ladies of the palace went up on the top of the palace and from there paid their respects to Lord Kṛṣṇa by showers of flowers. It is definitely stated here that the ladies were smiling there on the top of the palace, checked by shyness. This shyness is a gift of nature to the fair sex, and it enhances their beauty and prestige, even if they are of a less important family or even if they are less attractive. We have practical experience of this fact. A sweeper woman commanded the respect of many respectable gentlemen simply by manifesting a lady's shyness. Half-naked ladies in the street do not command any respect, but a shy sweeper's wife commands respect from all.

Human civilization, as conceived of by the sages of India, is to help one free himself from the clutches of illusion. The material beauty of a woman is an illusion because actually the body is made of earth, water, fire, air, etc. But because there is the association of the living spark with matter, it appears to be beautiful. No one is attracted by an earthen doll, even if it is most perfectly prepared to attract the attention of others. The dead body has no beauty because no one will accept the dead body of a so-called beautiful woman. Therefore, the conclusion is that the spirit spark is beautiful, and because of the soul's beauty one is attracted by the beauty of the outward body. The Vedic wisdom, therefore, forbids us to be attracted by false beauty. But because we are now in the darkness of ignorance, the Vedic civilization allows very restricted mixing of woman and man. They say that the woman is considered to be the fire, and the man is considered to be the butter. The butter must melt in association with fire, and therefore they may be brought together only when it is necessary. And shyness is a check to the unrestricted mixing. It is nature's gift, and it must be utilized.

TEXT 17

sitātapatraṁ jagrāha

muktādāma-vibhūṣitam

ratna-daṇḍaṁ guḍākeśaḥ

priyaḥ priyatamasya ha

SYNONYMS

sita-ātapatram-soothing umbrella; jagrāha-took up; muktā-dāma-decorated with laces and pearls; vibhūṣitam-embroidered; ratna-daṇḍam-with a handle of jewels; guḍākeśaḥ-Arjuna, the expert warrior, or one who has conquered sleep; priyaḥ-most beloved; priyatamasya-of the most beloved; ha-so he did.

At that time Arjuna, the great warrior and conqueror of sleep, who is the intimate friend of the most beloved Supreme Lord, took up an umbrella which had a handle of jewels and was embroidered with lace and pearls.

Gold, jewels, pearls and valuable stones were used in the luxurious royal ceremonies. They are all nature's gifts and are produced by the hills, oceans, etc., by the order of the Lord, when man does not waste his valuable time in producing unwanted things in the name of necessities. By so-called development of industrial enterprises, they are now using pots of gutta-percha instead of metals like gold, silver, brass and copper. They are using margarine instead of purified butter, and one fourth of the city population has no shelter.

TEXT 18

uddhavaḥ sātyakiś caiva

vyajane paramādbhute

vikīryamāṇaḥ kusumai

reje madhu-patiḥ pathi

SYNONYMS

uddhavaḥ-a cousin-brother of Kṛṣṇa's; sātyakiḥ-His driver; ca-and; eva-certainly; vyajane-engaged in fanning; parama-adbhute-decorative; vikīryamāṇaḥ-seated on scattered; kusumaiḥ-flowers all around; reje-commanded; madhu-patiḥ-the master of Madhu (Kṛṣṇa); pathi-on the road.

Uddhava and Sātyaki began to fan the Lord with decorated fans, and the Lord, as the master of Madhu, seated on scattered flowers, commanded them along the road.

TEXT 19

aśrūyantāśiṣaḥ satyās

tatra tatra dvijeritāḥ

nānurūpānurūpāś ca

nirguṇasya guṇātmanaḥ

SYNONYMS

aśrūyanta-being heard; āśiṣaḥ-benediction; satyāḥ-all truths; tatra-here; tatra-there; dvija-īritāḥ-sounded by learned brāhmaṇas; na-not; anurūpa-befitting; anurūpāḥ-fitting; ca-also; nirguṇasya-of the Absolute; guṇa-ātmanaḥ-playing the role of a human being.

It was being heard here and there that the benedictions being paid to Kṛṣṇa were neither befitting nor unbefitting because they were all for the Absolute, who was now playing the part of a human being.

At places there were sounds of Vedic benediction aiming at the Personality of Godhead Śrī Kṛṣṇa. The benedictions were fitting in the sense that the Lord was playing the part of a human being, as if a cousin of Mahārāja Yudhiṣṭhira, but they were also unfitting because the Lord is absolute and has nothing to do with any kind of material relativities. He is nirguṇa, or there are no material qualities in Him, but He is full of transcendental qualities. In the transcendental world there is nothing contradictory, whereas in the relative world everything has its opposite. In the relative world white is the opposite conception of black, but in the transcendental world there is no distinction between white and black. Therefore the sounds of benedictions uttered by the learned brāhmaṇas here and there appear to be contradictory in relation with the Absolute Person, but when they are applied to the Absolute Person they lose all contradiction and become transcendental. One example may clear this idea. Lord Śrī Kṛṣṇa is sometimes described as a thief. He is very famous amongst His pure devotees as the Mākhana-cora. He used to steal butter from the houses of neighbors at Vṛndāvana in His early age. Since then He is famous as a thief. But in spite of His being famous as a thief, He is worshiped as a thief, whereas in the mundane world a thief is punished and is never praised. Since He is the Absolute Personality of Godhead, everything is applicable to Him, and still in spite of all contradictions He is the Supreme Personality of Godhead.

TEXT 20

anyonyam āsīt sañjalpa

uttama-śloka-cetasām

kauravendra-pura-strīṇāṁ

sarva-śruti-mano-haraḥ

SYNONYMS

anyonyam-among each other; āsīt-there was; sañjalpaḥ-talking; uttama-śloka-the Supreme, who is praised by selected poetry; cetasām-of those whose hearts are absorbed in that way; kaurava-indra-the king of the Kurus; pura-capital; strīṇām-all the ladies; sarva-all; śruti-the Vedas; manaḥ-haraḥ-attractive to the mind.

Absorbed in the thought of the transcendental qualities of the Lord, who is glorified in select poetry, the ladies on the roofs of all the houses of Hastināpura began to talk of Him. This talk was more attractive than the hymns of the Vedas.

In the Bhagavad-gītā it is said that in all the Vedic literatures the goal is the Personality of Godhead Śrī Kṛṣṇa. Factually the glories of the Lord are depicted in such literature as the Vedas, Rāmāyaṇa and Mahābhārata. And in the Bhāgavatam they are specifically mentioned in respect to the Supreme Lord. Therefore, while the ladies on the tops of the houses in the capital of the kings of the Kuru dynasty were talking about the Lord, their talk was more pleasing than the Vedic hymns. Anything sung in the praise of the Lord is Śruti-mantra. There are songs of Ṭhākura Narottama dāsa, one of the ācāryas in the Gauḍīya-sampradāya, composed in simple Bengali language. But Ṭhākura Viśvanātha Cakravartī, another very learned ācārya of the same sampradāya, has approved the songs by Ṭhākura Narottama dāsa to be as good as Vedic mantras. And this is so because of the subject matter. The language is immaterial, but the subject matter is important. The ladies, who were all absorbed in the thought and actions of the Lord, developed the consciousness of Vedic wisdom by the grace of the Lord. And therefore although such ladies might not have been very learned scholars in Sanskrit or otherwise, still whatever they spoke was more attractive than the Vedic hymns. The Vedic hymns in the Upaniṣads are sometimes indirectly directed to the Supreme Lord. But the talks of the ladies were directly spoken of the Lord, and thus they were more pleasing to the heart. The ladies' talks appeared to be more valuable than the learned brāhmaṇas' benedictions.

TEXT 21

sa vai kilāyaṁ puruṣaḥ purātano

ya eka āsīd aviśeṣa ātmani

agre guṇebhyo jagad-ātmanīśvare

nimīlitātman niśi supta-śaktiṣu

SYNONYMS

saḥ-He (Kṛṣṇa); vai-as I remember; kila-definitely; ayam-this; puruṣaḥ-Personality of Godhead; purātanaḥ-the original; yaḥ-who; ekaḥ-only one; āsīt-existed; aviśeṣaḥ-materially unmanifested; ātmani-own self; agre-before creation; guṇebhyaḥ-of the modes of nature; jagat-ātmani-unto the Supersoul; īśvare-unto the Supreme Lord; nimīlita-merged into; ātman-the living entity; niśi supta-inactive at night; śaktiṣu-of the energies.

They said: Here He is, the original Personality of Godhead as we definitely remember Him. He alone existed before the manifested creation of the modes of nature, and in Him only, because He is the Supreme Lord, all living beings merge, as if sleeping at night, their energy suspended.

There are two types of dissolution of the manifested cosmos. At the end of every 4,320,000,000 solar years, when Brahmā, the lord of one particular universe, goes to sleep, there is one annihilation. And at the end of Lord Brahmā's life, which takes place at the end of Brahmā's one hundred years of age, in our calculation at the end of 8,640,000,000 x 30 x 12 x 100 solar years, there is complete annihilation of the entire universe, and in both the periods both the material energy called the mahat-tattva and the marginal energy called jīva-tattva merge in the person of the Supreme Lord. The living beings remain asleep within the body of the Lord until there is another creation of the material world, and that is the way of the creation, maintenance and annihilation of the material manifestation.

The material creation is effected by the interaction of the three modes of material nature set in action by the Lord, and therefore it is said here that the Lord existed before the modes of material nature were set in motion. In the Śruti-mantra it is said that only Viṣṇu, the Supreme Lord, existed before the creation, and there was no Brahmā, Śiva or other demigods. Viṣṇu means the Mahā-Viṣṇu, who is lying on the Causal Ocean. By His breathing only all the universes are generated in seeds and gradually develop into gigantic forms with innumerable planets within each and every universe. The seeds of universes develop into gigantic forms in the way seeds of a banyan tree develop into numberless banyan trees.

This Mahā-Viṣṇu is the plenary portion of the Lord Śrī Kṛṣṇa, who is mentioned in the Brahma-saṁhitā as follows:

"Let me offer my respectful obeisances unto the original Personality of Godhead, Govinda, whose plenary portion is the Mahā-Viṣṇu. All the Brahmās, the heads of the universes, live only for the period of His exhaling, after the universes are generated from the pores of His transcendental body." (Bs. 5.58)

Thus Govinda, or Lord Kṛṣṇa, is the cause of Mahā-Viṣṇu also. The ladies talking about this Vedic truth must have heard it from authoritative sources. An authoritative source is the only means of knowing about transcendental subject matter definitely. There is no alternative.

The merging of the living beings into the body of Mahā-Viṣṇu takes place automatically at the end of Brahmā's one hundred years. But that does not mean that the individual living being loses his identity. The identity is there, and as soon as there is another creation by the supreme will of the Lord, all the sleeping, inactive living beings are again let loose to begin their activities in the continuation of past different spheres of life. It is called suptotthita naya, or awakening from sleep and again engaging in one's respective continuous duty. When a man is asleep at night, he forgets himself, what he is, what his duty is and everything of his waking state. But as soon as he awakens from slumber, he remembers all that he has to do and thus engages himself again in his prescribed activities. The living beings also remain merged in the body of Mahā-Viṣṇu during the period of annihilation, but as soon as there is another creation they arise to take up their unfinished work. This is also confirmed in the Bhagavad-gītā (8.18-20).

The Lord existed before the creative energy was set in action. The Lord is not a product of the material energy. His body is completely spiritual, and there is no difference between His body and Himself. Before creation the Lord remained in His abode, which is absolute and one.

TEXT 22

sa eva bhūyo nija-vīrya-coditāṁ

sva-jīva-māyāṁ prakṛtiṁ sisṛkṣatīm

anāma-rūpātmani rūpa-nāmanī

vidhitsamāno 'nusasāra śāstra-kṛt

SYNONYMS

saḥ-He; eva-thus; bhūyaḥ-again; nija-own personal; vīrya-potency; coditām-performance of; sva-own; jīva-living being; māyām-external energy; prakṛtim-unto material nature; sisṛkṣatīm-while re-creating; anāma-without mundane designation; rūpa-ātmani-forms of the soul; rūpa-nāmanī-forms and names; vidhitsamānaḥ-desiring to award; anusasāra-entrusted; śāstra-kṛt-the compiler of revealed scripture.

The Personality of Godhead, again desiring to give names and forms to His parts and parcels, the living entities, placed them under the guidance of material nature. By His own potency, material nature is empowered to re-create.

The living entities are parts and parcels of the Lord. They are of two varieties, namely nitya-mukta and nitya-baddha. The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations. But the nitya-baddha, or eternally conditioned souls, are entrusted to His external energy, māyā, for rectification of their rebellious attitude toward the Supreme Father. Nitya-baddhas are eternally forgetful of their relation with the Lord as parts and parcels. They are bewildered by the illusory energy as products of matter, and thus they are very busy in making plans in the material world for becoming happy. They go on merrily with plans, but by the will of the Lord both the planmakers and the plans are annihilated at the end of a certain period, as above mentioned. This is confirmed in the Bhagavad-gītā as follows: "O son of Kuntī, at the end of the millennium all the living entities merge into My nature, and again when the time of creation is ripe, I begin creation by the agency of My external energy." (Bg. 9.7)

The word bhūyaḥ indicates again and again, that is to say the process of creation, maintenance and annihilation is going on perpetually by the external energy of the Lord. He is the cause of everything. But the living beings, who are constitutionally the parts and parcels of the Lord and are forgetful of the sweet relation, are given a chance again to get rid of the clutches of the external energy. And to revive his (the living being's) consciousness, the revealed scriptures are also created by the Lord. Vedic literatures are the guiding directions for the conditioned souls so they can get free from the repetition of creation and annihilation of the material world and the material body.

The Lord says in the Bhagavad-gītā, "This created world and material energy are under My control. Under the influence of prakṛti, automatically they are created again and again, and this is done by Me through the agency of My external energy."

Actually the spiritual spark living entities have no material names or forms. But in order to fulfill their desire to lord it over the material energy of material forms and names, they are given a chance for such false enjoyment, and at the same time they are given a chance to understand the real position through the revealed scriptures. The foolish and forgetful living being is always busy with false forms and false names. Modern nationalism is the culmination of such false names and false forms. Men are mad after false name and form. The form of body obtained under certain conditions is taken up as factual, and the name also taken bewilders the conditioned soul into misusing the energy in the name of so many "isms." The scriptures, however, supply the clue for understanding the real position, but men are reluctant to take lessons from the scriptures created by the Lord for different places and times. For example, the Bhagavad-gītā is the guiding principle for every human being, but by the spell of material energy they do not take care to carry out the programs of life in terms of the Bhagavad-gītā. Śrīmad-Bhāgavatam is the post-graduate study of knowledge for one who has thoroughly understood the principles of the Bhagavad-gītā. Unfortunately people have no taste for them, and therefore they are under the clutches of māyā for repetition of birth and death.

TEXT 23

sa vā ayaṁ yat padam atra sūrayo

jitendriyā nirjita-mātariśvanaḥ

paśyanti bhakty-utkalitāmalātmanā

nanv eṣa sattvaṁ parimārṣṭum arhati

SYNONYMS

saḥ-He; vai-by providence; ayam-this; yat-that which; padam atra-here is the same Personality of Godhead, Śrī Kṛṣṇa; sūrayaḥ-great devotees; jita-indriyāḥ-who have overcome the influence of the senses; nirjita-thoroughly controlled; mātariśvanaḥ-life; paśyanti-can see; bhakti-by dint of devotional service; utkalita-developed; amala-ātmanā-those whose minds are thoroughly cleansed; nanu eṣaḥ-certainly by this only; sattvam-existence; parimārṣṭum-for purifying the mind completely; arhati-deserve.

Here is the same Supreme Personality of Godhead whose transcendental form is experienced by the great devotees who are completely cleansed of material consciousness by dint of rigid devotional service and full control of life and the senses. And that is the only way to purify existence.

As it is stated in Bhagavad-gītā, the Lord can be known in His real nature by dint of pure devotional service only. So it is stated here that only the great devotees of the Lord who are able to clear the mind of all material dust by rigid devotional service can experience the Lord as He is. Jitendriya means one who has full control over the senses. The senses are active parts of the body, and their activities cannot be stopped. The artificial means of the yogic processes to make the senses inactive has proved to be abject failure, even in the case of great yogīs like Viśvāmitra Muni. Viśvāmitra Muni controlled the senses by yogic trance, but when he happened to meet Menakā (a heavenly society woman), he became a victim of sex, and the artificial way of controlling the senses failed. But in the case of a pure devotee, the senses are not at all artificially stopped from doing anything, but they are given different good engagements. When the senses are engaged in more attractive activities, there is no chance of their being attracted by any inferior engagements. In the Bhagavad-gītā it is said that the senses can be controlled only by better engagements. Devotional service necessitates purifying the senses or engaging them in the activities of devotional service. Devotional service is not inaction. Anything done in the service of the Lord becomes at once purified of its material nature. The material conception is due to ignorance only. There is nothing beyond Vāsudeva. The Vāsudeva conception gradually develops in the heart of the learned after a prolonged acceleration of the receptive organs. But the process ends in the knowledge of accepting Vāsudeva as all in all. In the case of devotional service, this very same method is accepted from the very beginning, and by the grace of the Lord all factual knowledge becomes revealed in the heart of a devotee due to dictation by the Lord from within. Therefore controlling the senses by devotional service is the only and easiest means.

TEXT 24

sa vā ayaṁ sakhy anugīta-sat-katho

vedeṣu guhyeṣu ca guhya-vādibhiḥ

ya eka īśo jagad-ātma-līlayā

sṛjaty avaty atti na tatra sajjate

SYNONYMS

saḥ-He; vai-also; ayam-this; sakhi-O my friend; anugīta-described; sat-kathaḥ-the excellent pastimes; vedeṣu-in the Vedic literatures; guhyeṣu-confidentially; ca-as also; guhya-vādibhiḥ-by the confidential devotees; yaḥ-one who; ekaḥ-one only; īśaḥ-the supreme controller; jagat-of the complete creation; ātma-Supersoul; līlayā-by manifestation of pastimes; sṛjati-creates; avati atti-also maintains and annihilates; na-never; tatra-there; sajjate-becomes attached to it.

O dear friends, here is that very Personality of Godhead whose attractive and confidential pastimes are described in the confidential parts of Vedic literature by His great devotees. It is He only who creates, maintains and annihilates the material world and yet remains unaffected.

As it is stated in the Bhagavad-gītā, all the Vedic literatures are glorifying the greatness of Lord Śrī Kṛṣṇa. Here it is confirmed in the Bhāgavatam also. The Vedas are expanded by many branches and subbranches by great devotees and empowered incarnations of the Lord like Vyāsa, Nārada, Śukadeva Gosvāmī, the Kumāras, Kapila, Prahlāda, Janaka, Bali and Yamarāja, but in the Śrīmad-Bhāgavatam especially, the confidential parts of His activities are described by the confidential devotee Śukadeva Gosvāmī. In the Vedānta-sūtras or Upaniṣads there is only a hint of the confidential parts of His pastimes. In such Vedic literatures as the Upaniṣads, the Lord has expressively been distinguished from the mundane conception of His existence. His identity being fully spiritual, His form, name, quality, and paraphernalia, etc., have been elaborately distinguished from matter, and therefore He is sometimes misunderstood by less intelligent persons as impersonal. But factually He is the Supreme Person, Bhagavān, and He is partially represented as Paramātmā or impersonal Brahman.

TEXT 25

yadā hy adharmeṇa tamo-dhiyo nṛpā

jīvanti tatraiṣa hi sattvataḥ kila

dhatte bhagaṁ satyam ṛtaṁ dayāṁ yaśo

bhavāya rūpāṇi dadhad yuge yuge

SYNONYMS

yadā-whenever; hi-assuredly; adharmeṇa-against the principles of God's will; tamaḥ-dhiyaḥ-persons in the lowest material modes; nṛpāḥ-kings and administrators; jīvanti-live like animals; tatra-thereupon; eṣaḥ-He; hi-only; sattvataḥ-transcendental; kila-certainly; dhatte-is manifested; bhagam-supreme power; satyam-truth; ṛtam-positiveness; dayām-mercy; yaśaḥ-wonderful activities; bhavāya-for the maintenance; rūpāṇi-in various forms; dadhat-manifested; yuge-different periods; yuge-and ages.

Whenever there are kings and administrators living like animals in the lowest modes of existence, the Lord in His transcendental form manifests His supreme power, the Truth Positive, shows special mercy to the faithful, performs wonderful activities and manifests various transcendental forms as is necessary in different periods and ages.

As mentioned above, the cosmic creation is the property of the Supreme Lord. This is the basic philosophy of Īśopaniṣad: everything is the property of the Supreme Being. No one should encroach upon the property of the Supreme Lord. One should accept only what is kindly awarded by Him. Therefore, the earth or any other planet or universe is the absolute property of the Lord. The living beings are certainly His parts and parcels, or sons, and thus every one of them has a right to live at the mercy of the Lord to execute his prescribed work. No one, therefore, can encroach upon the right of another individual man or animal without being so sanctioned by the Lord. The king or the administrator is the representative of the Lord to look after the management of the Lord's will. He must therefore be a recognized person like Mahārāja Yudhiṣṭhira or Parīkṣit. Such kings have full responsibility and knowledge from authorities about the administration of the world. But at times, due to the influence of the ignorance mode of material nature (tamo-guṇa), the lowest of the material modes, kings and administrators come into power without knowledge and responsibility, and such foolish administrators live like animals for the sake of their own personal interest. The result is that the whole atmosphere becomes surcharged with anarchy and vicious elements. Nepotism, bribery, cheating, aggression and, therefore, famine, epidemic, war and similar other disturbing features become prominent in human society. And the devotees of the Lord or the faithful are persecuted by all means. All these symptoms indicate the time of an incarnation of the Lord to reestablish the principles of religion and to vanquish the maladministrators. This is also confirmed in the Bhagavad-gītā.

The Lord then appears in His transcendental form without any tinge of material qualities. He descends just to keep the state of His creation in a normal condition. The normal condition is that the Lord has provided each and every planet with all the needs of the native living beings. They can happily live and execute their predestined occupations to attain salvation at the end, following the rules and regulations mentioned in the revealed scriptures. The material world is created to satisfy the whims of the nitya-baddha, or everlasting conditioned souls, just as naughty boys are provided with playing cradles. Otherwise, there was no need of the material world. But when they become intoxicated with the power of material science to exploit the resources unlawfully without the sanction of the Lord, and that also only for sense gratification, there is necessity of the Lord's incarnation to chastise the rebellious and to protect the faithful.

When He descends, He exhibits superhuman acts just to prove His supreme right, and materialists like Rāvaṇa, Hiraṇyakaśipu and Kaṁsa are sufficiently punished. He acts in a manner which no one can imitate. For example, the Lord, when He appeared as Rāma, bridged the Indian Ocean. When He appeared as Kṛṣṇa, from His very childhood He showed superhuman activities by killing Pūtanā, Aghāsura, Śakaṭāsura, Kāliya, etc., and then His maternal uncle Kaṁsa. When He was at Dvārakā He married 16,108 queens, and all of them were blessed with a sufficient number of children. The sum total of His personal family members amounted to about 100,000, popularly known as the Yadu-vaṁśa. And again, during His lifetime, He managed to vanquish them all. He is famous as the Govardhana-dhārī Hari because He lifted at the age of only seven the hill known as Govardhana. The Lord killed many undesirable kings in His time, and as a kṣatriya He fought chivalrously. He is famous as the asamaurdhva, unparalleled. No one is equal to or greater than Him.

TEXT 26

aho alaṁ ślāghyatamaṁ yadoḥ kulam

aho alaṁ puṇyatamaṁ madhorvanam

yad eṣa puṁsām ṛṣabhaḥ śriyaḥ patiḥ

sva-janmanā caṅkramaṇena cāñcati

SYNONYMS

aho-oh; alam-verily; ślāghya-tamam-supremely glorified; yadoḥ-of King Yadu; kulam-dynasty; aho-oh; alam-verily; puṇya-tamam-supremely virtuous; madhorvanam-the land of Mathurā; yat-because; eṣaḥ-this; puṁsām-of all the living beings; ṛṣabhaḥ-supreme leader; śriyaḥ-of the goddess of fortune; patiḥ-husband; sva-janmanā-by His appearance; caṅkramaṇena-by crawling; ca añcati-glories.

Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathurā, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood.

In the Bhagavad-gītā the Personality of Godhead Śrī Kṛṣṇa has expressively given a description of His transcendental appearance, disappearance and activities. The Lord appears in a particular family or place by His inconceivable potency. He does not take His birth as a conditioned soul quits his body and accepts another body. His birth is like the appearance and disappearance of the sun. The sun arises on the eastern horizon, but that does not mean that the eastern horizon is the parent of the sun. The sun is existent in every part of the solar system, but he becomes visible at a scheduled time and so also becomes invisible at another scheduled time. Similarly, the Lord appears in this universe like the sun and again leaves our sight at another time. He exists at all times and at every place, but by His causeless mercy when He appears before us we take it for granted that He has taken His birth. Anyone who can understand this truth, in terms of the statements of revealed scriptures, certainly becomes liberated just after quitting the present body. Liberation is obtainable after many births and after great endeavor in patience and perseverance, in knowledge and renunciation. But simply by knowing in truth about the Lord's transcendental births and activities, one can get liberation at once. That is the verdict of the Bhagavad-gītā. But those who are in the darkness of ignorance conclude that the Lord's birth and activities in the material world are similar to those of the ordinary living being. Such imperfect conclusions cannot give anyone liberation. His birth, therefore, in the family of King Yadu as the son of King Vasudeva and His transfer into the family of Nanda Mahārāja in the land of Mathurā are all transcendental arrangements made by the internal potency of the Lord. The fortunes of the Yadu dynasty and that of the inhabitants of the land of Mathurā cannot be materially estimated. If simply by knowing the transcendental nature of the birth and activities of the Lord one can get liberation easily, we can just imagine what is in store for those who actually enjoyed the company of the Lord in person as a family member or as a neighbor. All those who were fortunate enough to associate with the Lord, the husband of the goddess of fortune, certainly obtained something more than what is known as liberation. Therefore, rightly, the dynasty and the land are both ever glorious by the grace of the Lord.

TEXT 27

aho bata svar-yaśasas tiraskarī

kuśasthalī puṇya-yaśaskarī bhuvaḥ

paśyanti nityaṁ yad anugraheṣitaṁ

smitāvalokaṁ sva-patiṁ sma yat-prajāḥ

SYNONYMS

aho bata-how wonderful this is; svaḥ-yaśasaḥ-the glories of the heavenly planets; tiraskarī-that which defeats; kuśasthalī-Dvārakā; puṇya-virtue; yaśaskarī-famous; bhuvaḥ-the planet earth; paśyanti-see; nityam-constantly; yat-that which; anugraha-iṣitam-to bestow benediction; smita-avalokam-glance with the favor of sweet smiling; sva-patim-unto the soul of the living being (Kṛṣṇa); sma-used to; yat-prajāḥ-the inhabitants of the place.

Undoubtedly it is wonderful that Dvārakā has defeated the glories of the heavenly planets and has enhanced the celebrity of the earth. The inhabitants of Dvārakā are always seeing the soul of all living beings [Kṛṣṇa] in His loving feature. He glances at them and favors them with sweet smiles.

The heavenly planets are inhabited by demigods like Indra, Candra, Varuṇa and Vāyu and the pious souls reach there after performance of many virtuous acts on earth. Modern scientists agree that the timing arrangement in higher planetary systems is different from that of the earth. Thus it is understood from the revealed scriptures that the duration of life there is ten thousand years (by our calculation). Six months on earth is equal to one day on the heavenly planets. Facilities of enjoyment are also similarly enhanced, and the beauty of the inhabitants is legendary. Common men on the earth are very much fond of reaching the heavenly planets because they have heard that comforts of life are far greater there than on the earth. They are now trying to reach the moon by spacecraft. Considering all this, the heavenly planets are more celebrated than the earth. But the celebrity of earth has defeated that of the heavenly planets because of Dvārakā, where Lord Śrī Kṛṣṇa reigned as King. Three places, namely Vṛndāvana, Mathurā and Dvārakā, are more important than the famous planets within the universe. These places are perpetually sanctified because whenever the Lord descends on earth He displays His transcendental activities particularly in these three places. They are perpetually the holy lands of the Lord, and the inhabitants still take advantage of the holy places, even though the Lord is now out of their sight. The Lord is the soul of all living beings, and He desires always to have all the living beings, in their svarūpa, in their constitutional position, to participate in transcendental life in His association. His attractive features and sweet smiles go deep into the heart of everyone, and once it is so done the living being is admitted into the kingdom of God, from which no one returns. This is confirmed in the Bhagavad-gītā.

The heavenly planets may be very famous for offering better facilities of material enjoyment, but as we learn from the Bhagavad-gītā (9.20-21), one has to come back again to the earth planet as soon as the acquired virtue is finished. Dvārakā is certainly more important than the heavenly planets because whoever has been favored with the smiling glance of the Lord shall never come back again to this rotten earth, which is certified by the Lord Himself as a place of misery. Not only this earth but also all the planets of the universes are places of misery because in none of the planets within the universe is there eternal life, eternal bliss and eternal knowledge. Any person engaged in the devotional service of the Lord is recommended to live in one of the above-mentioned three places, namely Dvārakā, Mathurā or Vṛndāvana. Because devotional service in these three places is magnified, those who go there to follow the principles in terms of instructions imparted in the revealed scriptures surely achieve the same result as obtained during the presence of Lord Śrī Kṛṣṇa. His abode and He Himself are identical, and a pure devotee under the guidance of another experienced devotee can obtain all the results, even at present.

TEXT 28

nūnaṁ vrata-snāna-hutādineśvaraḥ

samarcito hy asya gṛhīta-pāṇibhiḥ

pibanti yāḥ sakhy adharāmṛtaṁ muhur

vraja-striyaḥ sammumuhur yad-āśayāḥ

SYNONYMS

nūnam-certainly in the previous birth; vrata-vow; snāna-bath; huta-sacrifice in the fire; ādinā-by all these; īśvaraḥ-the Personality of Godhead; samarcitaḥ-perfectly worshiped; hi-certainly; asya-His; gṛhīta-pāṇibhiḥ-by the married wives; pibanti-relishes; yāḥ-those who; sakhi-O friend; adhara-amṛtam-the nectar from His lips; muhuḥ-again and again; vraja-striyaḥ-the damsels of Vrajabhūmi; sammu-muhuḥ-often fainted; yat-āśayāḥ-expecting to be favored in that way.

O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips [by kissing]. The damsels of Vrajabhūmi would often faint just by expecting such favors.

Religious rites prescribed in the scriptures are meant to purify the mundane qualities of the conditioned souls to enable them to be gradually promoted to the stage of rendering transcendental service unto the Supreme Lord. Attainment of this stage of pure spiritual life is the highest perfection, and this stage is called svarūpa, or the factual identity of the living being. Liberation means renovation of this stage of svarūpa. In that perfect stage of svarūpa, the living being is established in five phases of loving service, one of which is the stage of mādhurya-rasa, or the humor of conjugal love. The Lord is always perfect in Himself, and thus He has no hankering for Himself. He, however, becomes a master, a friend, a son or a husband to fulfill the intense love of the devotee concerned. Herein two classes of devotees of the Lord are mentioned in the stage of conjugal love. One is svakīya, and the other is parakīya. Both of them are in conjugal love with the Personality of Godhead Kṛṣṇa. The queens at Dvārakā were svakīya, or duly married wives, but the damsels of Vraja were young friends of the Lord while He was unmarried. The Lord stayed at Vṛndāvana till the age of sixteen, and His friendly relations with the neighboring girls were in terms of parakīya. These girls, as well as the queens, underwent severe penances by taking vows, bathing and offering sacrifices in the fire, as prescribed in the scriptures. The rites, as they are, are not an end in themselves, nor are fruitive action, culture of knowledge or perfection in mystic powers ends in themselves. They are all means to attain to the highest stage of svarūpa, to render constitutional transcendental service to the Lord. Each and every living being has his individual position in one of the above-mentioned five different kinds of reciprocating means with the Lord, and in one's pure spiritual form of svarūpa the relation becomes manifest without mundane affinity. The kissing of the Lord, either by His wives or His young girl friends who aspired to have the Lord as their fiance, is not of any mundane perverted quality. Had such things been mundane, a liberated soul like Śukadeva would not have taken the trouble to relish them, nor would Lord Śrī Caitanya Mahāprabhu have been inclined to participate in those subjects after renouncing worldly life. The stage is earned after many lives of penance.

TEXT 29

yā vīrya-śulkena hṛtāḥ svayaṁvare

pramathya caidya-pramukhān hi śuṣmiṇaḥ

pradyumna-sāmbāmba-sutādayo 'parā

yāś cāhṛtā bhauma-vadhe sahasraśaḥ

SYNONYMS

yā-the lady; vīrya-prowess; śulkena-by payment of the price; hṛtāḥ-taken away by force; svayaṁvare-in the open selection of the bridegroom; pramathya-harassing; caidya-King Śiśupāla; pramukhān-headed by; hi-positively; śuṣmiṇaḥ-all very powerful; pradyumna-Pradyumna (Kṛṣṇa's son); sāmba-Sāmba; amba-Amba; suta-ādayaḥ-children; aparāḥ-other ladies; yāḥ-those; ca-also; āhṛtāḥ-similarly brought; bhauma-vadhe-after killing kings; sahasraśaḥ-by the thousands.

The children of these ladies are Pradyumna, Sāmba, Amba, etc: Ladies like Rukmiṇī, Satyabhāmā and Jāmbavatī were forcibly taken away by Him from their svayaṁvara ceremonies after He defeated many powerful kings, headed by Śiśupāla. And other ladies were also forcibly taken away by Him after He killed Bhaumāsura and thousands of his assistants. All of these ladies are glorious.

Exceptionally qualified daughters of powerful kings were allowed to make a choice of their own bridegrooms in open competition, and such ceremonies were called svayaṁvara, or selection of the bridegroom. Because the svayaṁvara was an open competition between the rival and valiant princes, such princes were invited by the father of the princess, and usually there were regular fights between the invited princely order in a sporting spirit. But it so happened that sometimes the belligerent princes were killed in such marriage-fighting, and the victorious prince was offered the trophy princess for whom so many princes died. Rukmiṇī, the principal queen of Lord Kṛṣṇa, was the daughter of the King of Vidarbha, who wished that his qualified and beautiful daughter be given away to Lord Kṛṣṇa. But her eldest brother wanted her to be given away to King Śiśupāla, who happened to be a cousin of Kṛṣṇa. So there was open competition, and as usual Lord Kṛṣṇa emerged successful, after harassing Śiśupāla and other princes by His unrivalled prowess. Rukmiṇī had ten sons, like Pradyumna. There were other queens also taken away by Lord Kṛṣṇa in a similar way. Full description of this beautiful booty of Lord Kṛṣṇa will be given in the Tenth Canto. There were 16,100 beautiful girls who were daughters of many kings and were forcibly stolen by Bhaumāsura, who kept them captive for his carnal desire. These girls prayed piteously to Lord Kṛṣṇa for their deliverance, and the merciful Lord, called by their fervent prayer, released them all by fighting and killing Bhaumāsura. All these captive princesses were then accepted by the Lord as His wives, although in the estimation of society they were all fallen girls. The all-powerful Lord Kṛṣṇa accepted the humble prayers of these girls and married them with the adoration of queens. So altogether Lord Kṛṣṇa had 16,108 queens at Dvārakā, and in each of them He begot ten children. All these children grew up, and each had as many children as the father. The aggregate of the family numbered 10,000,000.

TEXT 30

etāḥ paraṁ strītvam apāstapeśalaṁ

nirasta-śaucaṁ bata sādhu kurvate

yāsāṁ gṛhāt puṣkara-locanaḥ patir

na jātv apaity āhṛtibhir hṛdi spṛśan

SYNONYMS

etāḥ-all these women; param-highest; strītvam-womanhood; apāstapeśalam-without individuality; nirasta-without; śaucam-purity; bata sādhu-auspiciously glorified; kurvate-do they make; yāsām-from whose; gṛhāt-homes; puṣkara-locanaḥ-the lotus-eyed; patiḥ-husband; na jātu-never at any time; apaiti-goes away; āhṛtibhiḥ-by presentation; hṛdi-in the heart; spṛśan-endeared.

All these women auspiciously glorified their lives despite their being without individuality and without purity. Their husband, the lotus-eyed Personality of Godhead, never left them alone at home. He always pleased their hearts by making valuable presentations.

The devotees of the Lord are purified souls. As soon as the devotees surrender unto the lotus feet of the Lord sincerely, the Lord accepts them, and thus the devotees at once become free from all material contaminations. Such devotees are above the three modes of material nature. There is no bodily disqualification of a devotee, just as there is no qualitative difference between the Ganges water and the filthy drain water when they are amalgamated. Women, merchants and laborers are not very intelligent, and thus it is very difficult for them to understand the science of God or to be engaged in the devotional service of the Lord. They are more materialistic, and less than them are the Kirātas, Hūṇas, Āndhras, Pulindas, Pulkaśas, Ābhīras, Kaṅkas, Yavanas, Khasas, etc., but all of them can be delivered if they are properly engaged in the devotional service of the Lord. By engagement in the service of the Lord, the designative disqualifications are removed, and as pure souls they become eligible to enter into the kingdom of God.

The fallen girls under the clutches of Bhaumāsura sincerely prayed to Lord Śrī Kṛṣṇa for their deliverance, and their sincerity of purpose made them at once pure by virtue of devotion. The Lord therefore accepted them as His wives, and thus their lives became glorified. Such auspicious glorification was still more glorified when the Lord played with them as the most devoted husband.

The Lord used to live with His 16,108 wives constantly. He expanded Himself into 16,108 plenary portions, and each and every one of them was the Lord Himself without deviation from the Original Personality. The Śruti-mantra affirms that the Lord can expand Himself into many. As husband of so many wives, He pleased them all with presentations, even at a costly endeavor. He brought the pārijāta plant from heaven and implanted it at the palace of Satyabhāmā, one of the principal queens. If, therefore, anyone desires the Lord to become one's husband, the Lord fulfills such desires in full.

TEXT 31

evaṁvidhā gadantīnāṁ

sa giraḥ pura-yoṣitām

nirīkṣaṇenābhinandan

sasmitena yayau hariḥ

SYNONYMS

evaṁvidhāḥ-in this way; gadantīnām-thus praying and talking about Him; saḥ-He (the Lord); giraḥ-of words; pura-yoṣitām-of the ladies of the capital; nirīkṣaṇena-by His grace of glancing over them; abhinandan-and greeting them; sa-smitena-with a smiling face; yayau-departed; hariḥ-the Personality of Godhead.

While the ladies of the capital of Hastināpura were greeting Him and talking in this way, the Lord, smiling, accepted their good greetings, and casting the grace of His glance over them, He departed from the city.

TEXT 32

ajāta-śatruḥ pṛtanāṁ

gopīthāya madhu-dviṣaḥ

parebhyaḥ śaṅkitaḥ snehāt

prāyuṅkta catur-aṅgiṇīm

SYNONYMS

ajāta-śatruḥ-Mahārāja Yudhiṣṭhira, who was no one's enemy; pṛtanām-defensive forces; gopīthāya-for giving protection; madhu-dviṣaḥ-of the enemy of Madhu (Śrī Kṛṣṇa); parebhyaḥ-from others (enemies); śaṅkitaḥ-being afraid of; snehāt-out of affection; prāyuṅkta-engaged; catuḥ-aṅgiṇīm-four defensive divisions.

Mahārāja Yudhiṣṭhira, although no one's enemy, engaged four divisions of defense [horse, elephant, chariot and army] to accompany Lord Kṛṣṇa, the enemy of the asuras [demons]. The Mahārāja did this because of the enemy, and also out of affection for the Lord.

Natural defensive measures are horses and elephants combined with chariots and men. Horses and elephants are trained to move to any part of the hills or forests and plains. The charioteers could fight with many horses and elephants by the strength of powerful arrows, even up to the standard of the brahmāstra (similar to modern atomic weapons). Mahārāja Yudhiṣṭhira knew well that Kṛṣṇa is everyone's friend and well-wisher, and yet there were asuras who were by nature envious of the Lord. So out of fear of attack from others and out of affection also, he engaged all varieties of defensive forces as bodyguards of Lord Kṛṣṇa. If required, Lord Kṛṣṇa Himself was sufficient to defend Himself from the attack of others who counted the Lord as their enemy, but still He accepted all the arrangements made by Mahārāja Yudhiṣṭhira because He could not disobey the King, who was His elder cousin. The Lord plays the part of a subordinate in His transcendental sporting, and thus sometimes He puts Himself in the care of Yaśodāmātā for His protection in His so-called helplessness of childhood. That is the transcendental līlā, or pastime of the Lord. The basic principle for all transcendental exchanges between the Lord and His devotees is exhibited to enjoy a transcendental bliss for which there is no comparison, even up to the level of brahmānanda.

TEXT 33

atha dūrāgatān śauriḥ

kauravān virahāturān

sannivartya dṛḍhaṁ snigdhān

prāyāt sva-nagarīṁ priyaiḥ

SYNONYMS

atha-thus; dūrāgatān-having accompanied Him for a long distance; śauriḥ-Lord Kṛṣṇa; kauravān-the Pāṇḍavas; virahāturān-overwhelmed by a sense of separation; sannivartya-politely persuaded; dṛḍham-determined; snigdhān-full of affection; prāyāt-proceeded; sva-nagarīm-towards His own city (Dvārakā); priyaiḥ-with dear companions.

Out of profound affection for Lord Kṛṣṇa, the Pāṇḍavas, who were of the Kuru dynasty, accompanied Him a considerable distance to see Him off. They were overwhelmed with the thought of future separation. The Lord, however, persuaded them to return home, and He proceeded towards Dvārakā with His dear companions.

TEXTS 34-35

kuru-jāṅgala-pāñcālān

śūrasenān sayāmunān

brahmāvartaṁ kurukṣetraṁ

matsyān sārasvatān atha

maru-dhanvam atikramya

sauvīrābhīrayoḥ parān

ānartān bhārgavopāgāc

chrāntavāho manāg vibhuḥ

SYNONYMS

kuru-jāṅgala-the province of Delhi; pāñcālān-part of the province Punjab; śūrasenān-part of the province of Uttar Pradesh; sa-with; yāmunān-the districts on the bank of the Yamunā; brahmāvartam-part of northern Uttar Pradesh; kurukṣetram-the place where the battle was fought; matsyān-the province Matsyā; sārasvatān-part of Punjab; atha-and so on; maru-Rajasthan, the land of deserts; dhanvam-Madhya Pradesh, where water is very scanty; ati-kramya-after passing; sauvīra-Saurastra; ābhīrayoḥ-part of Gujarat; parān-western side; ānartān-the province of Dvārakā; bhārgava-O Śaunaka; upāgāt-overtaken by; śrānta-fatigue; vāhaḥ-the horses; manāk vibhuḥ-slightly, because of the long journey.

O Śaunaka, the Lord then proceeded towards Kurujāṅgala, Pāñcālā, Śūrasenā, the land on the bank of the River Yamunā, Brahmāvarta, Kurukṣetra, Matsyā, Sārasvatā, the province of the desert and the land of scanty water. After crossing these provinces He gradually reached the Sauvīra and Ābhīra provinces, then west of these, reached Dvārakā at last.

The provinces passed over by the Lord in those days were differently named, but the direction given is sufficient to indicate that He traveled through Delhi, Punjab, Rajasthan, Madhya Pradesh, Saurastra and Gujarat and at last reached His home province at Dvārakā. We do not gain any profit simply by researching the analogous provinces of those days up to now, but it appears that the desert of Rajasthan and the provinces of scanty water like Madhya Pradesh were present even five thousand years ago. The theory of soil experts that the desert developed in recent years is not supported by the statements of Bhāgavatam. We may leave the matter for expert geologists to research because the changing universe has different phases of geological development. We are satisfied that the Lord has now reached His own province, Dvārakādhāma, from the Kuru provinces. Kurukṣetra continues to exist since the Vedic age, and it is sheer foolishness when interpreters ignore or deny the existence of Kurukṣetra.

TEXT 36

tatra tatra ha tatratyair

hariḥ pratyudyatārhaṇaḥ

sāyaṁ bheje diśaṁ paścād

gaviṣṭho gāṁ gatas tadā

SYNONYMS

tatra tatra-at different places; ha-it so happened; tatratyaiḥ-by local inhabitants; hariḥ-the Personality of Godhead; pratyudyata-arhaṇaḥ-being offered presentations and worshipful regards; sāyam-the evening; bheje-having overtaken; diśam-direction; paścāt-eastern; gaviṣṭhaḥ-the sun in the sky; gām-to the ocean; gataḥ-having gone; tadā-at that time.

On His journey through these provinces He was welcomed, worshiped and given various presentations. In the evening, in all places, the Lord suspended His journey to perform evening rites. This was regularly observed after sunset.

It is said here that the Lord observed the religious principles regularly while He was on the journey. There are certain philosophical speculations that even the Lord is under the obligations of fruitive action. But actually this is not the case. He does not depend on the action of any good or bad work. Since the Lord is absolute, everything done by Him is good for everyone. But when He descends on earth, He acts for the protection of the devotees and for the annihilation of the impious nondevotees. Although He has no obligatory duty, still He does everything so that others may follow. That is the way of factual teaching; one must act properly himself and teach the same to others, otherwise no one will accept one's blind teaching. He is Himself the awarder of fruitive results. He is self-sufficient, and yet He acts according to the rulings of the revealed scripture in order to teach us the process. If He does not do so, the common man may go wrong. But in the advanced stage, when one can understand the transcendental nature of the Lord, one does not try to imitate Him. This is not possible.

The Lord in human society does what is the duty of everyone, but sometimes He does something extraordinary and not to be imitated by the living being. His acts of evening prayer as stated herein must be followed by the living being, but it is not possible to follow His mountain-lifting or dancing with the gopīs. One cannot imitate the sun, which can exhaust water even from a filthy place; the most powerful can do something which is all-good, but our imitation of such acts will put us into endless difficulty. Therefore, in all actions, the experienced guide, the spiritual master, who is the manifested mercy of the Lord, should always be consulted, and the path of progress will be assured.

Thus end the Bhaktivedanta purports of the First Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Departure of Lord Kṛṣṇa for Dvārakā."

Chapter Eleven

Lord Kṛṣṇa's Entrance into Dvārakā

TEXT 1

sūta uvāca

ānartān sa upavrajya

svṛddhāñ jana-padān svakān

dadhmau daravaraṁ teṣāṁ

viṣādaṁ śamayann iva

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; ānartān-the country known as Ānartān (Dvārakā); saḥ-He; upavrajya-reaching the border of; svṛddhān-most prosperous; jana-padān-city; svakān-His own; dadhmau-sounded; daravaram-the auspicious conchshell (Pāñcajanya); teṣām-of them; viṣādam-dejection; śamayan-pacifying; iva-seemingly.

Sūta Gosvāmī said: Upon reaching the border of His most prosperous metropolis, known as the country of the Ānartas [Dvārakā], the Lord sounded His auspicious conchshell, heralding His arrival and apparently pacifying the dejection of the inhabitants.

The beloved Lord was away from His own prosperous metropolis of Dvārakā for a considerably long period because of the Battle of Kurukṣetra, and thus all the inhabitants were overcome with melancholia due to the separation. When the Lord descends on the earth, His eternal associates also come with Him, just as the entourage of a king accompanies him. Such associates of the Lord are eternally liberated souls, and they cannot bear the separation of the Lord even for a moment because of intense affection for the Lord. Thus the inhabitants of the city of Dvārakā were in a mood of dejection and expected the arrival of the Lord at any moment. So the heralding sound of the auspicious conchshell was very encouraging, and apparently the sound pacified their dejection. They were still more aspirant to see the Lord amongst themselves, and all of them became alert to receive Him in the befitting manner. These are the signs of spontaneous love of Godhead.

TEXT 2

sa uccakāśe dhavalodaro daro

'py urukramasyādharaśoṇa-śoṇimā

dādhmāyamānaḥ kara-kañja-sampuṭe

yathābja-khaṇḍe kala-haṁsa utsvanaḥ

SYNONYMS

saḥ-that; uccakāśe-became brilliant; dhavala-udaraḥ-white and fat-boweled; daraḥ-conchshell; api-although it is so; urukramasya-of the great adventurer; adharaśoṇa-by the transcendental quality of His lips; śoṇimā-reddened; dādhmāyamānaḥ-being sounded; kara-kañja-sampuṭe-being caught by the grip of the lotus hand; yathā-as it is; abja-khaṇḍe-by the stems of lotus flowers; kala-haṁsaḥ-ducking swan; utsvanaḥ-loudly sounding.

The white and fat-boweled conchshell, being gripped by the hand of Lord Kṛṣṇa and sounded by Him, appeared to be reddened by the touch of His transcendental lips. It seemed that a white swan was playing in the stems of red lotus flowers.

The redness of the white conchshell due to the lip-touch of the Lord is a symbol of spiritual significance. The Lord is all spirit, and matter is ignorance of this spiritual existence. Factually there is nothing like matter in spiritual enlightenment, and this spiritual enlightenment takes place at once by the contact of the Supreme Lord Śrī Kṛṣṇa. The Lord is present in every particle of all existence, and He can manifest His presence in anyone. By ardent love and devotional service to the Lord, or in other words by spiritual contact with the Lord, everything becomes spiritually reddened like the conchshell in the grip of the Lord, and the paramahaṁsa, or the supremely intelligent person, plays the part of the ducking swan in the water of spiritual bliss, eternally decorated by the lotus flower of the Lord's feet.

TEXT 3

tam upaśrutya ninadaṁ

jagad-bhaya-bhayāvaham

pratyudyayuḥ prajāḥ sarvā

bhartṛ-darśana-lālasāḥ

SYNONYMS

tam-that; upaśrutya-having overheard; ninadam-sound; jagat-bhaya-the fear of material existence; bhaya-āvaham-the threatening principle; prati-towards; udyayuḥ-rapidly proceeded; prajāḥ-the citizens; sarvāḥ-all; bhartṛ-the protector; darśana-audience; lālasāḥ-having so desired.

The citizens of Dvārakā, having heard that sound which threatens fear personified in the material world, began to run towards Him fast, just to have a long desired audience with the Lord, who is the protector of all devotees.

As already explained, the citizens of Dvārakā who lived at the time of Lord Kṛṣṇa's presence there were all liberated souls who descended there along with the Lord as entourage. All were very anxious to have an audience with the Lord, although because of spiritual contact they were never separated from the Lord. Just as the gopīs at Vṛndāvana used to think of Kṛṣṇa while He was away from the village for cowherding engagements, the citizens of Dvārakā were all immersed in thought of the Lord while He was away from Dvārakā to attend the Battle of Kurukṣetra. Some distinguished fiction writer in Bengal concluded that the Kṛṣṇa of Vṛndāvana, that of Mathurā and that of Dvārakā were different personalities. Historically there is no truth in this conclusion. The Kṛṣṇa of Kurukṣetra and the Kṛṣṇa of Dvārakā are one and the same personality.

The citizens of Dvārakā were thus in a state of melancholy due to the Lord's absence from the transcendental city, as much as we are put in a state of melancholy at night because of the absence of the sun. The sound heralded by Lord Kṛṣṇa was something like the heralding of the sunrise in the morning. So all the citizens of Dvārakā awoke from a state of slumber because of the sunrise of Kṛṣṇa, and they all hastened towards Him just to have an audience. The devotees of the Lord know no one else as protector.

This sound of the Lord is identical with the Lord, as we have tried to explain by the nondual position of the Lord. The material existence of our present status is full of fear. Out of the four problems of material existence, namely the food problem, the shelter problem, the fear problem and the mating problem, the fear problem gives us more trouble than the others. We are always fearful due to our ignorance of the next problem. The whole material existence is full of problems, and thus the fear problem is always prominent. This is due to our association with the illusory energy of the Lord, known as māyā or external energy, yet all fear is vanished as soon as there is the sound of the Lord, represented by His holy name, as it was sounded by Lord Śrī Caitanya Mahāprabhu in the following sixteen words:

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare

Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

We can take advantage of these sounds and be free from all threatening problems of material existence.

TEXTS 4-5

tatropanīta-balayo

raver dīpam ivādṛtāḥ

ātmārāmaṁ pūrṇa-kāmaṁ

nija-lābhena nityadā

prīty-utphulla-mukhāḥ procur

harṣa-gadgadayā girā

pitaraṁ sarva-suhṛdam

avitāram ivārbhakāḥ

SYNONYMS

tatra-thereupon; upanīta-having offered; balayaḥ-presentations; raveḥ-up to the sun; dīpam-lamp; iva-like; ādṛtāḥ-being evaluated; ātma-ārāmam-unto the self-sufficient; pūrṇa-kāmam-fully satisfied; nija-lābhena-by His own potencies; nitya-dā-one who supplies incessantly; prīti-affection; utphulla-mukhāḥ-cheerful faces; procuḥ-said; harṣa-gladdened; gadgadayā-ecstatic; girā-speeches; pitaram-unto the father; sarva-all; suhṛdam-friends; avitāram-the guardian; iva-like; arbhakāḥ-wards.

The citizens arrived before the Lord with their respective presentations, offering them to the fully satisfied and self-sufficient one, who, by His own potency, incessantly supplies others. These presentations were like the offering of a lamp to the sun. Yet the citizens began to speak in ecstatic language to receive the Lord, just as wards welcome their guardian and father.

The Supreme Lord Kṛṣṇa is described herein as ātmārāma. He is self-sufficient, and there is no need for Him to seek happiness from anything beyond Himself. He is self-sufficient because His very transcendental existence is total bliss. He is eternally existent; He is all-cognizant and all-blissful. Therefore, any presentation, however valuable it may be, is not needed by Him. But still, because He is the well-wisher for one and all, He accepts from everyone everything that is offered to Him in pure devotional service. It is not that He is in want for such things, because the things are themselves generated from His energy. The comparison is made herein that making offerings to the Lord is something like offering a lamp in the worship of the sun-god. Anything fiery and illuminating is but an emanation of the energy of the sun, and yet to worship the sun-god it is necessary to offer him a lamp. In the worship of the sun, there is some sort of demand made by the worshiper, but in the case of devotional service to the Lord, there is no question of demand from either side. It is all a sign of pure love and affection between the Lord and the devotee.

The Lord is the Supreme Father of all living beings, and therefore those who are conscious of this vital relation with God can make filial demands from the Father, and the Father is pleased to supply the demands of such obedient sons without bargaining. The Lord is just like the desire tree, and from Him everyone can have everything by the causeless mercy of the Lord. As the Supreme Father, the Lord, however, does not supply to a pure devotee what is considered to be a barrier to the discharge of devotional service. Those who are engaged in the devotional service of the Lord can rise to the position of unalloyed devotional service by His transcendental attraction.

TEXT 6

natāḥ sma te nātha sadāṅghri-paṅkajaṁ

viriñca-vairiñcya-surendra-vanditam

parāyaṇaṁ kṣemam ihecchatāṁ paraṁ

na yatra kālaḥ prabhavet paraḥ prabhuḥ

SYNONYMS

natāḥ-bowed down; sma-we had done so; te-unto You; nātha-O Lord; sadā-always; aṅghri-paṅkajam-the lotus feet; viriñca-Brahmā, the first living being; vairiñcya-sons of Brahmā like Sanaka and Sanātana; sura-indra-the King of heaven; vanditam-worshiped by; parāyaṇam-the supreme; kṣemam-welfare; iha-in this life; icchatām-one who so desires; param-the highest; na-never; yatra-wherein; kālaḥ-inevitable time; prabhavet-can exert its influence; paraḥ-transcendental; prabhuḥ-the Supreme Lord.

The citizens said: O Lord, You are worshiped by all demigods like Brahmā, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You.

The Supreme Lord is Śrī Kṛṣṇa, as confirmed in Bhagavad-gītā, Brahma-saṁhitā and other authorized Vedic literatures. No one is equal to or greater than Him, and that is the verdict of all scriptures. The influence of time and space is exerted upon the dependent living entities, who are all parts and parcels of the Supreme Lord. The living entities are predominated Brahman, whereas the Supreme Lord is the predominating Absolute. As soon as we forget this clear fact, we are at once in illusion, and thus we are put into threefold miseries, as one is put into dense darkness. The clear consciousness of the cognizant living being is God consciousness, in which one bows down unto Him in all circumstances.

TEXT 7

bhavāya nas tvaṁ bhava viśva-bhāvana

tvam eva mātātha suhṛt-patiḥ pitā

tvaṁ sad-gurur naḥ paramaṁ ca daivataṁ

yasyānuvṛttyā kṛtino babhūvima

SYNONYMS

bhavāya-for welfare; naḥ-for us; tvam-Your Lordship; bhava-just become; viśva-bhāvana-the creator of the universe; tvam-Your Lordship; eva-certainly; mātā-mother; atha-as also; suhṛt-well-wisher; patiḥ-husband; pitā-father; tvam-Your Lordship; sat-guruḥ-spiritual master; naḥ-our; paramam-the supreme; ca-and; daivatam-worshipable Deity; yasya-whose; anuvṛttyā-following in the footsteps; kṛtinaḥ-successful; babhūvima-we have become.

O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy.

The all-good Personality of Godhead, being the creator of the universe, also plans for the good of all good living beings. The good living beings are advised by the Lord to follow His good advice, and by doing so they become successful in all spheres of life. There is no need to worship any deity but the Lord. The Lord is all-powerful, and if He is satisfied by our obedience unto His lotus feet, He is competent to bestow upon us all kinds of blessings for the successful execution of both our material and spiritual lives. For attaining spiritual existence, the human form is a chance for all to understand our eternal relation with God. Our relation with Him is eternal; it can neither be broken nor vanquished. It may be forgotten for the time being, but it can be revived also by the grace of the Lord, if we follow His injunctions, which are revealed in the scriptures of all times and all places.

TEXT 8

aho sanāthā bhavatā sma yad vayaṁ

traiviṣṭapānām api dūra-darśanam

prema-smita-snigdha-nirīkṣaṇānanaṁ

paśyema rūpaṁ tava sarva-saubhagam

SYNONYMS

aho-oh, it is our good luck; sa-nāthāḥ-to be under the protection of the master; bhavatā-by Your good self; sma-as we have become; yat vayam-as we are; traiviṣṭa-pānām-of the demigods; api-also; dūra-darśanam-very rarely seen; prema-smita-smiling with love; snigdha-affectionate; nirīkṣaṇa-ānanam-face looking in that mode; paśyema-let us look; rūpam-beauty; tava-Your; sarva-all; saubhagam-auspiciousness.

Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness.

The Lord in His eternal personal form can be seen only by the pure devotees. The Lord is never impersonal, but He is the Supreme Absolute Personality of Godhead, possible to be visited by devotional service face to face, which is impossible to be done even by the denizens of higher planets. When Brahmājī and other demigods want to consult Lord Viṣṇu, the plenary portion of Lord Kṛṣṇa, they have to wait on the shore of the ocean of milk where Lord Viṣṇu is lying on White Land (Śvetadvīpa). This ocean of milk and the Śvetadvīpa planet are the replica of Vaikuṇṭhaloka within the universe. Neither Brahmājī nor the demigods like Indra can enter into this island of Śvetadvīpa, but they can stand on the shore of the ocean of milk and transmit their message to Lord Viṣṇu, known as Kṣīrodakaśāyī Viṣṇu. Therefore, the Lord is rarely seen by them, but the inhabitants of Dvārakā, because of their being pure devotees without any tinge of the material contamination of fruitive activities and empiric philosophical speculation, can see Him face to face by the grace of the Lord. This is the original state of the living entities and can be attained by reviving our natural and constitutional state of life, which is discovered by devotional service only.

TEXT 9

yarhy ambujākṣāpasasāra bho bhavān

kurūn madhūn vātha suhṛd-didṛkṣayā

tatrābda-koṭi-pratimaḥ kṣaṇo bhaved

raviṁ vinākṣṇor iva nas tavācyuta

SYNONYMS

yarhi-whenever; ambuja-akṣa-O lotus-eyed one; apasasāra-You go away; bho-oh; bhavān-Yourself; kurūn-the descendants of King Kuru; madhūn-the inhabitants of Mathurā (Vrajabhūmi); vā-either; atha-therefore; suhṛt-didṛkṣayā-for meeting them; tatra-at that time; abda-koṭi-millions of years; pratimaḥ-like; kṣaṇaḥ-moments; bhavet-becomes; ravim-the sun; vinā-without; akṣṇoḥ-of the eyes; iva-like that; naḥ-ours; tava-Your; acyuta-O infallible one.

O lotus-eyed Lord, whenever You go away to Mathurā, Vṛndāvana or Hastināpura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun.

We are all proud of our material senses for making experiments to determine the existence of God. But we forget that our senses are not absolute by themselves. They can only act under certain conditions. For example, our eyes. As long as the sunshine is there, our eyes are useful to a certain extent. But in the absence of sunshine, the eyes are useless. Lord Śrī Kṛṣṇa, being the primeval Lord, the Supreme Truth, is compared to the sun. Without Him all our knowledge is either false or partial. The opposite of the sun is the darkness, and similarly the opposite of Kṛṣṇa is māyā, or illusion. The devotees of the Lord can see everything in true perspective due to the light disseminated by Lord Kṛṣṇa. By the grace of the Lord the pure devotee cannot be in the darkness of ignorance. Therefore, it is necessary that we must always be in the sight of Lord Kṛṣṇa so that we can see both ourselves and the Lord with His different energies. As we cannot see anything in the absence of the sun, so also we cannot see anything including our own self, without the factual presence of the Lord. Without Him all our knowledge is covered by illusion.

TEXT 10

kathaṁ vayaṁ nātha ciroṣite tvayi

prasanna-dṛṣṭyākhila-tāpa-śoṣaṇam

jīvema te sundara-hāsa-śobhitam

apaśyamānā vadanaṁ manoharam

iti codīritā vācaḥ

prajānāṁ bhakta-vatsalaḥ

śṛṇvāno 'nugrahaṁ dṛṣṭyā

vitanvan prāviśat puram

SYNONYMS

katham-how; vayam-we; nātha-O Lord; ciroṣite-being abroad almost always; tvayi-by You; prasanna-satisfaction; dṛṣṭyā-by the glance; akhila-universal; tāpa-miseries; śoṣaṇam-vanquishing; jīvema-shall be able to live; te-Your; sundara-beautiful; hāsa-smiling; śobhitam-decorated; apaśyamānāḥ-without seeing; vadanam-face; manoharam-attractive; iti-thus; ca-and; udīritāḥ-speaking; vācaḥ-words; prajānām-of the citizens; bhakta-vatsalaḥ-kind to the devotees; śṛṇvānaḥ-thus learning; anugraham-kindness; dṛṣṭyā-by glances; vitanvan-distributing; prāviśat-entered; puram-Dvārakāpurī.

O master, if You live abroad all the time, then we cannot look at Your attractive face, whose smiles vanquish all our sufferings. How can we exist without Your presence?Upon hearing their speeches, the Lord, who is very kind to the citizens and the devotees, entered the city of Dvārakā and acknowledged all their greetings by casting His transcendental glance over them.

Lord Kṛṣṇa's attraction is so powerful that once being attracted by Him one cannot tolerate separation from Him. Why is this so? Because we are all eternally related with Him as the sun rays are eternally related with the sun disc. The sun rays are molecular parts of the solar radiation. Thus the sun rays and the sun cannot be separated. The separation by the cloud is temporary and artificial, and as soon as the cloud is cleared, the sun rays again display their natural effulgence in the presence of the sun. Similarly, the living entities, who are molecular parts of the whole spirit, are separated from the Lord by the artificial covering of māyā, illusory energy. This illusory energy, or the curtain of māyā, has to be removed, and when it is so done, the living entity can see the Lord face to face, and all his miseries are at once removed. Every one of us wants to remove the miseries of life, but we do not know how to do it. The solution is given here, and it rests on us to assimilate it or not.

TEXT 11

madhu-bhoja-daśārhārha-

kukurāndhaka-vṛṣṇibhiḥ

ātma-tulya-balair guptāṁ

nāgair bhogavatīm iva

SYNONYMS

madhu-Madhu; bhoja-Bhoja; daśārha-Daśārha; arha-Arha; kukura-Kukura; andhaka-Andhaka; vṛṣṇibhiḥ-by the descendants of Vṛṣṇi; ātma-tulya-as good as Himself; balaiḥ-by strength; guptām-protected; nāgaiḥ-by the Nāgas; bhogavatīm-the capital of Nāgaloka; iva-like.

As Bhogavatī, the capital of Nāgaloka, is protected by the Nāgas, so was Dvārakā protected by the descendants of Vṛṣṇi-Bhoja, Madhu, Daśārha, Arha, Kukura, Andhaka, etc.-who were as strong as Lord Kṛṣṇa.

The Nāgaloka planet is situated below the earth planet, and it is understood that the sun rays are hampered there. The darkness of the planet is, however, removed by the flashes of the jewels set on the heads of the Nāgas (celestial serpents), and it is said that there are beautiful gardens, rivulets, etc., for the enjoyment of the Nāgas. It is understood here also that the place is well protected by the inhabitants. So also the city of Dvārakā was well protected by the descendants of Vṛṣṇi, who were as powerful as the Lord, insofar as He manifested His strength upon this earth.

TEXT 12

sarvartu-sarva-vibhava-

puṇya-vṛkṣa-latāśramaiḥ

udyānopavanārāmair

vṛta-padmākara-śriyam

SYNONYMS

sarva-all; ṛtu-seasons; sarva-all; vibhava-opulences; puṇya-pious; vṛkṣa-trees; latā-creepers; āśramaiḥ-with hermitages; udyāna-orchards; upavana-flower gardens; ārāmaiḥ-pleasure gardens and beautiful parks; vṛta-surrounded by; padma-ākara-the birthplaces of lotuses or nice reservoirs of water; śriyam-increasing the beauty.

The city of Dvārakāpurī was filled with the opulences of all seasons. There were hermitages, orchards, flower gardens, parks and reservoirs of water breeding lotus flowers all over.

Perfection of human civilization is made possible by utilizing the gifts of nature in their own way. As we find herewith in the description of its opulence, Dvārakā was surrounded by flower gardens and fruit orchards along with reservoirs of water and growing lotuses. There is no mention of mills and factories supported by slaughterhouses, which are the necessary paraphernalia of the modern metropolis. The propensity to utilize nature's own gifts is still there, even in the heart of modern civilized man. The leaders of modern civilization select their own residential quarters in a place where there are such naturally beautiful gardens and reservoirs of water, but they leave the common men to reside in congested areas without parks and gardens. Herein of course we find a different description of the city of Dvārakā. It is understood that the whole dhāma, or residential quarter, was surrounded by such gardens and parks with reservoirs of water where lotuses grew. It is understood that all the people depended on nature's gifts of fruits and flowers without industrial enterprises promoting filthy huts and slums for residential quarters. Advancement of civilization is estimated not on the growth of mills and factories to deteriorate the finer instincts of the human being, but on developing the potent spiritual instincts of human beings and giving them a chance to go back to Godhead. Development of factories and mills is called ugra-karma, or pungent activities, and such activities deteriorate the finer sentiments of the human being and society to form a dungeon of demons.

We find herein the mention of pious trees which produce seasonal flowers and fruits. The impious trees are useless jungles only, and they can only be used to supply fuels. In the modern civilization such impious trees are planted on the sides of roads. Human energy should be properly utilized in developing the finer senses for spiritual understanding, in which lies the solution of life. Fruits, flowers, beautiful gardens, parks and reservoirs of water with ducks and swans playing in the midst of lotus flowers, and cows giving sufficient milk and butter are essential for developing the finer tissues of the human body. As against this, the dungeons of mines, factories and workshops develop demoniac propensities in the working class. The vested interests flourish at the cost of the working class, and consequently there are severe clashes between them in so many ways. The description of Dvārakā-dhāma is the ideal of human civilization.

TEXT 13

gopura-dvāra-mārgeṣu

kṛta-kautuka-toraṇām

citra-dhvaja-patākāgrair

antaḥ pratihatā-tapām

SYNONYMS

gopura-the gateway of the city; dvāra-door; mārgeṣu-on different roads; kṛta-undertaken; kautuka-because of the festival; toraṇām-decorated arch; citra-painted; dhvaja-flags; patākā-agraiḥ-by the foremost signs; antaḥ-within; pratihatā-checked; tapām-sunshine.

The city gateway, the household doors and festooned arches along the roads were all nicely decorated with festive signs like plantain trees and mango leaves, all to welcome the Lord. Flags, garlands and painted signs and slogans all combined to shade the sunshine.

Signs of decoration in special festivals were also collected from the gifts of nature, such as the plantain trees, the mango trees, fruits and flowers. Mango trees, coconut palms and plantain trees are still accepted as auspicious signs. The flags mentioned above were all painted with the picture of either Garuḍa or Hanumān, the two great servitors of the Lord. For devotees, such paintings and decorations are still adored, and the servitor of the master is paid more respects for the satisfaction of the Lord.

TEXT 14

sammārjita-mahā-mārga-

rathyāpaṇaka-catvarām

siktāṁ gandha-jalair uptāṁ

phala-puṣpākṣatāṅkuraiḥ

SYNONYMS

sammārjita-thoroughly cleansed; mahā-mārga-highways; rathya-lanes and subways; āpaṇaka-shopping marketplaces; catvarām-public meeting places; siktām-moistened with; gandha-jalaiḥ-scented water; uptām-was strewn with; phala-fruits; puṣpa-flowers; akṣata-unbroken; aṅkuraiḥ-seeds.

The highways, subways, lanes, markets and public meeting places were all thoroughly cleansed and then moistened with scented water. And to welcome the Lord, fruits, flowers and unbroken seeds were strewn everywhere.

Scented waters prepared by distilling flowers like rose and keora were requisitioned to wet the roads, streets and lanes of Dvārakā-dhāma. Such places, along with the marketplace and public meeting places, were thoroughly cleansed. From the above description, it appears that the city of Dvārakādhāma was considerably big, containing many highways, streets and public meeting places with parks, gardens and reservoirs of water, all very nicely decorated with flowers and fruits. And to welcome the Lord such flowers and fruits with unbroken seeds of grain were also strewn over the public places. Unbroken seeds of grain or fruits in the seedling stage were considered auspicious, and they are still so used by the Hindus in general on festival days.

TEXT 15

dvāri dvāri gṛhāṇāṁ ca

dadhy-akṣata-phalekṣubhiḥ

alaṅkṛtāṁ pūrṇa-kumbhair

balibhir dhūpa-dīpakaiḥ

SYNONYMS

dvāri dvāri-the door of each and every house; gṛhāṇām-of all the residential buildings; ca-and; dadhi-curd; akṣata-unbroken; phala-fruit; ikṣubhiḥ-sugarcane; alaṅkṛtām-decorated; pūrṇa-kumbhaiḥ-full water pots; balibhiḥ-along with articles for worship; dhūpa-incense; dīpakaiḥ-with lamps and candles.

In each and every door of the residential houses, auspicious things like curd, unbroken fruits, sugarcane and full waterpots with articles for worship, incense and candles were all displayed.

The process of reception according to Vedic rites is not at all dry. The reception was made not simply by decorating the roads and streets as above mentioned, but by worshiping the Lord with requisite ingredients like incense, lamps, flowers, sweets, fruits and other palatable eatables, according to one's capacity. All were offered to the Lord, and the remnants of the foodstuff were distributed amongst the gathering citizens. So it was not like a dry reception of these modern days. Each and every house was ready to receive the Lord in a similar way, and thus each and every house on the roads and streets distributed such remnants of food to the citizens, and therefore the festival was successful. Without distribution of food, no function is complete, and that is the way of Vedic culture.

TEXTS 16-17

niśamya preṣṭham āyāntaṁ

vasudevo mahā-manāḥ

akrūraś cograsenaś ca

rāmaś cādbhuta-vikramaḥ

pradyumnaś cārudeṣṇaś ca

sāmbo jāmbavatī-sutaḥ

praharṣa-vegocchaśita-

śayanāsana-bhojanāḥ

SYNONYMS

niśamya-just hearing; preṣṭham-the dearmost; āyāntam-coming home; vasudevaḥ-Vasudeva (the father of Kṛṣṇa); mahā-manāḥ-the magnanimous; akrūraḥ-Akrūra; ca-and; ugrasenaḥ-Ugrasena; ca-and; rāmaḥ-Balarāma (the elder brother of Kṛṣṇa); ca-and; adbhuta-superhuman; vikramaḥ-prowess; pradyumnaḥ-Pradyumna; cārudeṣṇaḥ-Cārudeṣṇa; ca-and; sāmbaḥ-Sāmba; jāmbavatī-sutaḥ-the son of Jāmbavatī; praharṣa-extreme happiness; vega-force; ucchaśita-being influenced by; śayana-lying down; āsana-sitting on; bhojanāḥ-dining.

On hearing that the most dear Kṛṣṇa was approaching Dvārakādhāma, magnanimous Vasudeva, Akrūra, Ugrasena, Balarāma (the superhumanly powerful), Pradyumna, Cārudeṣṇa and Sāmba the son of Jāmbavatī, all extremely happy, abandoned resting, sitting and dining.

Vasudeva: Son of King Śūrasena, husband of Devakī and father of Lord Śrī Kṛṣṇa. He is the brother of Kuntī and father of Subhadrā. Subhadrā was married with her cousin Arjuna, and this system is still prevalent in some parts of India. Vasudeva was appointed minister of Ugrasena, and later on he married eight daughters of Ugrasena's brother Devaka. Devakī is only one of them. Kaṁsa was his brother-in-law, and Vasudeva accepted voluntary imprisonment by Kaṁsa on mutual agreement to deliver the eighth son of Devakī. This was foiled by the will of Kṛṣṇa. As maternal uncle of the Pāṇḍavas, he took active parts in the purificatory process of the Pāṇḍavas. He sent for the priest Kaśyapa at the Śatasṛṅga Parvata, and he executed the functions. When Kṛṣṇa appeared within the bars of Kaṁsa's prison house, He was transferred by Vasudeva to the house of Nanda Mahārāja, the foster father of Kṛṣṇa, at Gokula. Kṛṣṇa disappeared along with Baladeva prior to the disappearance of Vasudeva, and Arjuna (Vasudeva's nephew) undertook the charge of the funeral ceremony after Vasudeva's disappearance.

Akrūra: The commander in chief of the Vṛṣṇi dynasty and a great devotee of Lord Kṛṣṇa. Akrūra attained success in devotional service to the Lord by the one single process of offering prayers. He was the husband of Sūtanī, daughter of Ahūka. He supported Arjuna when Arjuna took Subhadrā forcibly away by the will of Kṛṣṇa. Both Kṛṣṇa and Akrūra went to see Arjuna after his successful kidnapping of Subhadrā. Both of them presented dowries to Arjuna after this incidence. Akrūra was present also when Abhimanyu, the son of Subhadrā, was married with Uttarā, mother of Mahārāja Parīkṣit. Ahūka, the father-in-law of Akrūra, was not on good terms with Akrūra. But both of them were devotees of the Lord.

Ugrasena: One of the powerful kings of the Vṛṣṇi dynasty and cousin of Mahārāja Kuntibhoja. His other name is Ahūka. His minister was Vasudeva, and his son was the powerful Kaṁsa. This Kaṁsa imprisoned his father and became the King of Mathurā. By the grace of Lord Kṛṣṇa and His brother, Lord Baladeva, Kaṁsa was killed, and Ugrasena was reinstalled on the throne. When Śālva attacked the city of Dvārakā, Ugrasena fought very valiantly and repulsed the enemy. Ugrasena inquired from Nāradajī about the divinity of Lord Kṛṣṇa. When the Yadu dynasty was to be vanquished, Ugrasena was entrusted with the iron lump produced from the womb of Sāmba. He cut the iron lump into pieces and then pasted it and mixed it up with the sea water on the coast of Dvārakā. After this, he ordered complete prohibition within the city of Dvārakā and the kingdom. He got salvation after his death.

Baladeva: He is the divine son of Vasudeva by his wife Rohiṇī. He is also known as Rohiṇī-nandana, the beloved son of Rohiṇī. He was also entrusted to Nanda Mahārāja along with His mother, Rohiṇī, when Vasudeva embraced imprisonment by mutual agreement with Kaṁsa. So Nanda Mahārāja is also the foster father of Baladeva along with Lord Kṛṣṇa. Lord Kṛṣṇa and Lord Baladeva were constant companions from Their very childhood, although They were stepbrothers. He is the plenary manifestation of the Supreme Personality of Godhead, and therefore He is as good and powerful as Lord Kṛṣṇa. He belongs to the viṣṇu-tattva (the principle of Godhead). He attended the svayaṁvara ceremony of Draupadī along with Śrī Kṛṣṇa. When Subhadrā was kidnapped by Arjuna by the organized plan of Śrī Kṛṣṇa, Baladeva was very angry with Arjuna and wanted to kill him at once. Śrī Kṛṣṇa, for the sake of His dear friend, fell at the feet of Lord Baladeva and implored Him not to be so angry. Śrī Baladeva was thus satisfied. Similarly, He was once very angry with the Kauravas, and He wanted to throw their whole city into the depths of the Yamunā. But the Kauravas satisfied Him by surrendering unto His divine lotus feet. He was actually the seventh son of Devakī prior to the birth of Lord Kṛṣṇa, but by the will of the Lord He was transferred to the womb of Rohiṇī to escape the wrath of Kaṁsa. His other name is therefore Saṅkarṣaṇa, who is also the plenary portion of Śrī Baladeva. Because He is as powerful as Lord Kṛṣṇa and can bestow spiritual power to the devotees, He is therefore known as Baladeva. In the Vedas also it is enjoined that no one can know the Supreme Lord without being favored by Baladeva. Bala means spiritual strength not physical. Some less intelligent persons interpret bala as the strength of the body. But no one can have spiritual realization by physical strength. Physical strength ends with the end of the physical body, but spiritual strength follows the spirit soul to the next transmigration, and therefore the strength obtained by Baladeva is never wasted. The strength is eternal, and thus Baladeva is the original spiritual master of all devotees.

Śrī Baladeva was also a class friend of Lord Śrī Kṛṣṇa as a student of Sāndīpani Muni. In His childhood He killed many asuras along with Śrī Kṛṣṇa, and specifically He killed the Dhenukāsura at Tālavana. During the Kurukṣetra battle, He remained neutral, and He tried His best not to bring about the fight. He was in favor of Duryodhana, but still He remained neutral. When there was a club-fight between Duryodhana and Bhīmasena, He was present on the spot. He was angry at Bhīmasena when the latter struck Duryodhana on the thigh or below the belt, and He wanted to retaliate the unfair action. Lord Śrī Kṛṣṇa saved Bhīma from His wrath. But He left the place at once, being disgusted at Bhīmasena, and after His departure Duryodhana fell to the ground to meet his death. The funeral ceremony of Abhimanyu, the son of Arjuna, was performed by Him, as He was the maternal uncle. It was impossible to be performed by any one of the Pāṇḍavas, who were all overwhelmed with grief. At the last stage, He departed from this world by producing a great white snake from His mouth, and thus He was carried by Śeṣanāga in the shape of a serpent.

Pradyumna: Incarnation of Kāmadeva or, according to others, incarnation of Sanat-kumāra, born as the son of the Personality of Godhead Lord Śrī Kṛṣṇa and Lakṣmīdevī Śrīmatī Rukmiṇī, the principal queen at Dvārakā. He was one of those who went to congratulate Arjuna upon his marrying Subhadrā. He was one of the great generals who fought with Śālva, and while fighting with him he became unconscious on the battlefield. His charioteer brought him back to the camp from the battlefield, and for this action he was very sorry and rebuked his charioteer. However, he fought again with Śālva and was victorious. He heard all about the different demigods from Nāradajī. He is one of the four plenary expansions of Lord Śrī Kṛṣṇa. He is the third one. He inquired from his father, Śrī Kṛṣṇa, about the glories of the brāhmaṇas. During the fratricidal war amongst the descendants of Yadu, he died at the hand of Bhoja, another king of the Vṛṣṇis. After his death, he was installed in his original position.

Cārudeṣṇa: Another son of Lord Śrī Kṛṣṇa and Rukmiṇīdevī. He was also present during the svayaṁvara ceremony of Draupadī. He was a great warrior like his brothers and father. He fought with Vivinidhaka and killed him in the fight.

Sāmba: One of the great heroes of the Yadu dynasty and the son of Lord Śrī Kṛṣṇa by His wife Jāmbavatī. He learned the military art of throwing arrows from Arjuna, and he became a member of parliament during the time of Mahārāja Yudhiṣṭhira. He was present during the Rājasūya-yajña of Mahārāja Yudhiṣṭhira. When all the Vṛṣṇis were assembled during the time of Pravaśa-yajña, his glorious activities were narrated by Sātyaki before Lord Baladeva. He was also present along with his father, Lord Śrī Kṛṣṇa, during the Aśvamedha-yajña performed by Yudhiṣṭhira. He was presented before some ṛṣis falsely dressed as a pregnant woman by his brothers, and in fun he asked the ṛṣis what he was going to deliver. The ṛṣis replied that he would deliver a lump of iron, which would be the cause of fratricidal war in the family of Yadu. The next day, in the morning, Sāmba delivered a large lump of iron, which was entrusted with Ugrasena for necessary action. Actually later on there was the foretold fratricidal war, and Sāmba died in that war.

So all these sons of Lord Kṛṣṇa left their respective palaces and leaving aside all engagements, including lying down, sitting and dining, hastened toward their exalted father.

TEXT 18

vāraṇendraṁ puraskṛtya

brāhmaṇaiḥ sasumaṅgalaiḥ

śaṅkha-tūrya-ninādena

brahma-ghoṣeṇa cādṛtāḥ

pratyujjagmū rathair hṛṣṭāḥ

praṇayāgata-sādhvasāḥ

SYNONYMS

vāraṇa-indram-elephants on the auspicious mission; puraskṛtya-putting in the front; brāhmaṇaiḥ-by the brāhmaṇas; sa-sumaṅgalaiḥ-with all-auspicious signs; śaṅkha-conchshell; tūrya-bugle; ninādena-by the sound of; brahma-ghoṣeṇa-by chanting the hymns of the Vedas; ca-and; ādṛtāḥ-glorified; prati-towards; ujjagmuḥ-proceeded hurriedly; rathaiḥ-on the chariots; hṛṣṭāḥ-in cheerfulness; praṇayāgata-saturated with affection; sādhvasāḥ-all-respectful.

They hastened toward the Lord on chariots with brāhmaṇas bearing flowers. Before them were elephants, emblems of good fortune. Conchshells and bugles were sounded, and Vedic hymns were chanted. Thus they offered their respects, which were saturated with affection.

The Vedic way of receiving a great personality creates an atmosphere of respect, which is saturated with affection and veneration for the person received. The auspicious atmosphere of such a reception depends on the paraphernalia described above, including conchshells, flowers, incense, decorated elephants, and the qualified brāhmaṇas reciting verses from the Vedic literatures. Such a program of reception is full of sincerity, on the part of both the receiver and the received.

TEXT 19

vāramukhyāś ca śataśo

yānais tad-darśanotsukāḥ

lasat-kuṇḍala-nirbhāta-

kapola-vadana-śriyaḥ

SYNONYMS

vāramukhyāḥ-well-known prostitutes; ca-and; śataśaḥ-hundreds of; yānaiḥ-by vehicles; tat-darśana-for meeting Him (Lord Śrī Kṛṣṇa); utsukāḥ-very much anxious; lasat-hanging; kuṇḍala-earrings; nirbhāta-dazzling; kapola-forehead; vadana-face; śriyaḥ-beauty.

At the same time, many hundreds of well-known prostitutes began to proceed on various vehicles. They were all very eager to meet the Lord, and their beautiful faces were decorated with dazzling earrings, which enhanced the beauty of their foreheads.

We may not hate even the prostitutes if they are devotees of the Lord. Even to date there are many prostitutes in great cities of India who are sincere devotees of the Lord. By tricks of chance one may be obliged to adopt a profession which is not very adorable in society, but that does not hamper one in executing devotional service to the Lord. Devotional service to the Lord is uncheckable in all circumstances. It is understood herewith that even in those days, about five thousand years ago, there were prostitutes in a city like Dvārakā, where Lord Kṛṣṇa resided. This means that prostitutes are necessary citizens for the proper upkeep of society. The government opens wine shops, but this does not mean that the government encourages the drinking of wine. The idea is that there is a class of men who will drink at any cost, and it has been experienced that prohibition in great cities encouraged illicit smuggling of wine. Similarly, men who are not satisfied at home require such concessions, and if there is no prostitute, then such low men will induce others into prostitution. It is better that prostitutes be available in the marketplace so that the sanctity of society can be maintained. It is better to maintain a class of prostitutes than to encourage prostitutes within society. The real reformation is to enlighten all people to become devotees of the Lord, and that will check all kinds of deteriorating factors of life.

Śrī Bilvamaṅgala Ṭhākura, a great ācārya of the Viṣṇusvāmī Vaiṣṇava sect, in his householder life was overly attached to a prostitute who happened to be a devotee of the Lord. One night when the Ṭhākura came to Cintāmaṇi's house in torrents of rain and thunder, Cintāmaṇi was astonished to see how the Ṭhākura could come on such a dreadful night after crossing a foaming river which was full of waves. She said to Ṭhākura Bilvamaṅgala that his attraction for the flesh and bone of an insignificant woman like her would be properly utilized if it could be diverted to the devotional service of the Lord to achieve attraction for the transcendental beauty of the Lord. It was a momentous hour for the Ṭhākura, and he took a turn towards spiritual realization by the words of a prostitute. Later on the Ṭhākura accepted the prostitute as his spiritual master, and in several places of his literary works he has glorified the name of Cintāmaṇi, who showed him the right path.

In the Bhagavad-gītā (9.32) the Lord says, "O son of Pṛthā, even the low-born caṇḍālas and those who are born in a family of unbelievers, and even the prostitutes, shall attain perfection of life if they take shelter of unalloyed devotional service to Me, because in the path of devotional service there are no impediments due to degraded birth and occupation. The path is open for everyone who agrees to follow it."

It appears that the prostitutes of Dvārakā, who were so eager to meet the Lord, were all His unalloyed devotees, and thus they were all on the path of salvation according to the above version of the Bhagavad-gītā. Therefore, the only reformation that is necessary in society is to make an organized effort to turn the citizens into devotees of the Lord, and thus all good qualities of the denizens of heaven will overtake them in their own way. On the other hand, those who are nondevotees have no good qualifications whatsoever, however they may be materially advanced. The difference is that the devotees of the Lord are on the path of liberation, whereas the nondevotees are on the path of further entanglement in material bondage. The criterion of advancement of civilization is whether the people are educated and advanced on the path of salvation.

TEXT 20

naṭa-nartaka-gandharvāḥ

sūta-māgadha-vandinaḥ

gāyanti cottamaśloka-

caritāny adbhutāni ca

SYNONYMS

naṭa-dramatists; nartaka-dancers; gandharvāḥ-celestial singers; sūta-professional historians; māgadha-professional genealogists; vandinaḥ-professional learned speakers; gāyanti-chant; ca-respectively; uttamaśloka-the Supreme Lord; caritāni-activities; adbhutāni-all superhuman; ca-and.

Expert dramatists, artists, dancers, singers, historians, genealogists and learned speakers all gave their respective contributions, being inspired by the superhuman pastimes of the Lord. Thus they proceeded on and on.

It appears that five thousand years ago the society also needed the services of the dramatists, artists, dancers, singers, historians, genealogists, public speakers, etc. Dancers, singers and dramatic artists mostly hailed from the śūdra community, whereas the learned historians, genealogists and public speakers hailed from the brāhmaṇa community. All of them belonged to a particular caste, and they became so trained in their respective families. Such dramatists, dancers, singers, historians, genealogists and public speakers would dwell on the subject of the Lord's superhuman activities in different ages and millenniums, and not on ordinary events. Nor were they in chronological order. All the Purāṇas are historical facts described only in relation with the Supreme Lord in different ages and times as well as on different planets also. Therefore, we do not find any chronological order. The modern historians, therefore, cannot catch up the link, and thus they unauthoritatively remark that the Purāṇas are all imaginary stories only.

Even one hundred years ago in India, all dramatic performances were centered around the superhuman activities of the Supreme Lord. The common people would be verily entertained by the performances of dramas, and yātrā parties played wonderfully on the superhuman activities of the Lord, and thus even the illiterate agriculturist would be a participant in the knowledge of Vedic literature, despite a considerable lack of academic qualifications. Therefore, expert players in drama, dancers, singers, speakers, etc., are required for the spiritual enlightenment of the common man. The genealogists would give account completely of the descendants of a particular family. Even at the present moment the guides in the pilgrimage sites of India submit a complete account of genealogical tables before a newcomer. This wonderful act sometimes attracts more customers to receive such important information.

TEXT 21

bhagavāṁs tatra bandhūnāṁ

paurāṇām anuvartinām

yathā-vidhy upasaṅgamya

sarveṣāṁ mānam ādadhe

SYNONYMS

bhagavān-Śrī Kṛṣṇa, the Personality of Godhead; tatra-in that place; bandhūnām-of the friends; paurāṇām-of the citizens; anuvartinām-those who approached Him to receive and welcome; yathā-vidhi-as it behooves; upasaṅgamya-going nearer; sarveṣām-for each and every one; mānam-honor and respects; ādadhe-offered.

Lord Kṛṣṇa, the Personality of Godhead, approached them and offered due honor and respect to each and every one of the friends, relatives, citizens and all others who came to receive and welcome Him.

The Supreme Lord Personality of Godhead is neither impersonal nor an inert object unable to reciprocate the feelings of His devotees. Here the word yathā-vidhi, or "just as it behooves" is significant. He reciprocates "just as it behooves" with His different types of admirers and devotees. Of course, the pure devotees are of one type only because they have no other object for service but the Lord, and therefore the Lord also reciprocates with such pure devotees just as it behooves, namely, He is always attentive to all the matters of His pure devotees. There are others who designate Him as impersonal, and so the Lord also does not take any personal interest. He satisfies everyone in terms of one's development of spiritual consciousness, and a sample of such reciprocation is exhibited here with His different welcomers.

TEXT 22

prahvābhivādanāśleṣa-

kara-sparśa-smitekṣaṇaiḥ

āśvāsya cāśvapākebhyo

varaiś cābhimatair vibhuḥ

SYNONYMS

prahvā-by bowing His head; abhivādana-by greeting with words; āśleṣa-embracing; kara-sparśa-shaking hands; smita-īkṣaṇaiḥ-by a glancing smile; āśvāsya-by encouragement; ca-and; āśvapākebhyaḥ-down to the lowest rank of dog-eaters; varaiḥ-by benedictions; ca-also; abhimataiḥ-as desired by; vibhuḥ-the Almighty.

The Almighty Lord greeted everyone present by bowing His head, exchanging greetings, embracing, shaking hands, looking and smiling, giving assurances and awarding benedictions, even to the lowest in rank.

To receive the Lord Śrī Kṛṣṇa there were all grades of population, beginning from Vasudeva, Ugrasena and Gargamuni-the father, grandfather and teacher-down to the prostitutes and caṇḍālas, who are accustomed to eat dogs. And every one of them was properly greeted by the Lord in terms of rank and position. As pure living entities, all are the separated parts and parcels of the Lord, and thus no one is alien by His eternal relation. Such pure living entities are graded differently in terms of contamination of the modes of material nature, but the Lord is equally affectionate to all His parts and parcels, despite material gradation. He descends only to recall these materialistic living beings back to His kingdom, and intelligent persons take advantage of this facility offered by the Personality of Godhead to all living beings. No one is rejected by the Lord from the kingdom of God, and it remains with the living being to accept this or not.

TEXT 23

svayaṁ ca gurubhir vipraiḥ

sadāraiḥ sthavirair api

āśīrbhir yujyamāno 'nyair

vandibhiś cāviśat puram

SYNONYMS

svayam-Himself; ca-also; gurubhiḥ-by elderly relatives; vipraiḥ-by the brāhmaṇas; sadāraiḥ-with their wives; sthaviraiḥ-invalid; api-also; āśīrbhiḥ-by the blessing of; yujyamānaḥ-being praised by; anyaiḥ-by others; vandibhiḥ-admirers; ca-and; aviśat-entered; puram-the city.

Then the Lord personally entered the city accompanied by elderly relatives and invalid brāhmaṇas with their wives, all offering benedictions and singing the glories of the Lord. Others also praised the glories of the Lord.

The brāhmaṇas in society were never attentive to banking money for future retired life. When they were old invalids, they used to approach the assembly of the kings, and simply by praising the glorious deeds performed by the kings, along with their wives, they would be provided with all necessities of life. Such brāhmaṇas were not, so to speak, flatterers of the kings, but the kings were actually glorified by their actions, and they were sincerely still more encouraged in pious acts by such brāhmaṇas in a dignified way. Lord Śrī Kṛṣṇa is worthy of all glories, and the praying brāhmaṇas and others were glorified themselves by chanting the glories of the Lord.

TEXT 24

rāja-mārgaṁ gate kṛṣṇe

dvārakāyāḥ kula-striyaḥ

harmyāṇy āruruhur vipra

tad-īkṣaṇa-mahotsavāḥ

SYNONYMS

rāja-mārgam-the public roads; gate-while passing over; kṛṣṇe-by Lord Kṛṣṇa; dvārakāyāḥ-of the city of Dvārakā; kula-striyaḥ-ladies of the respectable families; harmyāṇi-on the palaces; āruruhuḥ-got up; vipra-O brāhmaṇas; tat-īkṣaṇa-just to look upon Him (Kṛṣṇa); mahā-utsavāḥ-accepted as the greatest festival.

When Lord Kṛṣṇa passed over the public roads, all the ladies from the respectable families of Dvārakā went up to the roofs of their palaces just to have a look at the Lord. They considered this to be the greatest festival.

To have a look at the Lord is a great festive occasion undoubtedly, as it was considered by the metropolitan ladies of Dvārakā. This is still followed by the devout ladies of India. Especially during the days of the Jhulana and Janmāṣṭamī ceremonies, the ladies of India still throng up in the greatest number at the temple of the Lord, where His transcendental eternal form is worshiped. The transcendental form of the Lord installed in a temple is not different from the Lord personally. Such a form of the Lord is called arca-vigraha, or arcā incarnation, and is expanded by the Lord by His internal potency just to facilitate the devotional service of His innumerable devotees who are in the material world. The material senses cannot perceive the spiritual nature of the Lord, and therefore the Lord accepts the arca-vigraha, which is apparently made of material elements like earth, wood and stone but actually there is no material contamination. The Lord being kaivalya (one alone), there is no matter in Him. He is one without a second, and therefore the Almighty Lord can appear in any form without being contaminated by the material conception. Therefore, festivities in the temple of the Lord, as held generally, are like festivals performed during the manifestive days of the Lord of Dvārakā, about five thousand years ago. The authorized ācāryas, who know the science perfectly, install such temples of the Lord under regulative principles just to offer facilities to the common man, but persons who are less intelligent, without being conversant with the science, mistake this great attempt to be idol worship and poke their nose into that to which they have no access. Therefore, the ladies or men who observe festivals in the temples of the Lord just to have a look at the transcendental form are a thousand times more glorious than those who are nonbelievers in the transcendental form of the Lord.

It appears from the verse that the inhabitants of Dvārakā were all owners of big palaces. This indicates the prosperity of the city. The ladies got up on the roofs just to have a look at the procession and the Lord. The ladies did not mix with the crowd on the street, and thus their respectability was perfectly observed. There was no artificial equality with the man. Female respectability is preserved more elegantly by keeping the woman separate from the man. The sexes should not mix unrestrictedly.

TEXT 25

nityaṁ nirīkṣamāṇānāṁ

yad api dvārakaukasām

na vitṛpyanti hi dṛśaḥ

śriyo dhāmāṅgam acyutam

SYNONYMS

nityam-regularly, always; nirīkṣamāṇānām-of those who look at Him; yat-although; api-in spite of; dvārakā-okasām-the inhabitants of Dvārakā; na-never; vitṛpyanti-satisfied; hi-exactly; dṛśaḥ-sight; śriyaḥ-beauties; dhāma-aṅgam-the bodily reservoir; acyutam-the infallible.

The inhabitants of Dvārakā were regularly accustomed to look upon the reservoir of all beauty, the infallible Lord, yet they were never satiated.

When the ladies of the city of Dvārakā got up on the roofs of their palaces, they never thought that they had previously many times seen the beautiful body of the infallible Lord. This indicates that they had no satiation in desiring to see the Lord. Anything material seen for a number of times ultimately becomes unattractive by the law of satiation. The law of satiation acts materially, but there is no scope for it in the spiritual realm. The word infallible is significant here, because although the Lord has mercifully descended on earth, He is still infallible. The living entities are fallible because when they come in contact with the material world they lack their spiritual identity, and thus the body materially obtained becomes subjected to birth, growth, transformation, situation, deterioration and annihilation under the laws of nature. The Lord's body is not like that. He descends as He is and is never under the laws of the material modes. His body is the source of everything that be, the reservoir of all beauties beyond our experience. No one, therefore, is satiated by seeing the transcendental body of the Lord because there are always manifestations of newer and newer beauties. The transcendental name, form, qualities, entourage, etc., are all spiritual manifestations, and there is no satiation in chanting the holy name of the Lord, there is no satiation in discussing the qualities of the Lord, and there is no limitation of the entourage of the Lord. He is the source of all and is limitless.

TEXT 26

śriyo nivāso yasyoraḥ

pāna-pātraṁ mukhaṁ dṛśām

bāhavo loka-pālānāṁ

sāraṅgāṇāṁ padāmbujam

SYNONYMS

śriyaḥ-of the goddess of fortune; nivāsaḥ-residential place; yasya-one whose; uraḥ-chest; pāna-pātram-the drinking pot; mukham-face; dṛśām-of eyes; bāhavaḥ-the arms; loka-pālānām-of the administrative demigods; sāraṅgāṇām-of the devotees who talk and sing of the essence or substance; pada-ambujam-the lotus feet.

The Lord's chest is the abode of the goddess of fortune. His moonlike face is the drinking vessel for eyes which hanker after all that is beautiful. His arms are the resting places for the administrative demigods. And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship.

There are different classes of human beings, all seeking different enjoyments from different objects. There are persons who are seeking after the favor of the goddess of fortune, and for them the Vedic literatures give information that the Lord is always served with all reverence by thousands and thousands of goddesses of fortune at the cintāmaṇi-dhāma,cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.29)* the transcendental abode of the Lord where the trees are all desire trees and the buildings are made of touchstone. The Lord Govinda is engaged there in herding the surabhi cows as His natural occupation. These goddesses of fortune can be seen automatically if we are attracted by the bodily features of the Lord. The impersonalists cannot observe such goddesses of fortune because of their dry speculative habit. And those who are artists, overtaken by the beautiful creation, should better see to the beautiful face of the Lord for complete satisfaction. The face of the Lord is the embodiment of beauty. What they call beautiful nature is but His smile, and what they call the sweet songs of the birds are but specimens of the whispering voice of the Lord. There are administrative demigods in charge of departmental service of cosmic management, and there are tiny administrative gods in the state service. They are always afraid of other competitors, but if they take shelter of the arms of the Lord, the Lord can protect them always from the attacks of enemies. A faithful servant of the Lord engaged in the service of administration is the ideal executive head and can well protect the interest of the people in general. Other so-called administrators are symbols of anachronisms leading to the acute distress of the people who are governed by them. The administrators can remain safely under the protection of the arms of the Lord. The essence of everything is the Supreme Lord: He is called the sāram. And those who sing and talk about Him are called the sāraṅgas, or the pure devotees. The pure devotees are always hankering after the lotus feet of the Lord. The lotus has a kind of honey which is transcendentally relished by the devotees. They are like the bees who are always after the honey. Śrīla Rūpa Gosvāmī, the great devotee ācārya of the Gauḍīya-Vaiṣṇava-sampradāya, has sung a song about this lotus honey, comparing himself to the bee: "O my Lord Kṛṣṇa, I beg to offer my prayers unto You. My mind is like the bee, and it is after some honey. Kindly, therefore, give my bee-mind a place at Your lotus feet, which are the resources for all transcendental honey. I know that even big demigods like Brahmā do not see the rays of the nails of Your lotus feet, even though they are engaged in deep meditation for years together. Still, O infallible one, my ambition is such, for You are very merciful to your surrendered devotees. O Mādhava, I know also that I have no genuine devotion for the service of Your lotus feet, but because Your Lordship is inconceivably powerful, You can do what is impossible to be done. Your lotus feet can deride even the nectar of the heavenly kingdom, and therefore I am very much attracted by them. O supreme eternal, please, therefore, let my mind be fixed at Your lotus feet so that eternally I may be able to relish the taste of Your transcendental service." The devotees are satisfied with being placed at the lotus feet of the Lord and have no ambition to see His all-beautiful face or aspire for the protection of the strong arms of the Lord. They are humble by nature, and the Lord is always leaning towards such humble devotees.

TEXT 27

sitātapatra-vyajanair upaskṛtaḥ

prasūna-varṣair abhivarṣitaḥ pathi

piśaṅga-vāsā vana-mālayā babhau

ghano yathārkoḍupa-cāpa-vaidyutaiḥ

SYNONYMS

sita-ātapatra-white umbrella; vyajanaiḥ-with a cāmara fan; upaskṛtaḥ-being served by; prasūna-flowers; varṣaiḥ-by the showers; abhivarṣitaḥ-thus being covered; pathi-on the road; piśaṅga-vāsāḥ-by the yellow garments; vana-mālayā-by the flower garlands; babhau-thus it became; ghanaḥ-cloud; yathā-as if; arka-the sun; uḍupa-the moon; cāpa-the rainbow; vaidyutaiḥ-by the lightning.

As the Lord passed along the public road of Dvārakā, His head was protected from the sunshine by a white umbrella. White feathered fans moved in semicircles, and showers of flowers fell upon the road. His yellow garments and garlands of flowers made it appear as if a dark cloud were surrounded simultaneously by sun, moon, lightning and rainbows.

The sun, moon, rainbow and lightning do not appear in the sky simultaneously. When there is sun, the moonlight becomes insignificant, and if there are clouds and a rainbow, there is no manifestation of lightning. The Lord's bodily hue is just like a new monsoon cloud. He is compared herein to the cloud. The white umbrella over His head is compared to the sun. The movement of the bunch-hair fan of flukes is compared to the moon. The showers of flowers are compared to the stars. His yellow garments are compared to the rainbow. So all these activities of the firmament, being impossible simultaneous factors, cannot be adjusted by comparison. The adjustment is possible only when we think of the inconceivable potency of the Lord. The Lord is all-powerful, and in His presence anything impossible can be made possible by His inconceivable energy. But the situation created at the time of His passing on the roads of Dvārakā was beautiful and could not be compared to anything besides the description of natural phenomena.

TEXT 28

praviṣṭas tu gṛhaṁ pitroḥ

pariṣvaktaḥ sva-mātṛbhiḥ

vavande śirasā sapta

devakī-pramukhā mudā

SYNONYMS

praviṣṭaḥ-after entering; tu-but; gṛham-houses; pitroḥ-of the father; pariṣvaktaḥ-embraced; sva-mātṛbhiḥ-by His own mothers; vavande-offered obeisances; śirasā-His head; sapta-seven; devakī-Devakī; pramukhā-headed by; mudā-gladly.

After entering the house of His father, He was embraced by the mothers present, and the Lord offered His obeisances unto them by placing His head at their feet. The mothers were headed by Devakī [His real mother].

It appears that Vasudeva, the father of Lord Kṛṣṇa, had completely separate residential quarters where he lived with his eighteen wives, out of whom Śrīmatī Devakī is the real mother of Lord Kṛṣṇa. But in spite of this, all other stepmothers were equally affectionate to Him, as will be evident from the following verse. Lord Kṛṣṇa also did not distinguish His real mother from His stepmothers, and He equally offered His obeisances unto all the wives of Vasudeva present on the occasion. According to scriptures also, there are seven mothers: (1) the real mother, (2) the wife of the spiritual master, (3) the wife of a brāhmaṇa, (4) the wife of the king, (5) the cow, (6) the nurse, and (7) the earth. All of them are mothers. Even by this injunction of the śāstras, the stepmother, who is the wife of the father, is also as good as the mother because the father is also one of the spiritual masters. Lord Kṛṣṇa, the Lord of the universe, plays the part of an ideal son just to teach others how to treat their stepmothers.

TEXT 29

tāḥ putram aṅkam āropya

sneha-snuta-payodharāḥ

harṣa-vihvalitātmānaḥ

siṣicur netrajair jalaiḥ

SYNONYMS

tāḥ-all of them; putram-the son; aṅkam-the lap; āropya-having placed on; sneha-snuta-moistened by affection; payodharāḥ-breasts filled up; harṣa-delight; vihvalita-ātmānaḥ-overwhelmed by; siṣicuḥ-wet; netrajaiḥ-from the eyes; jalaiḥ-water.

The mothers, after embracing their son, sat Him on their laps. Due to pure affection, milk sprang from their breasts. They were overwhelmed with delight, and the tears from their eyes wetted the Lord.

When Lord Kṛṣṇa was at Vṛndāvana even the cows would become moistened by affection towards Him, and He would draw milk from the nipples of every affectionate living being, so what to speak of the stepmothers who were already as good as His own mother.

TEXT 30

athāviśat sva-bhavanaṁ

sarva-kāmam anuttamam

prāsādā yatra patnīnāṁ

sahasrāṇi ca ṣoḍaśa

SYNONYMS

atha-thereafter; aviśat-entered; sva-bhavanam-personal palaces; sarva-all; kāmam-desires; anuttamam-perfect to the fullest extent; prāsādāḥ-palaces; yatra-where; patnīnām-of the wives numbering; sahasrāṇi-thousands; ca-over and above; ṣoḍaśa-sixteen.

Thereafter, the Lord entered His palaces, which were perfect to the fullest extent. His wives lived in them, and they numbered over sixteen thousand.

Lord Kṛṣṇa had 16,108 wives, and for each and every one of them there was a fully equipped palace complete with necessary compounds and gardens. Full description of these palaces is given in the Tenth Canto. All the palaces were made of the best marble stone. They were illuminated by jewels and decorated by curtains and carpets of velvet and silk, nicely bedecked and embroidered with gold lace. The Personality of Godhead means one who is full with all power, all energy, all opulences, all beauties, all knowledge and all renunciation. Therefore, in the palaces of the Lord there was nothing wanting for fulfilling all desires of the Lord. The Lord is unlimited, and therefore His desires are also unlimited, and the supply is also unlimited. Everything being unlimited, it is concisely described here as sama-kāmam, or full with all desirable equipment.

TEXT 31

patnyaḥ patiṁ proṣya gṛhānupāgataṁ

vilokya sañjāta-mano-mahotsavāḥ

uttasthur ārāt sahasāsanāśayāt

sākaṁ vratair vrīḍita-locanānanāḥ

SYNONYMS

patnyaḥ-the ladies (wives of Lord Śrī Kṛṣṇa); patim-husband; proṣya-who was away from home; gṛha-anupāgatam-now returned home; vilokya-thus seeing; sañjāta-having developed; manaḥ-mahā-utsavāḥ-a sense of joyful ceremony within the mind; uttasthuḥ-got up; ārāt-from a distance; sahasā-all of a sudden; āsanā-from the seats; āśayāt-from the state of meditation; sākam-along with; vrataiḥ-the vow; vrīḍita-looking coyly; locana-eyes; ānanāḥ-with such faces.

The queens of Lord Śrī Kṛṣṇa rejoiced within their minds to see their husband home after a long period abroad. The queens got up at once from their seats and meditations. As was socially customary, they covered their faces shyly and looked about coyly.

As mentioned above, the Lord entered His home palaces occupied by 16,108 queens. This means that the Lord at once expanded Himself in as many plenary expansions as there were queens and palaces and entered in each and every one of them simultaneously and separately. Here is another manifestation of the feature of His internal potency. He can expand Himself in as many forms of spiritual identity as He desires, even though He is one without a second. It is confirmed by the Śruti-mantra that the Absolute is one alone, and yet He becomes many as soon as He so desires. These manifold expansions of the Supreme Lord are manifested as plenary and separated portions. The separated portions are representations of His energy, and the plenary portions are manifestations of His Personality. Thus the Personality of Godhead manifested Himself in 16,108 plenary expansions and simultaneously entered into each and every one of the palaces of the queens. This is called vaibhava, or the transcendental potency of the Lord. And because He can do so, He is also known as Yogeśvara. Ordinarily, a yogī or mystic living being is able to expand himself at utmost to tenfold expansions of his body, but the Lord can do so to the extent of as many thousands or infinitely, as He likes. Unbelievers become astonished to learn that Lord Kṛṣṇa married more than 16,000 queens because they think of Lord Kṛṣṇa as one of them and measure the potency of the Lord by their own limited potency. One should know, therefore, that the Lord is never on the level of the living beings, who are but expansions of His marginal potency, and one should never equalize the potent and the potency, although there is very little difference of quality between the potent and the potency. The queens were also expansions of His internal potency, and thus the potent and potencies are perpetually exchanging transcendental pleasures, known as pastimes of the Lord. One should not, therefore, become astonished to learn that the Lord married so many wives. On the contrary, one should affirm that even if the Lord marries sixteen thousand million wives, He is not completely manifesting His unlimited and inexhaustible potency. He married only 16,000 wives and entered in each and every one of the different palaces just to impress in the history of the human beings on the surface of the earth that the Lord is never equal to or less than any human being, however powerful he may be. No one, therefore, is either equal to or greater than the Lord. The Lord is always great in all respects. "God is great" is eternal truth.

Therefore, as soon as the queens saw from a distance their husband, who was away from home for long periods due to the Battle of Kurukṣetra, they all arose from the slumber of meditation and prepared to receive their most beloved. According to Yājñavalkya's religious injunctions, a woman whose husband is away from home should not take part in any social functions, should not decorate her body, should not laugh and should not go to any relative's house in any circumstance. This is the vow of the ladies whose husbands are away from home. At the same time, it is also enjoined that a wife should never present herself before the husband in an unclean state. She must decorate herself with ornaments and good dress and should always be present before the husband in a happy and joyous mood. The queens of Lord Kṛṣṇa were all in meditation, thinking of the Lord's absence, and were always meditating upon Him. The Lord's devotees cannot live for a moment without meditating on the Lord, and what to speak of the queens, who were all goddesses of fortune incarnated as queens in the pastimes of the Lord at Dvārakā. They can never be separated from the Lord, either by presence or by trance. The gopīs at Vṛndāvana could not forget the Lord when the Lord was away in the forest cow herding. When the Lord boy Kṛṣṇa was absent from the village, the gopīs at home used to worry about Him traversing the rough ground with His soft lotus feet. By thinking thus, they were sometimes overwhelmed in trance and mortified in the heart. Such is the condition of the pure associates of the Lord. They are always in trance, and so the queens also were in trance during the absence of the Lord. Presently, having seen the Lord from a distance, they at once gave up all their engagements, including the vows of women as described above. According to Śrī Viśvanātha Carkavartī Ṭhākura, there was a regular psychological reaction on the occasion. First of all, rising from their seats, although they wanted to see their husband, they were deterred because of feminine shyness. But due to strong ecstasy, they overcame that stage of weakness and became caught up with the idea of embracing the Lord, and this thought factually made them unconscious of their surrounding environment. This prime state of ecstasy annihilated all other formalities and social conventions, and thus they escaped all stumbling blocks on the path of meeting the Lord. And that is the perfect stage of meeting the Lord of the soul, Śrī Kṛṣṇa.

TEXT 32

tam ātmajair dṛṣṭibhir antarātmanā

duranta-bhāvāḥ parirebhire patim

niruddham apy āsravad ambu netrayor

vilajjatīnāṁ bhṛgu-varya vaiklavāt

SYNONYMS

tam-Him (the Lord); ātma-jaiḥ-by the sons; dṛṣṭibhiḥ-by the sight; antara-ātmanā-by the innermost part of the heart; duranta-bhāvāḥ-insuperable ecstasy; parirebhire-embraced; patim-husband; niruddham-choked up; api-in spite of; āsravat-tears; ambu-like drops of water; netrayoḥ-from the eyes; vilajjatīnām-of those situated in shyness; bhṛgu-varya-O chief of the Bhṛgus; vaiklavāt-inadvertently.

The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him [which is equal to personal embracing]. But, O chief amongst the Bhṛgus, though they tried to restrain their feelings, they inadvertently shed tears.

Although due to feminine shyness there were many hindrances to embracing the dear husband, Lord Śrī Kṛṣṇa, the queens performed that act by seeing Him, by putting Him in the cores of their hearts, and by sending their sons to embrace Him. Still, the act remained unfinished, and tears rolled down their cheeks despite all endeavors to check them. One indirectly embraces the husband by sending the son to embrace him because the son is developed as part of the mother's body. The embrace of the son is not exactly the embrace of husband and wife from the sexual point of view, but the embrace is satisfaction from the affectionate point of view. The embrace of the eyes is more effective in the conjugal relation, and thus according to Śrīla Jīva Gosvāmī there is nothing wrong in such an exchange of feeling between husband and wife.

TEXT 33

yadyapy asau pārśva-gato raho-gatas

tathāpi tasyāṅghri-yugaṁ navaṁ navam

pade pade kā virameta tat-padāc

calāpi yac chrīr na jahāti karhicit

SYNONYMS

yadi-although; api-certainly; asau-He (Lord Śrī Kṛṣṇa); pārśva-gataḥ-just by the side; rahaḥ-gataḥ-exclusively alone; tathāpi-still; tasya-His; aṅghri-yugam-the feet of the Lord; navam navam-newer and newer; pade-step; pade-in every step; kā-who; virameta-can be detached from; tat-padāt-from His feet; calāpi-moving; yat-whom; śrīḥ-the goddess of fortune; na-never; jahāti-quits; karhicit-at any time.

Although Lord Sri Kṛṣṇa was constantly by their sides, as well as exclusively alone, His feet appeared to them to be newer and newer. The goddess of fortune, although by nature always restless and moving, could not quit the Lord's feet. So what woman can be detached from those feet, having once taken shelter of them?

Conditioned living beings are always after the favor of the goddess of fortune, although by nature she is moving from one place to another. In the material world no one is permanently fortunate, however clever one may be. There have been so many big empires in different parts of the world, there have been so many powerful kings all over the world, and there have been so many fortunate men, but all of them have been liquidated gradually. This is the law of material nature. But spiritually it is different. According to Brahma-saṁhitā, the Lord is served very respectfully by hundreds and thousands of goddesses of fortune. They are always in a lonely place also with the Lord. But still the association of the Lord is so inspiringly newer and newer that they cannot quit the Lord for a moment, even though they are by nature very restless and are moving about. The spiritual relation with the Lord is so enlivening and resourceful that no one can leave the company of the Lord, once having taken shelter of Him.

The living beings are by constitution feminine by nature. The male or enjoyer is the Lord, and all manifestations of His different potencies are feminine by nature. In the Bhagavad-gītā, the living beings are designated as parā-prakṛti, or the superior potency. The material elements are aparā-prakṛti, or inferior potency. Such potencies are always employed for the satisfaction of the employer, or the enjoyer. The supreme enjoyer is the Lord Himself, as stated in the Bhagavad-gītā (5.29). The potencies, therefore, when engaged directly in the service of the Lord, revive the natural color, and thus there is no disparity in the relation of the potent and potency.

Generally people engaged in service are always seeking some post under the government or the supreme enjoyer of the state. Since the Lord is the supreme enjoyer of everything in or outside the universe, it is happiness to be employed by Him. Once engaged in the supreme governmental service of the Lord, no living being wishes to be relieved from the engagement. The highest perfection of human life is to seek some employment under the Lord's supreme service. That will make one extremely happy. One need not seek the moving goddess of fortune without the relation of the Lord.

TEXT 34

evaṁ nṛpāṇāṁ kṣiti-bhāra-janmanām

akṣauhiṇībhiḥ parivṛtta-tejasām

vidhāya vairaṁ śvasano yathānalaṁ

mitho vadhenoparato nirāyudhaḥ

SYNONYMS

evam-thus; nṛpāṇām-of the kings or administrators; kṣiti-bhāra-the burden of the earth; janmanām-born in that way; akṣauhiṇībhiḥ-empowered by a military strength of horses, elephants, chariots and infantry; parivṛtta-being puffed up by such surroundings; tejasām-prowess; vidhāya-having created; vairam-hostility; śvasanaḥ-interaction of the wind and the pipe plants; yathā-as it is; analam-fire; mithaḥ-with one another; vadhena-by killing them; uparataḥ-relieved; nirāyudhaḥ-by Himself without being a party to such fighting.

The Lord was pacified after killing those kings who were burdensome to the earth. They were puffed up with their military strength, their horses, elephants, chariots, infantry, etc. He Himself was not a party in the fight. He simply created hostility between the powerful administrators, and they fought amongst themselves. He was like the wind which causes friction between bamboos and so sparks a fire.

As stated above, the living beings are not factual enjoyers of things which are manifested as God's creation. The Lord is the genuine proprietor and enjoyer of everything manifested in His creation. Unfortunately, influenced by the deluding energy, the living being becomes a false enjoyer under the dictation of the modes of nature. Puffed up by such a false sense of becoming God, the deluded living being increases his material strength by so many activities and thus becomes the burden of the earth, so much so that the earth becomes completely uninhabitable by the sane. This state of affairs is called dharmasya glāṇi, or misuse of the energy of the human being. When such misuse of human energy is prominent, the saner living beings become perturbed by the awkward situation created by the vicious administrators, who are simply burdens of the earth, and the Lord appears by His internal potency just to save the saner section of humanity and to alleviate the burden due to the earthly administrators in different parts of the world. He does not favor either of the unwanted administrators, but by His potential power He creates hostility between such unwanted administrators, as the air creates fire in the forest by the friction of the bamboos. The fire in the forest takes place automatically by the force of the air, and similarly the hostility between different groups of politicians takes place by the unseen design of the Lord. The unwanted administrators, puffed up by false power and military strength, thus become engaged in fighting amongst themselves over ideological conflicts and so exhaust themselves of all powers. The history of the world reflects this factual will of the Lord, and it will continue to be enacted until the living beings are attached to the service of the Lord. In the Bhagavad-gītā this fact is very vividly described (Bg. 7.14). It is said, "The deluding energy is My potency, and thus it is not possible for the dependent living beings to supersede the strength of the material modes. But those who take shelter in Me [the Personality of Godhead Śrī Kṛṣṇa] can cross over the gigantic ocean of material energy." This means that no one can establish peace and prosperity in the world by fruitive activities or by speculative philosophy or ideology. The only way is to surrender unto the Supreme Lord and thus become free from the illusion of the deluding energy.

Unfortunately persons who are engaged in destructive work are unable to surrender to the Personality of Godhead. They are all fools of the first order; they are the lowest of the human species of life; they are robbed of their knowledge, although apparently they seem to be academically educated. They are all of the demoniac mentality, always challenging the supreme power of the Lord. Those who are very materialistic, always hankering after material power and strength, are undoubtedly fools of the first order because they have no information of the living energy, and being ignorant of that supreme spiritual science, they are absorbed in material science, which ends with the end of the material body. They are the lowest of human beings because the human life is especially meant for reestablishing the lost relation with the Lord, and they miss this opportunity by being engaged in material activities. They are robbed of their knowledge because even after prolonged speculation they cannot reach to the stage of knowing the Personality of Godhead, the summum bonum of everything. And all of them are men of demoniac principle, and they suffer the consequences, as did such materialistic heroes as Rāvaṇa, Hiraṇyakaśipu, Kaṁsa and others.

TEXT 35

sa eṣa nara-loke 'sminn

avatīrṇaḥ sva-māyayā

reme strī-ratna-kūṭastho

bhagavān prākṛto yathā

SYNONYMS

saḥ-He (the Supreme Personality of Godhead); eṣaḥ-all these; nara-loke-on this planet of human beings; asmin-on this; avatīrṇaḥ-having appeared; sva-personal, internal; māyayā-causeless mercy; reme-enjoyed; strī-ratna-woman who is competent to become a wife of the Lord; kūṭasthaḥ-among; bhagavān-the Personality of Godhead; prākṛtaḥ-mundane; yathā-as if it were.

That Supreme Personality of Godhead Śrī Kṛṣṇa, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs.

The Lord married and lived like a householder. This is certainly like a mundane affair, but when we learn that He married 16,108 wives and lived with them separately in each and every palace, certainly it is not mundane. Therefore, the Lord, living as a householder amongst His competent wives, is never mundane, and His behavior with them is never to be understood as mundane sex relation. The women who became the wives of the Lord are certainly not ordinary women, because to get the Lord as one's husband is the result of many, many millions of births' tapasya (austerity). When the Lord appears on different lokas, or planets, or on this planet of human beings, He displays His transcendental pastimes just to attract the conditioned souls to become His eternal servitors, friends, parents and lovers respectively in the transcendental world, where the Lord eternally reciprocates such exchanges of service. Service is pervertedly represented in the material world and broken untimely, resulting in sad experience. The illusioned living being conditioned by material nature cannot understand out of ignorance that all our relations here in the mundane world are temporary and full of inebrieties. Such relations cannot help us be happy perpetually, but if the same relation is established with the Lord, then we are transferred to the transcendental world after leaving this material body and become eternally related with Him in the relation we desire. The women amongst whom He lived as their husband are not, therefore, women of this mundane world, but are eternally related with Him as transcendental wives, a position which they attained by perfection of devotional service. That is their competency. The Lord is paraṁ brahma, or the Supreme Personality of Godhead. Conditioned souls seek after perpetual happiness in all places-not only on this earth but also on other planets throughout the universe-because constitutionally a spiritual spark, as he is, can travel to any part of God's creation. But being conditioned by the material modes, he tries to travel in space by spacecraft and so fails to reach his destination. The law of gravitation is binding upon him like the shackles of a prisoner. By other processes he can reach anywhere, but even if he reaches the highest planet, he cannot attain that perpetual happiness for which he is searching life after life. When he comes to his senses, however, he seeks after Brahman happiness, knowing it for certain that unlimited happiness, which he is seeking, is never attainable in the material world. As such, the Supreme Being, Parabrahman, certainly does not seek His happiness anywhere in the material world. Nor can His paraphernalia of happiness be found in the material world. He is not impersonal. Because He is the leader and Supreme Being amongst innumerable living beings, He cannot be impersonal. He is exactly like us, and He has all the propensities of an individual living being in fullness. He marries exactly like us, but His marriage is neither mundane nor limited by our experience in the conditioned state. His wives, therefore, appear like mundane women, but factually they are all transcendental liberated souls, perfect manifestations of internal energy.

TEXT 36

uddāma-bhāva-piśunāmala-valgu-hāsa-

vrīḍāvaloka-nihato madano 'pi yāsām

sammuhya cāpam ajahāt pramadottamās tā

yasyendriyaṁ vimathituṁ kuhakair na śekuḥ

SYNONYMS

uddāma-very grave; bhāva-expression; piśuna-exciting; amala-spotless; valgu-hāsa-beautiful smiling; vrīḍa-corner of the eye; avaloka-looking; nihataḥ-conquered; madanaḥ-Cupid (or amadana-the greatly tolerant Śiva); api-also; yāsām-whose; sammuhya-being overpowered by; cāpam-bows; ajahāt-gave up; pramada-woman, who maddens; uttamāḥ-of high grade; tā-all; yasya-whose; indriyam-senses; vimathitum-to perturb; kuhakaiḥ-by magical feats; na-never; śekuḥ-was able.

Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Śiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord.

The path of salvation or the path going back to Godhead always forbids the association of women, and the complete sanātana-dharma or varṇāśrama-dharma scheme forbids or restricts association with women. How, then, can one be accepted as the Supreme Personality of Godhead who is addicted to more than sixteen thousand wives? This question may be relevantly raised by inquisitive persons really anxious to know about the transcendental nature of the Supreme Lord. And to answer such questions, the sages at Naimiṣāraṇya have discussed the transcendental character of the Lord in this and in following verses. It is clear herein that the feminine attractive features which can conquer Cupid or even the supermost tolerant Lord Śiva could not conquer the senses of the Lord. Cupid's business is to invoke mundane lust. The whole universe is moving being agitated by Cupid's arrow. The activities of the world are being carried on by the central attraction of male and female. A male is searching after a mate to his liking, and the female is looking after a suitable male. That is the way of material stimulus. And as soon as a male is combined with a female, the material bondage of the living being is at once tightly interlocked by sex relation, and as a result of this, both the male's and female's attraction for sweet home, motherland, bodily offspring, society and friendship and accumulation of wealth becomes the illusory field of activities, and thus a false but indefatigable attraction for the temporary material existence, which is full of miseries, is manifest. Those who are, therefore, on the path of salvation for going back home back to Godhead, are especially advised by all scriptural instruction to become free from such paraphernalia of material attraction. And that is possible only by the association of the devotees of the Lord, who are called the mahātmās. Cupid throws his arrow upon the living beings to make them mad after the opposite sex, whether the party is actually beautiful or not. Cupid's provocations are going on, even among beastly societies who are all ugly-looking in the estimation of the civilized nations. Thus Cupid's influence is exerted even amongst the ugliest forms, and what to speak of the most perfect beauties. Lord Śiva, who is considered to be most tolerant, was also struck by Cupid's arrow because he also became mad after the Mohinī incarnation of the Lord and acknowledged himself to be defeated. Cupid, however, was himself captivated by the grave and exciting dealings of the goddesses of fortune, and he voluntarily gave up his bow and arrow in a spirit of frustration. Such was the beauty and attraction of the queens of Lord Kṛṣṇa. Yet they could not disturb the transcendental senses of the Lord. This is because the Lord is all-perfect ātmārāma, or self-sufficient. He does not require anyone's extraneous help for His personal satisfaction. Therefore, the queens could not satisfy the Lord by their feminine attractiveness, but they satisfied Him by their sincere affection and service. Only by unalloyed transcendental loving service could they satisfy the Lord, and the Lord was pleased to treat them as wives in reciprocation. Thus being satisfied by their unalloyed service only, the Lord reciprocated the service just like a devout husband. Otherwise He had no business becoming the husband of so many wives. He is the husband of everyone, but to one who accepts Him as such, He reciprocates. This unalloyed affection for the Lord is never to be compared to mundane lust. It is purely transcendental. And the grave dealings, which the queens displayed in natural feminine ways, were also transcendental because the feelings were expressed out of transcendental ecstasy. It is already explained in the previous verse that the Lord appeared like a mundane husband, but factually His relation with His wives was transcendental, pure and unconditioned by the modes of material nature.

TEXT 37

tam ayaṁ manyate loko

hy asaṅgam api saṅginam

ātmaupamyena manujaṁ

vyāpṛṇvānaṁ yato 'budhaḥ

SYNONYMS

tam-unto Lord Kṛṣṇa; ayam-all these (common men); manyate-do speculate within the mind; lokaḥ-the conditioned souls; hi-certainly; asaṅgam-unattached; api-in spite of; saṅginam-affected; ātma-self; aupamyena-by comparison with the self; manujam-ordinary man; vyāpṛṇvānam-being engaged in; yataḥ-because; abudhaḥ-foolish because of ignorance.

The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached.

The word abudhaḥ is significant here. Due to ignorance only, the foolish mundane wranglers misunderstand the Supreme Lord and spread their foolish imaginations amongst innocent persons by propaganda. The Supreme Lord Śrī Kṛṣṇa is the original primeval Personality of Godhead, and when He was personally present before the eyes of everyone, He displayed full-fledged divine potency in every field of activities. As we have already explained in the first verse of Śrīmad-Bhāgavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity. Only the foolish mundaners misunderstand Him, unaware of His eternal form of knowledge and bliss, which is confirmed in the Bhagavad-gītā and Upaniṣads. His different potencies work in a perfect plan of natural sequence, and doing everything by the agency of His different potencies, He remains eternally the supreme independent. When He descends on the material world by His causeless mercy to different living beings, He does so by His own potency. He is not subject to any condition of the material modes of nature, and He descends as He is originally. The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all. Such a conception is also the product of conditioned life because they cannot go beyond their own personal capacity. Therefore, one who considers the Lord on the level of one's limited potency is only a common man. Such a man cannot be convinced that the Personality of Godhead is always unaffected by the modes of material nature. He cannot understand that the sun is always unaffected by infectious matter. The mental speculators compare everything from the standpoint of experimental knowledge of their own selves. Thus when the Lord is found to act like an ordinary person in matrimonial bondage, they consider Him to be like one of them, without considering that the Lord can at once marry sixteen thousand wives or more. Due to a poor fund of knowledge they accept one side of the picture while disbelieving the other. This means that due to ignorance only they always think of Lord Kṛṣṇa as like themselves and make their own conclusions, which are absurd and unauthentic from the version of the Śrīmad-Bhāgavatam.

TEXT 38

etad īśanam īśasya

prakṛti-stho 'pi tad-guṇaiḥ

na yujyate sadātma-sthair

yathā buddhis tad-āśrayā

SYNONYMS

etat-this; īśanam-divinity; īśasya-of the Personality of Godhead; prakṛti-sthaḥ-being in contact with material nature; api-in spite of; tat-guṇaiḥ-by the qualities; na-never; yujyate-is affected; sadā ātma-sthaiḥ-by those who are situated in eternity; yathā-as is; buddhiḥ-intelligence; tat-the Lord; āśrayā-those who are under the shelter of.

This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities.

In the Vedas and Vedic literatures (Śruti and Smṛti) it is affirmed that in the Divinity there is nothing material. He is transcendental (nirguṇa) only, the supreme cognizant. Hari, or the Personality of Godhead, is the supreme transcendental person situated beyond the range of material affection. These statements are also confirmed even by Ācārya Śaṅkara. One may argue that His relation with the goddesses of fortune may be transcendental, but what about His relation with the Yadu dynasty, being born in that family, or His killing the nonbelievers like Jarāsandha and other asuras directly in contact with the modes of material nature. The answer is that the divinity of the Personality of Godhead is never in contact with the qualities of material nature in any circumstances. Actually He is in contact with such qualities because He is the ultimate source of everything, yet He is above the actions of such qualities. He is known, therefore, as Yogeśvara, or the master of mystic power, or in other words the all-powerful. Even His learned devotees are not affected by the influence of the material modes. The great six Gosvāmīs of Vṛndāvana all came from greatly rich and aristocratic families, but when they adopted the life of mendicants at Vṛndāvana, superficially they appeared to be in wretched conditions of life, but factually they were the richest of all in spiritual values. Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature. Similarly, some of them are engaged in worldly dealings, yet are unaffected. Unless these neutralities of life are there, one cannot be considered situated in transcendence. The Divinity and His associates are on the same transcendental plane, and their glories are always sanctified by the action of yogamāyā, or the internal potency of the Lord. The devotees of the Lord are always transcendental, even if they are sometimes found to have fallen in their behavior. The Lord emphatically declares in the Bhagavad-gītā (9.30) that even if an unalloyed devotee is found to be fallen due to a previous material contamination, he is nevertheless to be accepted as fully transcendental because of his being engaged cent percent in the devotional service of the Lord. The Lord protects him always because of his rendering service unto Him, and the fallen conditions are to be considered accidental and temporary. They will vanish in no time.

TEXT 39

taṁ menire 'balā mūḍhāḥ

straiṇaṁ cānuvrataṁ rahaḥ

apramāṇa-vido bhartur

īśvaraṁ matayo yathā

SYNONYMS

tam-unto Lord Śrī Kṛṣṇa; menire-took it for granted; abalāḥ-delicate; mūḍhāḥ-because of simplicity; straiṇam-one who is dominated by his wife; ca-also; anuvratam-follower; rahaḥ-lonely place; apramāṇa-vidaḥ-unaware of the extent of glories; bhartuḥ-of their husband; īśvaram-the supreme controller; matayaḥ-thesis; yathā-as it is.

The simple and delicate women truly thought that Lord Sri Kṛṣṇa, their beloved husband, followed them and was dominated by them. They were unaware of the extent of the glories of their husband, as the atheists are unaware of Him as the supreme controller.

Even the transcendental wives of Lord Śrī Kṛṣṇa did not know completely the unfathomable glories of the Lord. This ignorance is not mundane because there is some action of the internal potency of the Lord in the exchange of feelings between Him and His eternal associates. The Lord exchanges transcendental relations in five ways, as proprietor, master, friend, son and lover, and in each of these pastimes He plays fully by the potency of yogamāyā, the internal potency. He plays exactly like an equal friend with the cowherd boys or even with friends like Arjuna. He plays exactly like a son in the presence of Yaśodāmātā, He plays exactly like a lover in the presence of the cowherd damsels, and He plays exactly like a husband in the presence of the queens of Dvārakā. Such devotees of the Lord never think of the Lord as the Supreme, but think of Him exactly as a common friend, a pet son, or a lover or husband very much dear to heart and soul. That is the relation between the Lord and His transcendental devotees, who act as His associates in the spiritual sky, where there are innumerable Vaikuṇṭha planets. When the Lord descends, He does so along with His entourage to display a complete picture of the transcendental world, where pure love and devotion for the Lord prevail without any mundane tinge of lording it over the creation of the Lord. Such devotees of the Lord are all liberated souls, perfect representations of the marginal or internal potency in complete negation of the influence of the external potency. The wives of Lord Kṛṣṇa were made to forget the immeasurable glories of the Lord by the internal potency so that there might not be any flaw of exchange, and they took it for granted that the Lord was a henpecked husband, always following them in lonely places. In other words, even the personal associates of the Lord do not know Him perfectly well, so what do the thesis writers or mental speculators know about the transcendental glories of the Lord? The mental speculators present different theses as to His becoming the causes of the creation, the ingredients of the creation, or the material and efficient cause of the creation, etc., but all this is but partial knowledge about the Lord. Factually they are as ignorant as the common man. The Lord can be known by the mercy of the Lord only, and by no other means. But since the dealings of the Lord with His wives are based on pure transcendental love and devotion, the wives are all on the transcendental plane without material contamination.

Thus end the Bhaktivedanta purports of the First Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kṛṣṇa's Entrance into Dvārakā."

Chapter Twelve

Birth of Emperor Parīkṣit

TEXT 1

śaunaka uvāca

aśvatthāmnopasṛṣṭena

brahma-śīrṣṇoru-tejasā

uttarāyā hato garbha

īśenājīvitaḥ punaḥ

SYNONYMS

śaunakaḥ uvāca-the sage Śaunaka said; aśvatthāmna-of Aśvatthāmā (the son of Droṇa); upasṛṣṭena-by release of; brahma-śīrṣṇā-the invincible weapon, brahmāstra; uru-tejasā-by high temperature; uttarāyāḥ-of Uttarā (mother of Parīkṣit); hataḥ-being spoiled; garbhaḥ-womb; īśena-by the Supreme Lord; ājīvitaḥ-brought to life; punaḥ-again.

The sage Śaunaka said: The womb of Uttarā, mother of Mahārāja Parīkṣit, was spoiled by the dreadful and invincible brahmāstra weapon released by Aśvatthāmā. But Mahārāja Parīkṣit was saved by the Supreme Lord.

The sages assembled in the forest of Naimiṣāraṇya inquired from Sūta Gosvāmī about the birth of Mahārāja Parīkṣit, but in the course of the narration other topics like the release of the brahmāstra by the son of Droṇa, his punishment by Arjuna, Queen Kuntīdevī's prayers, the Pāṇḍavas' visit to the place where Bhīṣmadeva was lying, his prayers and thereafter the Lord's departure for Dvārakā were discussed. His arrival at Dvārakā and residing with the sixteen thousand queens, etc., were narrated. The sages were absorbed in hearing such descriptions, but now they wanted to turn to the original topic, and thus the inquiry was made by Śaunaka Ṛṣi. So the subject of the release of the brahmāstra weapon by Aśvatthāmā is renewed.

TEXT 2

tasya janma mahā-buddheḥ

karmāṇi ca mahātmanaḥ

nidhanaṁ ca yathaivāsīt

sa pretya gatavān yathā

SYNONYMS

tasya-his (of Mahārāja Parīkṣit); janma-birth; mahā-buddheḥ-of great intelligence; karmāṇi-activities; ca-also; mahā-ātmanaḥ-of the great devotee; nidhanam-demise; ca-also; yathā-as it was; eva-of course; āsīt-happened; saḥ-he; pretya-destination after death; gatavān-achieved; yathā-as it were.

How was the great emperor Parīkṣit, who was a highly intelligent and great devotee, born in that womb? How did his death take place, and what did he achieve after his death?

The king of Hastināpura (now Delhi) used to be the emperor of the world, at least till the time of the son of Emperor Parīkṣit. Mahārāja Parīkṣit was saved by the Lord in the womb of his mother, so he could certainly be saved from an untimely death due to the ill will of the son of a brāhmaṇa. Because the age of Kali began to act just after the assumption of power by Mahārāja Parīkṣit, the first sign of misgivings was exhibited in the cursing of such a greatly intelligent and devoted king as Mahārāja Parīkṣit. The king is the protector of the helpless citizens, and their welfare, peace and prosperity depend on him. Unfortunately, by the instigation of the fallen age of Kali, an unfortunate brāhmaṇa's son was employed to condemn the innocent Mahārāja Parīkṣit, and so the King had to prepare himself for death within seven days. Mahārāja Parīkṣit is especially famous as one who is protected by Viṣṇu, and when he was unduly cursed by a brāhmaṇa's son, he could have invoked the mercy of the Lord to save him, but he did not want to because he was a pure devotee. A pure devotee never asks the Lord for any undue favor. Mahārāja Parīkṣit knew that the curse of the brāhmaṇa's son upon him was unjustified, as everyone else knew, but he did not want to counteract it because he knew also that the age of Kali had begun and that the first symptom of the age, namely degradation of the highly talented brāhmaṇa community, had also begun. He did not want to interfere with the current of the time, but he prepared himself to meet death very cheerfully and very properly. Being fortunate, he got at least seven days to prepare himself to meet death, and so he properly utilized the time in the association of Śukadeva Gosvāmī, the great saint and devotee of the Lord.

TEXT 3

tad idaṁ śrotum icchāmo

gadituṁ yadi manyase

brūhi naḥ śraddadhānānāṁ

yasya jñānam adāc chukaḥ

SYNONYMS

tat-all; idam-this; śrotum-to hear; icchāmaḥ-all willing; gaditum-to narrate; yadi-if; manyase-you think; brūhi-please speak; naḥ-we; śraddadhānānām-who are very much respectful; yasya-whose; jñānam-transcendental knowledge; adāt-delivered; śukaḥ-Śrī Śukadeva Gosvāmī.

We all respectfully want to hear about him [Mahārāja Parīkṣit] to whom Śukadeva Gosvāmī imparted transcendental knowledge. Please speak on this matter.

Śukadeva Gosvāmī imparted transcendental knowledge to Mahārāja Parīkṣit during the remaining seven days of his life, and Mahārāja Parīkṣit heard him properly, just like an ardent student. The effect of such a bona fide hearing and chanting of Śrīmad-Bhāgavatam was equally shared by both the hearer and the chanter. Both of them were benefited. Out of the nine different transcendental means of devotional service to the Lord prescribed in the Bhāgavatam, either all of them, or some of them or even one of them are equally beneficial if properly discharged. Mahārāja Parīkṣit and Śukadeva Gosvāmī were serious performers of the first two important items, namely the process of chanting and the process of hearing, and therefore both of them were successful in their laudable attempt. Transcendental realization is attained by such serious hearing and chanting and not otherwise. There is a type of spiritual master and disciple much advertised in this age of Kali. It is said that the master injects spiritual force into the disciple by an electrical current generated by the master, and the disciple begins to feel the shock. He becomes unconscious, and the master weeps for his exhausting his store of so-called spiritual assets. Such bogus advertisement is going on in this age, and the poor common man is becoming the victim of such advertisement. We do not find such folk tales in the dealings of Śukadeva Gosvāmī and his great disciple Mahārāja Parīkṣit. The sage recited Śrīmad-Bhāgavatam in devotion, and the great King heard him properly. The King did not feel any shock of electrical current from the master, nor did he become unconscious while receiving knowledge from the master. One should not, therefore, become a victim of these unauthorized advertisements made by some bogus representative of Vedic knowledge. The sages of Naimiṣāraṇya were very respectful in hearing about Mahārāja Parīkṣit because of his receiving knowledge from Śukadeva Gosvāmī by means of ardent hearing. Ardent hearing from the bona fide master is the only way to receive transcendental knowledge, and there is no need for medical performances or occult mysticism for miraculous effects. The process is simple, but only the sincere party can achieve the desired result.

TEXT 4

sūta uvāca

apīpalad dharma-rājaḥ

pitṛvad rañjayan prajāḥ

niḥspṛhaḥ sarva-kāmebhyaḥ

kṛṣṇa-pādānusevayā

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; apīpalat-administered prosperity; dharma-rājaḥ-King Yudhiṣṭhira; pitṛ-vat-exactly like his father; rañjayan-pleasing; prajāḥ-all those who took birth; niḥspṛhaḥ-without personal ambition; sarva-all; kāmebhyaḥ-from sense gratification; kṛṣṇa-pāda-the lotus feet of Lord Śrī Kṛṣṇa; anusevayā-by dint of rendering continuous service.

Śrī Sūta Gosvāmī said: Emperor Yudhiṣṭhira administered generously to everyone during his reign. He was exactly like his father. He had no personal ambition and was freed from all sorts of sense gratification because of his continuous service unto the lotus feet of the Lord Śrī Kṛṣṇa.

As mentioned in our introduction, "There is a need for the science of Kṛṣṇa in human society for all the suffering humanity of the world, and we simply request the leading personalities of all nations to take to the science of Kṛṣṇa for their own good, for the good of society, and for the good of all the people of the world." So it is confirmed herein by the example of Mahārāja Yudhiṣṭhira, the personality of goodness. In India the people hanker after Rāma-rājya because the Personality of Godhead was the ideal king and all other kings or emperors in India controlled the destiny of the world for the prosperity of every living being who took birth on the earth. Herein the word prajāḥ is significant. The etymological import of the word is "that which is born." On the earth there are many species of life, from the aquatics up to the perfect human beings, and all are known as prajās. Lord Brahmā, the creator of this particular universe, is known as the prajāpati because he is the grandfather of all who have taken birth. Thus prajā is used in a broader sense than it is now used. The king represents all living beings, the aquatics, plants, trees, reptiles, birds, animals and man. Every one of them is a part and parcel of the Supreme Lord (Bg. 14.4), and the king, being the representative of the Supreme Lord, is duty-bound to give proper protection to every one of them. This is not the case with the presidents and dictators of this demoralized system of administration, where the lower animals are given no protection while the higher animals are given so-called protection. But this is a great science which can be learned only by one who knows the science of Kṛṣṇa. By knowing the science of Kṛṣṇa, one can become the most perfect man in the world, and unless one has knowledge in this science, all qualifications and doctorate diplomas acquired by academic education are spoiled and useless. Mahārāja Yudhiṣṭhira knew this science of Kṛṣṇa very well, for it is stated here that by continuous cultivation of this science, or by continuous devotional service to Lord Kṛṣṇa, he acquired the qualification of administering the state. The father is sometimes seemingly cruel to the son, but that does not mean that the father has lost the qualification to be a father. A father is always a father because he always has the good of the son at heart. The father wants every one of his sons to become a better man than himself. Therefore, a king like Mahārāja Yudhiṣṭhira, who was the personality of goodness, wanted everyone under his administration, especially human beings who have better developed consciousness, to become devotees of Lord Kṛṣṇa so that everyone can become free from the trifles of material existence. His motto of administration was all good for the citizens, for as personified goodness he knew perfectly well what is actually good for them. He conducted the administration on that principle, and not on the rākṣasi, demonic, principle of sense gratification. As an ideal king, he had no personal ambition, and there was no place for sense gratification because all his senses at all times were engaged in the loving service of the Supreme Lord, which includes the partial service to the living beings, who form the parts and parcels of the complete whole. Those who are busy rendering service to the parts and parcels, leaving aside the whole, only spoil time and energy, as one does when watering the leaves of a tree without watering the root. If water is poured on the root, the leaves are enlivened perfectly and automatically, but if water is poured on the leaves only, the whole energy is spoiled. Mahārāja Yudhiṣṭhira, therefore, was constantly engaged in the service of the Lord, and thus the parts and parcels of the Lord, the living beings under his careful administration, were perfectly attended with all comforts in this life and all progress in the next. That is the way of perfect management of state administration.

TEXT 5

sampadaḥ kratavo lokā

mahiṣī bhrātaro mahī

jambū-dvīpādhipatyaṁ ca

yaśaś ca tri-divaṁ gatam

SYNONYMS

sampadaḥ-opulence; kratavaḥ-sacrifices; lokāḥ-future destination; mahiṣī-the queens; bhrātaraḥ-the brothers; mahī-the earth; jambū-dvīpa-the globe or planet of our residence; adhipatyam-sovereignty; ca-also; yaśaḥ-fame; ca-and; tri-divam-celestial planets; gatam-spread over.

News even reached the celestial planets about Mahārāja Yudhiṣṭhira's worldly possessions, the sacrifices by which he would attain a better destination, his queen, his stalwart brothers, his extensive land, his sovereignty over the planet earth, and his fame, etc.

Only a rich and great man's name and fame are known all over the world, and the name and fame of Mahārāja Yudhiṣṭhira reached the higher planets because of his good administration, worldly possessions, glorious wife Draupadī, the strength of his brothers Bhīma and Arjuna, and his solid sovereign power over the world, known as Jambūdvīpa. Here the word lokāḥ is significant. There are different lokas or higher planets scattered all over the sky, both material and spiritual. A person can reach them by dint of his work in the present life, as stated in Bhagavad-gītā (9.25). No forceful entrance is allowed there. The tiny material scientists and engineers who have discovered vehicles to travel over a few thousand miles in outer space will not be allowed entrance. That is not the way to reach the better planets. One must qualify himself to enter into such happy planets by sacrifice and service. Those who are sinful in every step of life can expect only to be degraded into animal life to suffer more and more the pangs of material existence, and this is also stated in Bhagavad-gītā (16.19). Mahārāja Yudhiṣṭhira's good sacrifices and qualifications were so lofty and virtuous that even the residents of the higher celestial planets were already prepared to receive him as one of them.

TEXT 6

kiṁ te kāmāḥ sura-spārhā

mukunda-manaso dvijāḥ

adhijahrur mudaṁ rājñaḥ

kṣudhitasya yathetare

SYNONYMS

kim-what for; te-all those; kāmāḥ-objects of sense enjoyment; sura-of the denizens of heaven; spārhāḥ-aspirations; mukunda-manasaḥ-of one who is already God conscious; dvijāḥ-O brāhmaṇas; adhijahruḥ-could satisfy; mudam-pleasure; rājñaḥ-of the king; kṣudhitasya-of the hungry; yathā-as it is; itare-in other things.

O brāhmaṇas, the opulence of the King was so enchanting that the denizens of heaven aspired for it. But because he was absorbed in the service of the Lord, nothing could satisfy him except the Lord's service.

There are two things in the world which can satisfy living beings. When one is materially engrossed, he is satisfied only by sense gratification, but when one is liberated from the conditions of the material modes, he is satisfied only by rendering loving service for the satisfaction of the Lord. This means that the living being is constitutionally a servitor, and not one who is served. Being illusioned by the conditions of the external energy, one falsely thinks himself to be the served, but actually he is not served; he is servant of the senses like lust, desire, anger, avarice, pride, madness and intolerance. When one is in his proper senses by attainment of spiritual knowledge, he realizes that he is not the master of the material world, but is only a servant of the senses. At that time he begs for the service of the Lord and thus becomes happy without being illusioned by so-called material happiness. Mahārāja Yudhiṣṭhira was one of the liberated souls, and therefore for him there was no pleasure in a vast kingdom, good wife, obedient brothers, happy subjects and prosperous world. These blessings automatically follow for a pure devotee, even though the devotee does not aspire for them. The example set herein is exactly suitable. It is said that one who is hungry is never satisfied by anything other than food.

The whole material world is full of hungry living beings. The hunger is not for good food, shelter or sense gratification. The hunger is for the spiritual atmosphere. Due to ignorance only they think that the world is dissatisfied because there is not sufficient food, shelter, defense and objects of sense gratification. This is called illusion. When the living being is hungry for spiritual satisfaction, he is misrepresented by material hunger. But the foolish leaders cannot see that even the people who are most sumptuously materially satisfied are still hungry. And what is their hunger and poverty? This hunger is actually for spiritual food, spiritual shelter, spiritual defense and spiritual sense gratification. These can be obtained in the association of the Supreme Spirit, Lord Śrī Kṛṣṇa, and therefore one who has them cannot be attracted by the so-called food, shelter, defense and sense gratification of the material world, even if they are relished by the denizens of the heavenly planets. Therefore, in the Bhagavad-gītā (8.16) it is said by the Lord that even in the topmost planet of the universe, namely the Brahmaloka, where the duration of life is multiplied by millions of years by earth calculation, one cannot satisfy his hunger. Such hunger can be satisfied only when the living being is situated in immortality, which is attained in the spiritual sky, far, far above the Brahmaloka, in the association of Lord Mukunda, the Lord who awards His devotees the transcendental pleasure of liberation.

TEXT 7

mātur garbha-gato vīraḥ

sa tadā bhṛgu-nandana

dadarśa puruṣaṁ kañcid

dahyamāno 'stra-tejasā

SYNONYMS

mātuḥ-mother; garbha-womb; gataḥ-being situated there; vīraḥ-the great fighter; saḥ-child Parīkṣit; tadā-at that time; bhṛgu-nandana-O son of Bhṛgu; dadarśa-could see; puruṣam-the Supreme Lord; kañcit-as someone else; dahyamānaḥ-suffering from being burned; astra-the brahmāstra; tejasā-temperature.

O son of Bhṛgu [Śaunaka], when the child Parīkṣit, the great fighter, was in the womb of his mother, Uttarā, and was suffering from the burning heat of the brahmāstra [thrown by Aśvatthāmā], he could observe the Supreme Lord coming to him.

Death generally involves remaining in trance for seven months. A living being, according to his own action, is allowed to enter into the womb of a mother by the vehicle of a father's semina, and thus he develops his desired body. This is the law of birth in specific bodies according to one's past actions. When he is awake from trance, he feels the inconvenience of being confined within the womb, and thus he wants to come out of it and sometimes fortunately prays to the Lord for such liberation. Mahārāja Parīkṣit, while in the womb of his mother, was struck by the brahmāstra released by Aśvatthāmā, and he was feeling the burning heat. But because he was a devotee of the Lord, the Lord at once appeared Himself within the womb by His all-powerful energy, and the child could see that someone else had come to save him. Even in that helpless condition, the child Parīkṣit endured the unbearable temperature due to his being a great fighter by nature. And for this reason the word vīraḥ has been used.

TEXT 8

aṅguṣṭha-mātram amalaṁ

sphurat-puraṭa-maulinam

apīvya-darśanaṁ śyāmaṁ

taḍid vāsasam acyutam

SYNONYMS

aṅguṣṭha-by the measure of a thumb; mātram-only; amalam-transcendental; sphurat-blazing; puraṭa-gold; maulinam-helmet; apīvya-very beautiful; darśanam-to look at; śyāmam-blackish; taḍit-lightning; vāsasam-clothing; acyutam-the Infallible (the Lord).

He [the Lord] was only thumb high, but He was all transcendental. He had a very beautiful, blackish, infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. Thus He was seen by the child.

TEXT 9

śrīmad-dīrgha-catur-bāhuṁ

tapta-kāñcana-kuṇḍalam

kṣatajākṣaṁ gadā-pāṇim

ātmanaḥ sarvato diśam

paribhramantam ulkābhāṁ

bhrāmayantaṁ gadāṁ muhuḥ

SYNONYMS

śrīmat-enriched; dīrgha-prolonged; catuḥ-bāhum-four-handed; tapta-kāñcana-molten gold; kuṇḍalam-earrings; kṣataja-akṣam-eyes with the redness of blood; gadā-pāṇim-hand with a club; ātmanaḥ-own; sarvataḥ-all; diśam-around; paribhramantam-loitering; ulkābhām-like shooting stars; bhrāmayantam-encircling; gadām-the club; muhuḥ-constantly.

The Lord was enriched with four hands, earrings of molten gold and eyes blood red with fury. As He loitered about, His club constantly encircled Him like a shooting star.

It is said in the Brahma-saṁhitā (Ch. 5) that the Supreme Lord Govinda, by His one plenary portion, enters into the halo of the universe and distributes himself as Paramātmā, or the Supersoul, not only within the heart of every living being, but also within every atom of the material elements. Thus the Lord is all-pervading by His inconceivable potency, and thus He entered the womb of Uttarā to save His beloved devotee Mahārāja Parīkṣit. In the Bhagavad-gītā (9.31) the Lord assured everyone that His devotees are never to be vanquished. No one can kill a devotee of the Lord because he is protected by the Lord, and no one can save a person whom the Lord desires to kill. The Lord is all-powerful, and therefore He can both save and kill as He likes. He became visible to His devotee Mahārāja Parīkṣit even in that awkward position (in the womb of his mother) in a shape just suitable for his vision. The Lord can become bigger than thousands of universes and can become smaller than an atom at the same time. Merciful as He is, He becomes just suitable to the vision of the limited living being. He is unlimited. He is not limited by any measurement of our calculation. He can become bigger than what we can think of, and He can become smaller than what we can conceive. But in all circumstances He is the same all-powerful Lord. There is no difference between the thumblike Viṣṇu in the womb of Uttarā and the full-fledged Nārāyaṇa in the Vaikuṇṭha-dhāma, the kingdom of Godhead. He accepts the form of arca-vigraha (worshipable Deity) just to accept service from His different incapable devotees. By the mercy of the arca-vigraha, the form of the Lord in material elements, the devotees who are in the material world can easily approach the Lord, although He is not conceivable by the material senses. The arca-vigraha is therefore an all-spiritual form of the Lord to be perceived by the material devotees; such an arca-vigraha of the Lord is never to be considered material. There is no difference between matter and spirit for the Lord, although there is a gulf of difference between the two in the case of the conditioned living being. For the Lord there is nothing but spiritual existence, and similarly there is nothing except spiritual existence for the pure devotee of the Lord in his intimate relation with the Lord.

TEXT 10

astra-tejaḥ sva-gadayā

nīhāram iva gopatiḥ

vidhamantaṁ sannikarṣe

paryaikṣata ka ity asau

SYNONYMS

astra-tejaḥ-radiation of the brahmāstra; sva-gadayā-by means of His own club; nīhāram-drops of dew; iva-like; gopatiḥ-the sun; vidhamantam-the act of vanishing; sannikarṣe-nearby; paryaikṣata-observing; kaḥ-who; iti asau-this body.

The Lord was thus engaged in vanquishing the radiation of the brahmāstra, just as the sun evaporates a drop of dew. He was observed by the child, who thought about who He was.

TEXT 11

vidhūya tad ameyātmā

bhagavān dharma-gub vibhuḥ

miṣato daśamāsasya

tatraivāntardadhe hariḥ

SYNONYMS

vidhūya-having completely washed off; tat-that; ameyātmā-the all-pervading Supersoul; bhagavān-the Personality of Godhead; dharma-gup-the protector of righteousness; vibhuḥ-the Supreme; miṣataḥ-while observing; daśamāsasya-of one who is dressed by all directions; tatra eva-then and there; antaḥ-out of sight; dadhe-became; hariḥ-the Lord.

While thus being observed by the child, the Supreme Lord Personality of Godhead, the Supersoul of everyone and the protector of the righteous, who stretches in all directions and who is unlimited by time and space, disappeared at once.

Child Parīkṣit was not observing a living being who is limited by time and space. There is a gulf of difference between the Lord and the individual living being. The Lord is mentioned herein as the supreme living being unlimited by time and space. Every living being is limited by time and space. Even though a living being is qualitatively one with the Lord, quantitatively there is a great difference between the Supreme Soul and the common individual soul. In the Bhagavad-gītā both the living beings and the Supreme Being are said to be all-pervading (yena sarvam idaṁ tatam), yet there is a difference between these two kinds of all-pervasiveness. A common living being or soul can be all-pervading within his own limited body, but the supreme living being is all-pervading in all space and all time. A common living being cannot extend its influence over another common living being by its all-pervasiveness, but the Supreme Supersoul, the Personality of Godhead, is unlimitedly able to exert His influence over all places and all times and over all living beings. And because He is all-pervasive, unlimited by time and space, He can appear even within the womb of the mother of child Parīkṣit. He is mentioned herein as the protector of the righteous. Anyone who is a surrendered soul unto the Supreme is righteous, and he is specifically protected by the Lord in all circumstances. The Lord is the indirect protector of the unrighteous also, for He rectifies their sins through His external potency. The Lord is mentioned herein as one who is dressed in the ten directions. This means dressed with garments on ten sides, up and down. He is present everywhere and can appear and disappear at His will from everywhere and anywhere. His disappearance from the sight of the child Parīkṣit does not mean that He appeared on the spot from any other place. He was present there, and even after His disappearance He was there, although invisible to the eyes of the child. This material covering of the effulgent firmament is also something like a womb of the mother nature, and we are all put into the womb by the Lord, the father of all living beings. He is present everywhere, even in this material womb of mother Durgā, and those who are deserving can see the Lord.

TEXT 12

tataḥ sarva-guṇodarke

sānukūla-grahodaye

jajñe vaṁśa-dharaḥ pāṇḍor

bhūyaḥ pāṇḍur ivaujasā

SYNONYMS

tataḥ-thereupon; sarva-all; guṇa-good signs; udarke-having gradually evolved; sānukūla-all favorable; grahodaye-constellation of stellar influence; jajñe-took birth; vaṁśa-dharaḥ-heir apparent; pāṇḍoḥ-of Pāṇḍu; bhūyaḥ-being; pāṇḍuḥ iva-exactly like Pāṇḍu; ojasā-by prowess.

Thereupon, when all the good signs of the zodiac gradually evolved, the heir apparent of Pāṇḍu, who would be exactly like him in prowess, took birth.

Astronomical calculations of stellar influences upon a living being are not suppositions, but are factual, as confirmed in Śrīmad-Bhāgavatam. Every living being is controlled by the laws of nature at every minute, just as a citizen is controlled by the influence of the state. The state laws are grossly observed, but the laws of material nature, being subtle to our gross understanding, cannot be experienced grossly. As stated in the Bhagavad-gītā (3.9), every action of life produces another reaction, which is binding upon us, and only those who are acting on behalf of Yajña (Viṣṇu) are not bound by reactions. Our actions are judged by the higher authorities, the agents of the Lord, and thus we are awarded bodies according to our activities. The law of nature is so subtle that every part of our body is influenced by the respective stars, and a living being obtains his working body to fulfill his terms of imprisonment by the manipulation of such astronomical influence. A man's destiny is therefore ascertained by the birthtime constellation of stars, and a factual horoscope is made by a learned astrologer. It is a great science, and misuse of a science does not make it useless. Mahārāja Parīkṣit or even the Personality of Godhead appear in certain constellations of good stars, and thus the influence is exerted upon the body thus born at an auspicious moment. The most auspicious constellation of stars takes place during the appearance of the Lord in this material world, and it is specifically called jayantī, a word not to be abused for any other purposes. Mahārāja Parīkṣit was not only a great kṣatriya emperor, but also a great devotee of the Lord. Thus he cannot take his birth at any inauspicious moment. As a proper place and time is selected to receive a respectable personage, so also to receive such a personality as Mahārāja Parīkṣit, who was especially cared for by the Supreme Lord, a suitable moment is chosen when all good stars assembled together to exert their influence upon the King. Thus he took his birth just to be known as the great hero of Śrīmad-Bhāgavatam. This suitable arrangement of astral influences is never a creation of man's will, but is the arrangement of the superior management of the agency of the Supreme Lord. Of course, the arrangement is made according to the good or bad deeds of the living being. Herein lies the importance of pious acts performed by the living being. Only by pious acts can one be allowed to get good wealth, good education and beautiful features. The saṁskāras of the school of sanātana-dharma (man's eternal engagement) are highly suitable for creating an atmosphere for taking advantage of good stellar influences, and therefore garbhādhāna-saṁskāra, or the first seedling purificatory process prescribed for the higher castes, is the beginning of all pious acts to receive a good pious and intelligent class of men in human society. There will be peace and prosperity in the world due to good and sane population only; there is hell and disturbance only because of the unwanted, insane populace addicted to sex indulgence.

TEXT 13

tasya prīta-manā rājā

viprair dhaumya-kṛpādibhiḥ

jātakaṁ kārayām āsa

vācayitvā ca maṅgalam

SYNONYMS

tasya-his; prītamanāḥ-satisfied; rājā-King Yudhiṣṭhira; vipraiḥ-by the learned brāhmaṇas; dhaumya-Dhaumya; kṛpa-Kṛpa; ādibhiḥ-and others also; jātakam-one of the purificatory processes performed just after the birth of a child; kārayām āsa-had them performed; vācayitvā-by recitation; ca-also; maṅgalam-auspicious.

King Yudhiṣṭhira, who was very satisfied with the birth of Mahārāja Parīkṣit, had the purificatory process of birth performed. Learned brāhmaṇas, headed by Dhaumya and Kṛpa, recited auspicious hymns.

There is a need for a good and intelligent class of brāhmaṇas who are expert in performing the purificatory processes prescribed in the system of varṇāśrama-dharma. Unless such purificatory processes are performed, there is no possibility of good population, and in the age of Kali the population all over the world is of śūdra quality or lower for want of this purificatory process. It is not possible, however, to revive the Vedic process of purification in this age, for want of proper facilities and good brāhmaṇas, but there is the Pāñcarātrika system also recommended for this age. The Pāñcarātrika system acts on the śūdra class of men, supposedly the population of the Kali-yuga, and it is the prescribed purificatory process suitable to the age and time. Such a purificatory process is allowed only for spiritual upliftment and not for any other purpose. Spiritual upliftment is never conditioned by higher or lower parentage.

After the garbhādhāna purificatory process, there are certain other saṁskāras like sīmantonnayana, sadhabhakṣaṇam, etc., during the period of pregnancy, and when the child is born the first purificatory process is jātakarman. This was performed duly by Mahārāja Yudhiṣṭhira with the help of good and learned brāhmaṇas like Dhaumya, the royal priest, and Kṛpācārya, who was not only a priest but also a great general. Both these learned and perfect priests, assisted by other good brāhmaṇas, were employed by Mahārāja Yudhiṣṭhira to perform the ceremony. Therefore all the saṁskāras, purificatory processes, are not mere formalities or social functions only, but they are all for practical purposes and can be successfully performed by expert brāhmaṇas like Dhaumya and Kṛpa. Such brāhmaṇas are not only rare, but also not available in this age, and therefore, for the purpose of spiritual upliftment in this fallen age, the Gosvāmīs prefer the purificatory processes under Pāñcarātrika formulas to the Vedic rites.

Kṛpācārya is the son of the great Ṛṣi Sardban and was born in the family of Gautama. The birth is said to be accidental. By chance, the great Ṛṣi Sardban met Janapadī, a famous society girl of heaven, and the Ṛṣi Sardban discharged semina in two parts. By one part immediately a male child and by the other part a female child were born as twins. The male child was later on known as Kṛpa, and the female child was known as Kṛpī. Mahārāja Śantanu, while engaged in chase in the jungle, picked up the children and brought them up to the brahminical status by the proper purificatory process. Kṛpācārya later became a great general like Droṇācārya, and his sister was married to Droṇācārya. Kṛpācārya later on took part in the Battle of Kurukṣetra and joined the party of Duryodhana. Kṛpācārya helped kill Abhimanyu, the father of Mahārāja Parīkṣit, but he was still held in esteem by the family of the Pāṇḍavas due to his being as great a brāhmaṇa as Droṇācārya. When the Pāṇḍavas were sent to the forest after being defeated in the gambling game with Duryodhana, Dhṛtarāṣṭra entrusted the Pāṇḍavas to Kṛpācārya for guidance. After the end of the battle, Kṛpācārya again became a member of the royal assembly, and he was called during the birth of Mahārāja Parīkṣit for recitation of auspicious Vedic hymns to make the ceremony successful. Mahārāja Yudhiṣṭhira, while quitting the palace for his great departure to the Himalayas, entrusted Kṛpācārya with Mahārāja Parīkṣit as his disciple, and he left home satisfied because of Kṛpācārya's taking charge of Mahārāja Parīkṣit. The great administrators, kings and emperors were always under the guidance of learned brāhmaṇas like Kṛpācārya and thus were able to act properly in the discharge of political responsibilities.

TEXT 14

hiraṇyaṁ gāṁ mahīṁ grāmān

hasty-aśvān nṛpatir varān

prādāt svannaṁ ca viprebhyaḥ

prajā-tīrthe sa tīrthavit

SYNONYMS

hiraṇyam-gold; gām-cows; mahīm-land; grāmān-villages; hasti-elephants; aśvān-horses; nṛpatiḥ-the King; varān-rewards; prādāt-gave in charity; su-annam-good food grains; ca-and; viprebhyaḥ-unto the brāhmaṇas; prajā-tīrthe-on the occasion of giving in charity on the birthday of a son; saḥ-he; tīrtha-vit-one who knows how, when and where charity is to be given.

Upon the birth of a son, the King, who knew how, where and when charity should be given, gave gold, land, villages, elephants, horses and good food grains to the brāhmaṇas.

Only the brāhmaṇas and sannyāsīs are authorized to accept charity from the householders. In all the different occasions of saṁskāras, especially during the time of birth, marriage and death, wealth is distributed to the brāhmaṇas because the brāhmaṇas give the highest quality of service in regard to the prime necessity of humankind. The charity was substantial in the shape of gold, land, villages, horses, elephants and food grains, with other materials for cooking complete foodstuff. The brāhmaṇas were not, therefore, poor in the actual sense of the term. On the contrary, because they possessed gold, land, villages, horses, elephants and sufficient grains, they had nothing to earn for themselves. They would simply devote themselves to the well-being of the entire society.

The word tīrthavit is significant because the King knew well where and when charity has to be given. Charity is never unproductive or blind. In the śāstras charity was offered to persons who deserve to accept charity by dint of spiritual enlightenment. The so-called daridra-nārāyaṇa, a misconception of the Supreme Lord by unauthorized persons, is never to be found in the śāstras as the object of charity. Nor can a wretched poor man receive much munificent charity in the way of horses, elephants, land and villages. The conclusion is that the intelligent men, or the brāhmaṇas specifically engaged in the service of the Lord, were properly maintained without anxiety for the needs of the body, and the King and other householders gladly looked after all their comforts.

It is enjoined in the śāstras that as long as a child is joined with the mother by the navel pipe, the child is considered to be of one body with the mother, but as soon as the pipe is cut and the child is separated from the mother, the purificatory process of jātakarman is performed. The administrative demigods and past forefathers of the family come to see a newly born child, and such an occasion is specifically accepted as the proper time for distributing wealth to the right persons productively for the spiritual advancement of society.

TEXT 15

tam ūcur brāhmaṇās tuṣṭā

rājānaṁ praśrayānvitam

eṣa hy asmin prajā-tantau

purūṇāṁ pauravarṣabha

SYNONYMS

tam-unto him; ūcuḥ-addressed; brāhmaṇāḥ-the learned brāhmaṇas; tuṣṭāḥ-very much satisfied; rājānam-unto the King; praśrayānvitam-very much obliging; eṣaḥ-this; hi-certainly; asmin-in the chain of; prajā-tantau-descending line; purūṇām-of the Pūrus; paurava-ṛṣabha-the chief among the Pūrus.

The learned brāhmaṇas, who were very satisfied with the charities of the King, addressed him as the chief amongst the Pūrus and informed him that his son was certainly in the line of descent from the Pūrus.

TEXT 16

daivenāpratighātena

śukle saṁsthām upeyuṣi

rāto vo 'nugrahārthāya

viṣṇunā prabha-viṣṇunā

SYNONYMS

daivena-by supernatural power; apratighātena-by what is irresistible; śukle-unto the pure; saṁsthām-destruction; upeyuṣi-having been enforced; rātaḥ-restored; vaḥ-for you; anugraha-arthāya-for the sake of obliging; viṣṇunā-by the all-pervasive Lord; prabha-viṣṇunā-by the all-powerful.

The brāhmaṇas said: This spotless son has been restored by the all-powerful and all-pervasive Lord Viṣṇu, the Personality of Godhead, in order to oblige you. He was saved when he was doomed to be destroyed by an irresistible supernatural weapon.

The child Parīkṣit was saved by the all-powerful and all-pervasive Viṣṇu (Lord Kṛṣṇa) for two reasons. The first reason is that the child in the womb of his mother was spotless due to his being a pure devotee of the Lord. The second reason is that the child was the only surviving male descendant of Puru, the pious forefather of the virtuous King Yudhiṣṭhira. The Lord wants to continue the line of pious kings to rule over the earth as His representatives for the actual progress of a peaceful and prosperous life. After the Battle of Kurukṣetra, even up to the next generation of Mahārāja Yudhiṣṭhira was annihilated, and there were none who could generate another son in the great royal family. Mahārāja Parīkṣit, the son of Abhimanyu, was the only surviving heir apparent in the family, and by the irresistible supernatural brahmāstra weapon of Aśvatthāmā, he was forced to be annihilated. Lord Kṛṣṇa is described herein as Viṣṇu, and this is also significant. Lord Kṛṣṇa, the original Personality of Godhead, does the work of protection and annihilation in His capacity of Viṣṇu. Lord Viṣṇu is the plenary expansion of Lord Kṛṣṇa. The all-pervasive activities of the Lord are executed by Him in His Viṣṇu feature. Child Parīkṣit is described here as spotlessly white because he is an unalloyed devotee of the Lord. Such unalloyed devotees of the Lord appear on the earth just to execute the mission of the Lord. The Lord desires the conditioned souls hovering in the material creation to be reclaimed to go back home, back to Godhead, and thus He helps them by preparing the transcendental literatures like the Vedas, by sending missionaries of saints and sages and by deputing His representative, the spiritual master. Such transcendental literatures, missionaries and representatives of the Lord are spotlessly white because the contamination of the material qualities cannot even touch them. They are always protected by the Lord when they are threatened with annihilation. Such foolish threats are made by the gross materialists. The brahmāstra, which was thrown by Aśvatthāmā at the child Parīkṣit, was certainly supernaturally powerful, and nothing of the material world could resist its force of penetration. But the all-powerful Lord, who is present everywhere, within and without, could counteract it by His all-powerful potency just to save a bona fide servant of the Lord and descendant of another devotee, Mahārāja Yudhiṣṭhira, who was always obliged by the Lord by His causeless mercy.

TEXT 17

tasmān nāmnā viṣṇu-rāta

iti loke bhaviṣyati

na sandeho mahā-bhāga

mahā-bhāgavato mahān

SYNONYMS

tasmāt-therefore; nāmnā-by the name; viṣṇu-rātaḥ-protected by Viṣṇu, the Personality of Godhead; iti-thus; loke-in all the planets; bhaviṣyati-shall become well known; na-no; sandehaḥ-doubts; mahā-bhāga-most fortunate; mahā-bhāgavataḥ-the first-class devotee of the Lord; mahān-qualified by all good qualities.

For this reason this child will be well known in the world as one who is protected by the Personality of Godhead. O most fortunate one, there is no doubt that this child will become a first-class devotee and will be qualified with all good qualities.

The Lord gives protection to all living beings because He is their supreme leader. The Vedic hymns confirm that the Lord is the Supreme Person amongst all personalities. The difference between the two living beings is that the one, the Personality of Godhead, provides for all other living beings, and by knowing Him one can achieve eternal peace (Kaṭha Upaniṣad). Such protection is given by His different potencies to different grades of living beings. But as far as His unalloyed devotees are concerned, He gives the protection personally. Therefore, Mahārāja Parīkṣit is protected from the very beginning of his appearance in the womb of his mother. And because he is especially given protection by the Lord, the indication must be concluded that the child would be a first-grade devotee of the Lord with all good qualities. There are three grades of devotees, namely the mahā-bhāgavata, madhyam-adhikārī and the kaniṣṭha-adhikārī. Those who go to the temples of the Lord and offer worshipful respect to the Deity without sufficient knowledge in the theological science and therefore without any respect for the devotees of the Lord are called materialistic devotees, or kaniṣṭha-adhikārī, the third-grade devotees. Secondly, the devotees who have developed a mentality of genuine service to the Lord and who thus make friendships only with similar devotees, show favor to the neophytes and avoid the atheists are called the second-grade devotees. But those who see everything in the Lord or everything of the Lord and also see in everything an eternal relation of the Lord, so that there is nothing within their purview of sight except the Lord, are called the mahā-bhāgavatas, or the first-grade devotees of the Lord. Such first-grade devotees of the Lord are perfect in all respects. A devotee who may be in any of these categories is automatically qualified by all good qualities, and thus a mahā-bhāgavata devotee like Mahārāja Parīkṣit is certainly perfect in all respects. And because Mahārāja Parīkṣit took his birth in the family of Mahārāja Yudhiṣṭhira, he is addressed herein as the mahā-bhāgavata, or the greatest of the fortunates. The family in which a mahā-bhāgavata takes his birth is fortunate because due to the birth of a first-grade devotee the members of the family, past, present and future up to one hundred generations, become liberated by the grace of the Lord, out of respect for His beloved devotee. Therefore, the highest benefit is done to one's family simply by becoming an unalloyed devotee of the Lord.

TEXT 18

śrī-rājovāca

apy eṣa vaṁśyān rājarṣīn

puṇya-ślokān mahātmanaḥ

anuvartitā svid yaśasā

sādhu-vādena sattamāḥ

SYNONYMS

śrī-rājā-the all-good king (Mahārāja Yudhiṣṭhira); uvāca-said; api-whether; eṣaḥ-this; vaṁśyān-family; rāja-ṛṣīn-of saintly kings; puṇya-ślokān-pious by the very name; mahā-ātmanaḥ-all great souls; anuvartitā-follower; svit-will it be; yaśasā-by achievements; sādhu-vādena-by glorification; sat-tamāḥ-O great souls.

The good King [Yudhiṣṭhira] inquired: O great souls, will he become as saintly a king, as pious in his very name and as famous and glorified in his achievements, as others who appeared in this great royal family?

The forefathers of King Yudhiṣṭhira were all great saintly kings, pious and glorified by their great achievements. They were all saints on the royal throne. And therefore all the members of the state were happy, pious, well behaved, prosperous and spiritually enlightened. Under strict guidance of the great souls and spiritual injunctions, such great saintly kings were trained up, and as a result the kingdom was full of saintly persons and was a happy land of spiritual life. Mahārāja Yudhiṣṭhira was himself a replica of his ancestors, and he desired that the next king after him become exactly like his great forefathers. He was happy to learn from the learned brāhmaṇas that by astrological calculations the child would be born a first-grade devotee of the Lord, and more confidentially he wanted to know whether the child was going to follow in the footsteps of his great forefathers. That is the way of the monarchical state. The reigning king should be a pious, chivalrous devotee of the Lord and fear personified for the upstarts. He must also leave an heir apparent equally qualified to rule over the innocent citizens. In the modern setup of the democratic states, the people themselves are fallen to the qualities of the śūdras or less, and the government is run by their representative, who is ignorant of the scriptural mode of administrative education. Thus the whole atmosphere is surcharged with śūdra qualities, manifested by lust and avarice. Such administrators quarrel every day among themselves. The cabinet of ministers changes often due to party and group selfishness. Everyone wants to exploit the state resources till he dies. No one retires from political life unless forced to do so. How can such low-grade men do good to the people? The result is corruption, intrigue and hypocrisy. They should learn from the Śrīmad-Bhāgavatam how ideal the administrators must be before they can be given charge of different posts.

TEXT 19

brāhmaṇā ūcuḥ

pārtha prajāvitā sākṣād

ikṣvākur iva mānavaḥ

brahmaṇyaḥ satya-sandhaś ca

rāmo dāśarathir yathā

SYNONYMS

brāhmaṇāḥ-the good brāhmaṇas; ūcuḥ-said; pārtha-O son of Pṛthā (Kuntī); prajā-those who are born; avitā-maintainer; sākṣāt-directly; ikṣvākuḥ iva-exactly like King Ikṣvāku; mānavaḥ-son of Manu; brahmaṇyaḥ-followers and respectful to the brāhmaṇas; satya-sandhaḥ-truthful by promise; ca-also; rāmaḥ-the Personality of Godhead Rāma; dāśarathiḥ-the son of Mahārāja Daśaratha; yathā-like Him.

The learned brāhmaṇas said: O son of Pṛthā, this child shall be exactly like King Ikṣvāku, son of Manu, in maintaining all those who are born. And as for following the brahminical principles, especially in being true to his promise, he shall be exactly like Rāma, the Personality of Godhead, the son of Mahārāja Daśaratha.

Prajā means the living being who has taken his birth in the material world. Actually the living being has no birth and no death, but because of his separation from the service of the Lord and due to his desire to lord it over material nature, he is offered a suitable body to satisfy his material desires. In doing so, one becomes conditioned by the laws of material nature, and the material body is changed in terms of his own work. The living entity thus transmigrates from one body to another in 8,400,000 species of life. But due to his being the part and parcel of the Lord, he not only is maintained with all necessaries of life by the Lord, but also is protected by the Lord and His representatives, the saintly kings. These saintly kings give protection to all the prajās, or living beings, to live and to fulfill their terms of imprisonment. Mahārāja Parīkṣit was actually an ideal saintly king because while touring his kingdom he happened to see that a poor cow was about to be killed by the personified Kali, whom he at once took to task as a murderer. This means that even the animals were given protection by the saintly administrators, not from any sentimental point of view, but because those who have taken their birth in the material world have the right to live. All the saintly kings, beginning from the King of the sun globe down to the King of the earth, are so inclined by the influence of the Vedic literatures. The Vedic literatures are taught in higher planets also, as there is reference in the Bhagavad-gītā (4.1) about the teachings to the sun-god (Vivasvān) by the Lord, and such lessons are transferred by disciplic succession, as it was done by the sun-god to his son Manu, and from Manu to Mahārāja Ikṣvāku. There are fourteen Manus in one day of Brahmā, and the Manu referred to herein is the seventh Manu, who is one of the prajāpatis (those who create progeny), and he is the son of the sun-god. He is known as the Vaivasvata Manu. He had ten sons, and Mahārāja Ikṣvāku is one of them. Mahārāja Ikṣvāku also learned bhakti-yoga as taught in the Bhagavad-gītā from his father, Manu, who got it from his father, the sun-god. Later on the teaching of the Bhagavad-gītā came down by disciplic succession from Mahārāja Ikṣvāku, but in course of time the chain was broken by unscrupulous persons, and therefore it again had to be taught to Arjuna on the Battlefield of Kurukṣetra. So all the Vedic literatures are current from the very beginning of creation of the material world, and thus the Vedic literatures are known as apauruṣeya (not made by man). The Vedic knowledge was spoken by the Lord and first heard by Brahmā, the first created living being within the universe.

Mahārāja Ikṣvāku: One of the sons of Vaivasvata Manu. He had one hundred sons. He prohibited meat eating. His son Śaśāda became the next king after his death.

Manu: The Manu mentioned in this verse as the father of Ikṣvāku is the seventh Manu, of the name Vaivasvata Manu, the son of sun-god Vivasvān, to whom Lord Kṛṣṇa instructed the teachings of Bhagavad-gītā prior to His teaching them to Arjuna. Mankind is the descendant of Manu. This Vaivasvata Manu had ten sons, named Ikṣvāku, Nabhaga, Dhṛṣṭa, Śaryāti, Nariṣyanta, Nābhāga, Diṣṭa, Karūṣa, Pṛṣadhra and Vasumān. The Lord's incarnation Matsya (the gigantic fish) was advented during the beginning of Vaivasvata Manu's reign. He learned the principles of Bhagavad-gītā from his father, Vivasvān, the sun-god, and he reinstructed the same to his son Mahārāja Ikṣvāku. In the beginning of the Tretā-yuga the sun-god instructed devotional service to Manu, and Manu in his turn instructed it to Ikṣvāku for the welfare of the whole human society.

Lord Rāma: The Supreme Personality of Godhead incarnated Himself as Śrī Rāma, accepting the sonhood of His pure devotee Mahārāja Daśaratha, the King of Ayodhyā. Lord Rāma descended along with His plenary portions, and all of them appeared as His younger brothers. In the month of Caitra on the ninth day of the growing moon in the Tretā-yuga, the Lord appeared, as usual, to establish the principles of religion and to annihilate the disturbing elements. When He was just a young boy, He helped the great sage Viśvāmitra by killing Subahu and striking Mārīca, the she-demon, who was disturbing the sages in their daily discharge of duties. The brāhmaṇas and kṣatriyas are meant to cooperate for the welfare of the mass of people. The brāhmaṇa sages endeavor to enlighten the people by perfect knowledge, and the kṣatriyas are meant for their protection. Lord Rāmacandra is the ideal king for maintaining and protecting the highest culture of humanity, known as brahmaṇya-dharma. The Lord is specifically the protector of the cows and the brāhmaṇas, and hence He enhances the prosperity of the world. He rewarded the administrative demigods by effective weapons to conquer the demons through the agency of Viśvāmitra. He was present in the bow sacrifice of King Janaka, and by breaking the invincible bow of Śiva, He married Sītādevī, daughter of Mahārāja Janaka.

After His marriage He accepted exile in the forest for fourteen years by the order of His father, Mahārāja Daśaratha. To help the administration of the demigods, He killed fourteen thousand demons, and by the intrigues of the demons, His wife, Sītādevī, was kidnapped by Rāvaṇa. He made friendship with Sugrīva, who was helped by the Lord to kill Vali, brother of Sugrīva. By the help of Lord Rāma, Sugrīva became the king of the Vāṇaras (a race of gorillas). The Lord built a floating bridge of stones on the Indian Ocean and reached Laṅkā, the kingdom of Rāvaṇa, who had kidnapped Sītā. Later on Rāvaṇa was killed by Him, and Rāvaṇa's brother Vibhīṣaṇa was installed on the throne of Laṅkā. Vibhīṣaṇa was one of the brothers of Rāvaṇa, a demon, but Lord Rāma made him immortal by His blessings. On the expiry of fourteen years, after settling the affairs at Laṅkā, the Lord came back to His kingdom, Ayodhyā, by flower plane. He instructed His brother Śatrughna to attack Lavṇāsura, who reigned at Mathurā, and the demon was killed. He performed ten Aśvamedha sacrifices, and later on He disappeared while taking a bath in the Śarayu River. The great epic Rāmāyaṇa is the history of Lord Rāma's activities in the world, and the authoritative Rāmāyaṇa was written by the great poet Vālmīki.

TEXT 20

eṣa dātā śaraṇyaś ca

yathā hy auśīnaraḥ śibiḥ

yaśo vitanitā svānāṁ

dauṣyantir iva yajvanām

SYNONYMS

eṣaḥ-this child; dātā-donor in charity; śaraṇyaḥ-protector of the surrendered; ca-and; yathā-as; hi-certainly; auśīnaraḥ-the country named Uśīnara; śibiḥ-Śibi; yaśaḥ-fame; vitanitā-disseminator; svānām-of the kinsmen; dauṣyantiḥ iva-like Bharata, the son of Duṣyanta; yajvanām-of those who have performed many sacrifices.

This child will be a munificent donor of charity and protector of the surrendered, like the famous King Śibi of the Uśīnara country. And he will expand the name and fame of his family like Bharata, the son of Mahārāja Duṣyanta.

A king becomes famous by his acts of charity, performances of yajñas, protection of the surrendered, etc. A kṣatriya king is proud to give protection to the surrendered souls. This attitude of a king is called īśvara-bhava, or factual power to give protection in a righteous cause. In the Bhagavad-gītā the Lord instructs living beings to surrender unto Him, and He promises all protection. The Lord is all-powerful and true to His word, and therefore He never fails to give protection to His different devotees. The king, being the representative of the Lord, must possess this attitude of giving protection to the surrendered souls at all risk. Mahārāja Śibi, the King of Uśīnara, was an intimate friend of Mahārāja Yayāti, who was able to reach the heavenly planets along with Mahārāja Śibi. Mahārāja Śibi was aware of the heavenly planet where he was to be transferred after his death, and the description of this heavenly planet is given in the Mahābhārata (Ādi-parva 96.6-9). Mahārāja Śibi was so charitably disposed that he wanted to give over his acquired position in the heavenly kingdom to Yayāti, but he did not accept it. Yayāti went to the heavenly planet along with great ṛṣis like Aṣṭaka and others. On inquiry from the ṛṣis, Yayāti gave an account of Śibi's pious acts when all of them were on the path to heaven. He has become a member of the assembly of Yamarāja, who has become his worshipful deity. As confirmed in the Bhagavad-gītā, the worshiper of the demigods goes to the planets of the demigods (yānti deva-vratā devān [Bg. 9.25]); so Mahārāja Śibi has become an associate of the great Vaiṣṇava authority Yamarāja on that particular planet. While he was on the earth he became very famous as a protector of surrendered souls and a donor of charities. The King of heaven once took the shape of a pigeon-hunter bird (eagle), and Agni, the fire-god, took the shape of a pigeon. The pigeon, while being chased by the eagle, took shelter on the lap of Mahārāja Śibi, and the hunter eagle wanted the pigeon back from the King. The King wanted to give it some other meat to eat and requested the bird not to kill the pigeon. The hunter bird refused to accept the King's offer, but it was settled later on that the eagle would accept flesh from the body of the King of the pigeon's equivalent weight. The King began to cut flesh from his body to weigh in the balance equivalent to the weight of the pigeon, but the mystic pigeon always remained heavier. The King then put himself on the balance to equate with the pigeon, and the demigods were pleased with him. The King of heaven and the fire-god disclosed their identity, and the King was blessed by them. Devarṣi Nārada also glorified Mahārāja Śibi for his great achievements, specifically in charity and protection. Mahārāja Śibi sacrificed his own son for the satisfaction of human beings in his kingdom. And thus child Parīkṣit was to become a second Śibi in charity and protection.

Dauṣyanti Bharata: There are many Bharatas in history, of which Bharata the brother of Lord Rāma, Bharata the son of King Ṛṣabha, and Bharata the son of Mahārāja Duṣyanta are very famous. And all these Bharatas are historically known to the universe. This earth planet is known as Bhārata, or Bhārata-varṣa, due to King Bharata the son of Ṛṣabha, but according to some this land is known as Bhārata due to the reign of the son of Duṣyanta. So far as we are convinced, this land's name Bhārata-varṣa was established from the reign of Bharata the son of King Ṛṣabha. Before him the land was known as Ilāvati-varṣa, but just after the coronation of Bharata, the son of Ṛṣabha, this land became famous as Bhārata-varṣa.

But despite all this, Bharata, the son of Mahārāja Duṣyanta was not less important. He is the son of the famous beauty Śakuntalā. Mahārāja Duṣyanta fell in love with Śakuntalā in the forest, and Bharata was conceived. After that, Mahārāja forgot his wife Śakuntalā by the curse of Kaṇva Muni, and the child Bharata was brought up in the forest by his mother. Even in his childhood he was so powerful that he challenged the lions and elephants in the forest and would fight with them as little children play with cats and dogs. Because of the boy's becoming so strong, more than the so-called modern Tarzan, the ṛṣis in the forest called him Sarvadaman, or one who is able to control everyone. A full description of Mahārāja Bharata is given in the Mahābhārata, Ādi-parva. The Pāṇḍavas, or the Kurus, are sometimes addressed as Bhārata due to being born in the dynasty of the famous Mahārāja Bharata, the son of King Duṣyanta.

TEXT 21

dhanvinām agraṇīr eṣa

tulyaś cārjunayor dvayoḥ

hutāśa iva durdharṣaḥ

samudra iva dustaraḥ

SYNONYMS

dhanvinām-of the great bowmen; agraṇīḥ-the foreman; eṣaḥ-this child; tulyaḥ-equally good; ca-and; arjunayoḥ-of the Arjunas; dvayoḥ-of the two; hutāśaḥ-fire; iva-like; durdharṣaḥ-irresistible; samudraḥ-ocean; iva-like; dustaraḥ-unsurpassable.

Amongst great bowmen, this child will be as good as Arjuna. He will be as irresistible as fire and as unsurpassable as the ocean.

In history there are two Arjunas. One is Kārttavīrya Arjuna, the King of Haihaya, and the other is the grandfather of the child. Both the Arjunas are famous for their bowmanship, and the child Parīkṣit is foretold to be equal to both of them, particularly in fighting. A short description of the Pāṇḍava Arjuna is given below:

Pāṇḍava Arjuna: The great hero of the Bhagavad-gītā. He is the kṣatriya son of Mahārāja Pāṇḍu. Queen Kuntīdevī could call for any one of the demigods, and thus she called Indra, and Arjuna was born by him. Arjuna is therefore a plenary part of the heavenly King Indra. He was born in the month of Phalguna (February-March), and therefore he is also called Phalguni. When he appeared as the son of Kuntī, his future greatness was proclaimed by air messages, and all the important personalities from different parts of the universe, such as the demigods, the Gandharvas, the Ādityas (from the sun globe), the Rudras, the Vasus, the Nāgas, the different ṛṣis (sages) of importance, and the Apsarās (the society girls of heaven), all attended the ceremony. The Apsarās pleased everyone by their heavenly dances and songs. Vasudeva, the father of Lord Kṛṣṇa and the maternal uncle of Arjuna, sent his priest representative Kaśyapa to purify Arjuna by all the prescribed saṁskāras, or reformatory processes. His saṁskāra of being given a name was performed in the presence of the ṛṣis, residents of Śatasṛṅga. He married four wives, Draupadī, Subhadrā, Citraṅgada and Ulūpī, from whom he got four sons of the names Śrutakīrti, Abhimanyu, Babhruvāhana and Irāvān respectively.

During his student life he was entrusted to study under the great professor Droṇācārya, along with other Pāṇḍavas and the Kurus. But he excelled everyone by his studious intensity, and Droṇācārya was especially attracted by his disciplinary affection. Droṇācārya accepted him as a first-grade scholar and loved heartily to bestow upon him all the blessings of military science. He was so ardent a student that he used to practice bowmanship even at night, and for all these reasons Professor Droṇācārya was determined to make him the topmost bowman of the world. He passed very brilliantly the examination in piercing the target, and Droṇācārya was very pleased. Royal families at Maṇipur and Tripura are descendants of Arjuna's son Babhruvāhana. Arjuna saved Droṇācārya from the attack of a crocodile, and the Ācārya, being pleased with him, rewarded him with a weapon of the name brahmaśira. Mahārāja Drupada was inimical toward Droṇācārya, and thus when he attacked the Ācārya, Arjuna got him arrested and brought him before Droṇācārya. He besieged a city of the name Ahichhatra, belonging to Mahārāja Drupada, and after taking it over he gave it to Droṇācārya. The confidential treatment of the weapon brahmaśira was explained to Arjuna, and Droṇācārya was promised by Arjuna that he would use the weapon if necessary when he (Droṇācārya) personally became an enemy of Arjuna. By this, the Ācārya forecasted the future battle of Kurukṣetra, in which Droṇācārya was on the opposite side. Mahārāja Drupada, although defeated by Arjuna on behalf of his professor Droṇācārya, decided to hand over his daughter Draupadī to his young combatant, but he was disappointed when he heard the false news of Arjuna's death in the fire of a shellac house intrigued by Duryodhana. He therefore arranged for Draupadī's personal selection of a groom who could pierce the eye of a fish hanging on the ceiling. This trick was especially made because only Arjuna could do it, and he was successful in his desire to hand over his equally worthy daughter to Arjuna. Arjuna's brothers were at that time living incognito under agreement with Duryodhana, and Arjuna and his brothers attended the meeting of Draupadī's selection in the dress of brāhmaṇas. When all the kṣatriya kings assembled saw that a poor brāhmaṇa had been garlanded by Draupadī for her lord, Śrī Kṛṣṇa disclosed his identity to Balarāma.

He met Ulūpī at Haridvāra (Hardwar), and he was attracted by a girl belonging to Nāgaloka, and thus Iravān was born. Similarly, he met Citraṅgada, a daughter of the King of Maṇipura, and thus Babhruvāhana was born. Lord Śrī Kṛṣṇa made a plan to help Arjuna to kidnap Subhadrā, sister of Śrī Kṛṣṇa, because Baladeva was inclined to hand her over to Duryodhana. Yudhiṣṭhira also agreed with Śrī Kṛṣṇa, and thus Subhadrā was taken by force by Arjuna and then married to him. Subhadrā's son is Abhimanyu, the father of Parīkṣit Mahārāja, the posthumous child. Arjuna satisfied the fire-god by setting fire to the Khāṇḍava Forest, and thus the fire-god gave him one weapon. Indra was angry when the fire was set in the Khāṇḍava Forest, and thus Indra, assisted by all other demigods, began fighting with Arjuna for his great challenge. They were defeated by Arjuna, and Indradeva returned to his heavenly kingdom. Arjuna also promised all protection to one Mayāsura, and the latter presented him one valuable conchshell celebrated as the Devadatta. Similarly, he received many other valuable weapons from Indradeva when he was satisfied to see his chivalry.

When Mahārāja Yudhiṣṭhira was disappointed in defeating the King of Magadha, Jarāsandha, it was Arjuna only who gave King Yudhiṣṭhira all kinds of assurances, and thus Arjuna, Bhīma and Lord Kṛṣṇa started for Magadha to kill Jarāsandha. When he went out to bring all other kings of the world under the subjection of the Pāṇḍavas, as was usual after the coronation of every emperor, he conquered the country named Kelinda and brought in subjugation King Bhagdutt. Then he traveled through countries like Antagiri, Ulukpur and Modapur and brought under subjugation all the rulers.

Sometimes he underwent severe types of penances, and later on he was rewarded by Indradeva. Lord Śiva also wanted to try the strength of Arjuna, and in the form of an aborigine, Lord Śiva met him. There was a great fight between the two, and at last Lord Śiva was satisfied with him and disclosed his identity. Arjuna prayed to the lord in all humbleness, and the lord, being pleased with him, presented him the paśupata weapon. He acquired many other important weapons from different demigods. He received daṇḍāstra from Yamarāja, paśāstra from Varuṇa, and antardhana-astra from Kuvera, the treasurer of the heavenly kingdom. Indra wanted him to come to the heavenly kingdom, the Indraloka planet beyond the moon planet. In that planet he was cordially received by the local residents, and he was awarded reception in the heavenly parliament of Indradeva. Then he met Indradeva, who not only presented him with his vajra weapon, but also taught him the military and musical science as used in the heavenly planet. In one sense, Indra is the real father of Arjuna, and therefore indirectly he wanted to entertain Arjuna with the famous society girl of heaven, Urvaśī, the celebrated beauty. The society girls of heaven are lusty, and Urvaśī was very eager to contact Arjuna, the strongest human being. She met him in his room and expressed her desires but Arjuna sustained his unimpeachable character by closing his eyes before Urvaśī, addressing her as mother of the Kuru dynasty and placing her in the category of his mothers Kuntī, Mādrī and Śacīdevī, wife of Indradeva. Disappointed, Urvaśī cursed Arjuna and left. In the heavenly planet he also met the great celebrated ascetic Lomasa and prayed to him for the protection of Mahārāja Yudhiṣṭhira.

When his inimical cousin Duryodhana was under the clutches of the Gandharvas, he wanted to save him and requested the Gandharvas to release Duryodhana, but the Gandharvas refused, and thus he fought with them and got Duryodhana released. When all the Pāṇḍavas lived incognito, he presented himself in the court of King Virāṭa as a eunuch and was employed as the musical teacher of Uttarā, his future daughter-in-law, and was known in the Virāṭa court as the Bṛhannala. As Bṛhannala, he fought on behalf of Uttara, the son of King Virāṭa, and thus defeated the Kurus in the fight incognito. His secret weapons were safely kept in the custody of a somi tree, and he ordered Uttara to get them back. His identity and his brothers' identity were later on disclosed to Uttara. Droṇācārya was informed of Arjuna's presence in the fight of the Kurus and the Virāṭas. Later, on the Battlefield of Kurukṣetra, Arjuna killed many great generals like Karṇa and others. After the Battle of Kurukṣetra, he punished Aśvatthāmā, who had killed all the five sons of Draupadī. Then all the brothers went to Bhīṣmadeva.

It is due to Arjuna only that the great philosophical discourses of the Bhagavad-gītā were again spoken by the Lord on the Battlefield of Kurukṣetra. His wonderful acts on the Battlefield of Kurukṣetra are vividly described in the Mahābhārata. Arjuna was defeated, however, by his son Babhruvāhana at Maṇipura and fell unconscious when Ulūpī saved him. After the disappearance of Lord Kṛṣṇa, the message was brought by Arjuna to Mahārāja Yudhiṣṭhira. Again, Arjuna visited Dvārakā, and all the widow wives of Lord Kṛṣṇa lamented before him. He took them all in the presence of Vasudeva and pacified all of them. Later on, when Vasudeva passed away, he performed his funeral ceremony in the absence of Kṛṣṇa. While Arjuna was taking all the wives of Kṛṣṇa to Indraprastha, he was attacked on the way, and he could not protect the ladies in his custody. At last, advised by Vyāsadeva, all the brothers headed for Mahāprasthan. On the way, at the request of his brother, he gave up all important weapons as useless, and he dropped them all in the water.

TEXT 22

mṛgendra iva vikrānto

niṣevyo himavān iva

titikṣur vasudhevāsau

sahiṣṇuḥ pitarāv iva

SYNONYMS

mṛgendraḥ-the lion; iva-like; vikrāntaḥ-powerful; niṣevyaḥ-worthy of taking shelter; himavān-the Himalaya Mountains; iva-like; titikṣuḥ-forbearance; vasudhā iva-like the earth; asau-the child; sahiṣṇuḥ-tolerant; pitarau-parents; iva-like.

This child will be as strong as a lion, and as worthy a shelter as the Himalaya Mountains. He will be forbearing like the earth, and as tolerant as his parents.

One is compared to the lion when one is very strong in chasing an enemy. One should be a lamb at home and a lion in the chase. The lion never fails in the chase of an animal; similarly, the head of the state should never fail in chasing an enemy. The Himalaya Mountains are famous for all richness. There are innumerable caves to live in, numberless trees of good fruits to eat, good springs to drink water from and profuse drugs and minerals to cure diseases. Any man who is not materially prosperous can take shelter of these great mountains, and he will be provided with everything required. Both the materialist and the spiritualist can take advantage of the great shelter of the Himalayas. On the surface of the earth there are so many disturbances caused by the inhabitants. In the modern age the people have begun to detonate atomic weapons on the surface of the earth, and still the earth is forbearing to the inhabitants, like a mother who excuses a little child. Parents are always tolerant to children for all sorts of mischievous acts. An ideal king may be possessed of all these good qualities, and the child Parīkṣit is foretold to have all these qualities in perfection.

TEXT 23

pitāmaha-samaḥ sāmye

prasāde giriśopamaḥ

āśrayaḥ sarva-bhūtānāṁ

yathā devo ramāśrayaḥ

SYNONYMS

pitāmaha-the grandfather, or Brahmā; samaḥ-equally good; sāmye-in the matter; prasāde-in charity or in munificence; giriśa-Lord Śiva; upamaḥ-comparison of equilibrium; āśrayaḥ-resort; sarva-all; bhūtānām-of the living beings; yathā-as; devaḥ-the Supreme Lord; ramā-āśrayaḥ-the Personality of Godhead.

This child will be like his grandfather Yudhiṣṭhira or Brahmā in equanimity of mind. He will be munificent like the lord of the Kailāsa Hill, Śiva. And he will be the resort of everyone, like the Supreme Personality of Godhead Nārāyaṇa, who is even the shelter of the goddess of fortune.

Mental equanimity refers both to Mahārāja Yudhiṣṭhira and to Brahmā, the grandfather of all living beings. According to Śrīdhara Svāmī, the grandfather referred to is Brahmā, but according to Viśvanātha Cakravartī, the grandfather is Mahārāja Yudhiṣṭhira himself. But in both cases the comparison is equally good because both of them are recognized representatives of the Supreme Lord, and thus both of them have to maintain mental equanimity, being engaged in welfare work for the living being. Any responsible executive agent at the top of administration has to tolerate different types of onslaughts from the very persons for whom he works. Brahmājī was criticized even by the gopīs, the highest perfectional devotees of the Lord. The gopīs were dissatisfied with the work of Brahmājī because Lord Brahmā, as creator of this particular universe, created eyelids which obstructed their seeing Lord Kṛṣṇa. They could not tolerate a moment's blinking of the eyes, for it kept them from seeing their beloved Lord Kṛṣṇa. So what to speak of others, who are naturally very critical of every action of a responsible man? Similarly, Mahārāja Yudhiṣṭhira had to cross over many difficult situations created by his enemies, and he proved to be the most perfect maintainer of mental equanimity in all critical circumstances. Therefore the example of both grandfathers for maintaining equanimity of mind is quite fitting.

Lord Śiva is a celebrated demigod who awards gifts to beggars. His name is therefore Āśutoṣa, or one who is pleased very easily. He is also called the Bhūtanātha, or the lord of the common folk, who are mainly attached to him because of his munificent gifts, even without consideration of the aftereffects. Rāvaṇa was very attached to Lord Śiva, and by easily pleasing him, Rāvaṇa became so powerful that he wanted to challenge the authority of Lord Rāma. Of course, Rāvaṇa was never helped by Lord Śiva when he fought with Rāma, the Supreme Personality of Godhead and the Lord of Lord Śiva. To Vṛkāsura, Lord Śiva awarded a benediction which was not only awkward, but also disturbing. Vṛkāsura became empowered, by the grace of Lord Śiva, to vanish anyone's head simply by touching it. Although this was awarded by Lord Śiva, the cunning fellow wanted to make an experiment of the power by touching the head of Lord Śiva. Thus the lord had to take shelter of Viṣṇu to save himself from trouble, and the Lord Viṣṇu, by His illusory potency, asked Vṛkāsura to make an experiment with his own head. The fellow did it and was finished himself, and so the world was saved from all sorts of trouble by such a cunning beggar of the demigods. The excellent point is that Lord Śiva never denies anyone any sort of gift. He is therefore the most generous, although sometimes some kind of a mistake is made.

Ramā means the goddess of fortune. And her shelter is Lord Viṣṇu. Lord Viṣṇu is the maintainer of all living beings. There are innumerable living beings, not only on the surface of this planet but also in all other hundreds of thousands of planets. All of them are provided with all necessities of life for the progressive march towards the end of self-realization, but on the path of sense gratification they are put into difficulty by the agency of māyā, the illusory energy, and so travel the path of a false plan of economic development. Such economic development is never successful because it is illusory. These men are always after the mercy of the illusory goddess of fortune, but they do not know that the goddess of fortune can live only under the protection of Viṣṇu. Without Viṣṇu, the goddess of fortune is an illusion. We should therefore seek the protection of Viṣṇu instead of directly seeking the protection of the goddess of fortune. Only Viṣṇu and the devotees of Viṣṇu can give protection to all, and because Mahārāja Parīkṣit was himself protected by Viṣṇu, it was quite possible for him to give complete protection to all who wanted to live under his rule.

TEXT 24

sarva-sad-guṇa-māhātmye

eṣa kṛṣṇam anuvrataḥ

rantideva ivodāro

yayātir iva dhārmikaḥ

SYNONYMS

sarva-sat-guṇa-māhātmye-glorified by all godly attributes; eṣaḥ-this child; kṛṣṇam-like Lord Kṛṣṇa; anuvrataḥ-a follower in His footsteps; rantidevaḥ-Rantideva; iva-like; udāraḥ-in the matter of magnanimity; yayātiḥ-Yayāti; iva-like; dhārmikaḥ-concerning religion.

This child will be almost as good as Lord Śrī Kṛṣṇa by following in His footsteps. In magnanimity he will become as great as King Rantideva. And in religion he will be like Mahārāja Yayāti.

The last instruction of Lord Śrī Kṛṣṇa in the Bhagavad-gītā is that one should give up everything and should follow in the footsteps of the Lord alone. Less intelligent persons do not agree to this great instruction of the Lord, as ill luck would have it, but one who is actually intelligent catches up this sublime instruction and is immensely benefited. Foolish people do not know that association is the cause of acquiring qualities. Association with fire makes an object hot, even in the material sense. Therefore, association with the Supreme Personality of Godhead makes one qualified like the Lord. As we have discussed previously, one can achieve seventy-eight percent of the godly qualities by the Lord's intimate association. To follow the instructions of the Lord is to associate with the Lord. The Lord is not a material object whose presence one has to feel for such association. The Lord is present everywhere and at all times. It is quite possible to have His association simply by following His instruction because the Lord and His instruction and the Lord and His name, fame, attributes and paraphernalia are all identical with Him, being absolute knowledge. Mahārāja Parīkṣit associated with the Lord even from the womb of his mother up to the last day of his valuable life, and thus he acquired all the essential good qualities of the Lord in all perfection.

Rantideva: An ancient king prior to the Mahābhārata period, referred to by Nārada Muni while instructing Sañjaya, as mentioned in Mahābhārata (Droṇa-parva 67). He was a great king, liberal for hospitality and distribution of foodstuff. Even Lord Śrī Kṛṣṇa praised his acts of charity and hospitality. He was blessed by the great Vasiṣṭha Muni for supplying him cold water, and thus he achieved the heavenly planet. He used to supply fruits, roots and leaves to the ṛṣis, and thus he was blessed by them with fulfillment of his desires. Although a kṣatriya by birth, he never ate flesh in his life. He was especially hospitable to Vasiṣṭha Muni, and by his blessings only he attained the higher planetary residence. He is one of those pious kings whose names are remembered in the morning and evening.

Yayāti: The great emperor of the world and the original forefather of all great nations of the world who belong to the Āryan and Indo-European stock. He is the son of Mahārāja Nabuṣa, and he became the emperor of the world due to his elder brother's becoming a great and liberated saintly mystic. He ruled over the world for several thousands of years and performed many sacrifices and pious activities recorded in history, although his early youth was very lustful and full of romantic stories. He fell in love with Devayānī, the most beloved daughter of Śukrācārya. Devayānī wished to marry him, but at first he refused to accept her because of her being a daughter of a brāhmaṇa. According to śāstras, a brāhmaṇa could marry the daughter of a kṣatriya but a kṣatriya could not marry the daughter of a brāhmaṇa. They were very much cautious about varṇa-saṅkara population in the world. Śukrācārya amended this law of forbidden marriage and induced Emperor Yayāti to accept Devayānī. Devayānī had a girl friend named Śarmiṣṭhā, who also fell in love with the emperor and thus went with her friend Devayānī. Śukrācārya forbade Emperor Yayāti to call Śarmiṣṭhā into his bedroom, but Yayāti could not strictly follow his instruction. He secretly married Śarmiṣṭhā also and begot sons by her. When this was known by Devayānī, she went to her father and lodged a complaint. Yayāti was much attached to Devayānī, and when he went to his father-in-law's place to call her, Śukrācārya was angry with him and cursed him to become impotent. Yayāti begged his father-in-law to withdraw his curse, but the sage asked Yayāti to ask youthfulness from his sons and let them become old as the condition of his becoming potent. He had five sons, two from Devayānī and three from Śarmiṣṭhā. From his five sons, namely (1) Yadu, (2) Turvasu, (3) Druhyu, (4) Anu and (5) Pūru, five famous dynasties, namely (1) the Yadu dynasty, (2) the Yavana (Turk) dynasty, (3) the Bhoja dynasty, (4) the Mleccha dynasty (Greek) and (5) the Paurava dynasty, all emanated to spread all over the world. He reached the heavenly planets by dint of his pious acts, but he fell down from there because of his self-advertisement and criticizing other great souls. After his fall, his daughter and grandson bestowed upon him their accumulated virtues, and by the help of his grandson and friend Śibi, he was again promoted to the heavenly kingdom, becoming one of the assembly members of Yamarāja, with whom he is staying as a devotee. He performed more than one thousand different sacrifices, gave in charity very liberally and was a very influential king. His majestic power was felt all over the world. His youngest son agreed to award him his youthfulness when he was troubled with lustful desires, even for one thousand years. Finally he became detached from worldly life and returned the youthfulness again to his son Pūru. He wanted to hand over the kingdom to Pūru, but his noblemen and the subjects did not agree. But when he explained to his subjects the greatness of Pūru, they agreed to accept Pūru as the King, and thus Emperor Yayāti retired from family life and left home for the forest.

TEXT 25

dhṛtyā bali-samaḥ kṛṣṇe

prahrāda iva sad-grahaḥ

āhartaiṣo 'śvamedhānāṁ

vṛddhānāṁ paryupāsakaḥ

SYNONYMS

dhṛtyā-by patience; bali-samaḥ-like Bali Mahārāja; kṛṣṇe-unto Lord Śrī Kṛṣṇa; prahrāda-Prahlāda Mahārāja; iva-like; sat-grahaḥ-devotee of; āhartā-performer; eṣaḥ-this child; aśvamedhānām-of Aśvamedha sacrifices; vṛddhānām-of the old and experienced men; paryupāsakaḥ-follower.

This child will be like Bali Mahārāja in patience, a staunch devotee of Lord Kṛṣṇa like Prahlāda Mahārāja, a performer of many Aśvamedha [horse] sacrifices and a follower of the old and experienced men.

Bali Mahārāja: One of the twelve authorities in the devotional service of the Lord. Bali Mahārāja is a great authority in devotional service because he sacrificed everything to please the Lord and relinquished the connection of his so-called spiritual master who obstructed him on the path of risking everything for the service of the Lord. The highest perfection of religious life is to attain to the stage of unqualified devotional service of the Lord without any cause or without being obstructed by any kind of worldly obligation. Bali Mahārāja was determined to give up everything for the satisfaction of the Lord, and he did not care for any obstruction whatsoever. He is the grandson of Prahlāda Mahārāja, another authority in the devotional service of the Lord. Bali Mahārāja and the history of his dealings with Viṣṇu Vāmanadeva are described in the Eighth Canto of Śrīmad-Bhāgavatam (Chapter 11-24).

Prahlāda Mahārāja: A perfect devotee of Lord Kṛṣṇa (Viṣṇu). His father, Hiraṇyakaśipu, chastised him severely when he was only five years old for his becoming an unalloyed devotee of the Lord. He was the first son of Hiraṇyakaśipu, and his mother's name was Kayādhu. Prahlāda Mahārāja was an authority in the devotional service of the Lord because he had his father killed by Lord Nṛsiṁhadeva, setting the example that even a father should be removed from the path of devotional service if such a father happens to be an obstacle. He had four sons, and the eldest son, Virocana, is the father of Bali Mahārāja, mentioned above. The history of Prahlāda Mahārāja's activities is described in the Seventh Canto of Śrīmad-Bhāgavatam.

TEXT 26

rājarṣīṇāṁ janayitā

śāstā cotpatha-gāminām

nigrahītā kaler eṣa

bhuvo dharmasya kāraṇāt

SYNONYMS

rāja-ṛṣīṇām-of kings as good as sages; janayitā-producer; śāstā-chastiser; ca-and; utpatha-gāminām-of the upstarts; nigrahītā-molester; kaleḥ-of the quarrelsome; eṣaḥ-this; bhuvaḥ-of the world; dharmasya-of religion; kāraṇāt-on account of.

This child will be the father of kings who will be like sages. For world peace and for the sake of religion, he will be the chastiser of the upstarts and the quarrelsome.

The wisest man in the world is a devotee of the Lord. The sages are called wise men, and there are different types of wise men for different branches of knowledge. Unless, therefore, the king or the head of the state is the wisest man, he cannot control all types of wise men in the state. In the line of royal succession in the family of Mahārāja Yudhiṣṭhira, all the kings, without exception, were the wisest men of their times, and so also it is foretold about Mahārāja Parīkṣit and his son Mahārāja Janamejaya, who was yet to be born. Such wise kings can become chastisers of upstarts and uprooters of Kali, or quarrelsome elements. As will be clear in the chapters ahead, Mahārāja Parīkṣit wanted to kill the personified Kali, who was attempting to kill a cow, the emblem of peace and religion. The symptoms of Kali are (1) wine, (2) women, (3) gambling and (4) slaughterhouses. Wise rulers of all states should take lessons from Mahārāja Parīkṣit in how to maintain peace and morality by subduing the upstarts and quarrelsome people who indulge in wine, illicit connection with women, gambling and meat-eating supplied by regularly maintained slaughterhouses. In this age of Kali, regular license is issued for maintaining all of these different departments of quarrel. So how can they expect peace and morality in the state? The state fathers, therefore, must follow the principles of becoming wiser by devotion to the Lord, by chastising the breaker of discipline and by uprooting the symptoms of quarrel, as mentioned above. If we want blazing fire, we must use dry fuel. Blazing fire and moist fuel go ill together. Peace and morality can prosper only by the principles of Mahārāja Parīkṣit and his followers.

TEXT 27

takṣakād ātmano mṛtyuṁ

dvija-putropasarjitāt

prapatsyata upaśrutya

mukta-saṅgaḥ padaṁ hareḥ

SYNONYMS

takṣakāt-by the snake-bird; ātmanaḥ-of his personal self; mṛtyum-death; dvija-putra-the son of a brāhmaṇa; upasarjitāt-being sent by; prapatsyate-having taken shelter of; upaśrutya-after hearing; mukta-saṅgaḥ-freed from all attachment; padam-position; hareḥ-of the Lord.

After hearing about his death, which will be caused by the bite of a snake-bird sent by a son of a brāhmaṇa, he will get himself freed from all material attachment and surrender unto the Personality of Godhead, taking shelter of Him.

Material attachment and taking shelter of the lotus feet of the Lord go ill together. Material attachment means ignorance of transcendental happiness under the shelter of the Lord. Devotional service to the Lord, while existing in the material world, is a way to practice one's transcendental relation with the Lord, and when it is matured, one gets completely free from all material attachment and becomes competent to go back home, back to Godhead. Mahārāja Parīkṣit, being especially attached to the Lord from the beginning of his body in the womb of his mother, was continuously under the shelter of the Lord, and the so-called warning of his death within seven days from the date of the curse by the brāhmaṇa's son was a boon to him to enable him to prepare himself to go back home, back to Godhead. Since he was always protected by the Lord, he could have avoided the effect of such a curse by the grace of the Lord, but he did not take such undue advantage for nothing. Rather, he made the best use of a bad bargain. For seven days continuously he heard Śrīmad-Bhāgavatam from the right source, and thus he got shelter at the lotus feet of the Lord by that opportunity.

TEXT 28

jijñāsitātma-yāthārthyo

muner vyāsa-sutād asau

hitvedaṁ nṛpa gaṅgāyāṁ

yāsyaty addhākutobhayam

SYNONYMS

jijñāsita-having inquired of; ātma-yāthārthyaḥ-right knowledge of one's own self; muneḥ-from the learned philosopher; vyāsa-sutāt-the son of Vyāsa; asau-he; hitvā-quitting; idam-this material attachment; nṛpa-O King; gaṅgāyām-on the bank of the Ganges; yāsyati-will go; addhā-directly; akutaḥ-bhayam-the life of fearlessness.

After inquiring about proper self-knowledge from the son of Vyāsadeva, who will be a great philosopher, he will renounce all material attachment and achieve a life of fearlessness.

Material knowledge means ignorance of the knowledge of one's own self. Philosophy means to seek after the right knowledge of one's own self, or the knowledge of self-realization. Without self-realization, philosophy is dry speculation or a waste of time and energy. Śrīmad-Bhāgavatam gives the right knowledge of one's own self, and by hearing Śrīmad-Bhāgavatam one can get free from material attachment and enter into the kingdom of fearlessness. This material world is fearfulness. Its prisoners are always fearful as within a prison house. In the prison house no one can violate the jail rules and regulations, and violating the rules means another term for extension of prison life. Similarly, we in this material existence are always fearful. This fearfulness is called anxiety. Everyone in the material life, in all species and varieties of life, is full of anxieties, either by breaking or without breaking the laws of nature. Liberation, or mukti, means getting relief from these constant anxieties. This is possible only when the anxiety is changed to the devotional service of the Lord. Śrīmad-Bhāgavatam gives us the chance to change the quality of anxiety from matter to spirit. This is done in the association of a learned philosopher like the self-realized Śukadeva Gosvāmī, the great son of Śrī Vyāsadeva. Mahārāja Parīkṣit, after receiving warning of his death, took advantage of this opportunity by association with Śukadeva Gosvāmī and achieved the desired result.

There is a sort of imitation of this reciting and hearing of Śrīmad-Bhāgavatam by professional men, and their foolish audience thinks that they will get free from the clutches of material attachment and attain the life of fearlessness. Such imitative hearing of Śrīmad-Bhāgavatam is a caricature only, and one should not be misled by such a performance of bhāgavatam saptāha undertaken by ridiculous greedy fellows to maintain an establishment of material enjoyment.

TEXT 29

iti rājña upādiśya

viprā jātaka-kovidāḥ

labdhāpacitayaḥ sarve

pratijagmuḥ svakān gṛhān

SYNONYMS

iti-thus; rājñe-unto the King; upādiśya-having advised; viprāḥ-persons well versed in the Vedas; jātaka-kovidāḥ-persons expert in astrology and in the performance of birth ceremonies; labdha-apacitayaḥ-those who had received sumptuously as remuneration; sarve-all of them; pratijagmuḥ-went back; svakān-their own; gṛhān-houses.

Thus those who were expert in astrological knowledge and in performance of the birth ceremony instructed King Yudhiṣṭhira about the future history of his child. Then, being sumptuously remunerated, they all returned to their respective homes.

The Vedas are the storehouse of knowledge, both material and spiritual. But such knowledge aims at perfection of self-realization. In other words, the Vedas are the guides for the civilized man in every respect. Since human life is the opportunity to get free from all material miseries, it is properly guided by the knowledge of the Vedas, in the matters of both material needs and spiritual salvation. The specific intelligent class of men who were devoted particularly to the knowledge of the Vedas were called the vipras, or the graduates of the Vedic knowledge. There are different branches of knowledge in the Vedas, of which astrology and pathology are two important branches necessary for the common man. So the intelligent men, generally known as the brāhmaṇas, took up all the different branches of Vedic knowledge to guide society. Even the department of military education (Dhanur-veda) was also taken up by such intelligent men, and the vipras were also teachers of this section of knowledge, as were Droṇācārya, Kṛpācārya, etc.

The word vipra mentioned herein is significant. There is a little difference between the vipras and the brāhmaṇas. The vipras are those who are expert in karma-kāṇḍa, or fruitive activities, guiding the society towards fulfilling the material necessities of life, whereas the brāhmaṇas are expert in spiritual knowledge of transcendence. This department of knowledge is called jñāna-kāṇḍa, and above this there is the upāsanā-kāṇḍa. The culmination of upāsanā-kāṇḍa is the devotional service of the Lord Viṣṇu, and when the brāhmaṇas achieve perfection, they are called Vaiṣṇavas. Viṣṇu worship is the highest of the modes of worship. Elevated brāhmaṇas are Vaiṣṇavas engaged in the transcendental loving service of the Lord, and thus Śrīmad-Bhāgavatam, which is the science of devotional service, is very dear to the Vaiṣṇavas. And as explained in the beginning of the Śrīmad-Bhāgavatam, it is the mature fruit of Vedic knowledge and is superior subject matter, above the three kāṇḍas, namely karma, jñāna and upāsanā.

Amongst the karma-kāṇḍa experts, the jātaka expert vipras were good astrologers who could tell all the future history of a born child simply by the astral calculations of the time (lagna). Such expert jātaka-vipras were present during the birth of Mahārāja Parīkṣit, and his grandfather, Mahārāja Yudhiṣṭhira, awarded the vipras sufficiently with gold, land, villages, grains and other valuable necessaries of life, which also include cows. There is a need of such vipras in the social structure, and it is the duty of the state to maintain them comfortably, as designed in the Vedic procedure. Such expert vipras, being sufficiently paid by the state, could give free service to the people in general, and thus this department of Vedic knowledge could be available for all.

TEXT 30

sa eṣa loke vikhyātaḥ

parīkṣid iti yat prabhuḥ

pūrvaṁ dṛṣṭam anudhyāyan

parīkṣeta nareṣv iha

SYNONYMS

saḥ-he; eṣaḥ-in this; loke-world; vikhyātaḥ-famous; parīkṣit-one who examines; iti-thus; yat-what; prabhuḥ-O my King; pūrvan-before; dṛṣṭam-seen; anudhyāyan-constantly contemplating; parīkṣeta-shall examine; nareṣu-unto every man; iha-here.

So his son would become famous in the world as Parīkṣit [examiner] because he would come to examine all human beings in his search after that personality whom he saw before his birth. Thus he would come to constantly contemplate Him.

Mahārāja Parīkṣit, fortunate as he was, got the impression of the Lord even in the womb of his mother, and thus his contemplation on the Lord was constantly with him. Once the impression of the transcendental form of the Lord is fixed in one's mind, one can never forget Him in any circumstance. Child Parīkṣit, after coming out of the womb, was in the habit of examining everyone to see whether he was the same personality whom he first saw in the womb. But no one could be equal to or more attractive than the Lord, and therefore he never accepted anyone. But the Lord was constantly with him by such examination, and thus Mahārāja Parīkṣit was always engaged in the devotional service of the Lord by remembrance.

Śrīla Jīva Gosvāmī remarks in this connection that every child, if given an impression of the Lord from his very childhood, certainly becomes a great devotee of the Lord like Mahārāja Parīkṣit. One may not be as fortunate as Mahārāja Parīkṣit to have the opportunity to see the Lord in the womb of his mother, but even if he is not so fortunate, he can be made so if the parents of the child desire him to be so. There is a practical example in my personal life in this connection. My father was a pure devotee of the Lord, and when I was only four or five years old, my father gave me a couple of forms of Rādhā and Kṛṣṇa. In a playful manner, I used to worship these Deities along with my sister, and I used to imitate the performances of a neighboring temple of Rādhā-Govinda. By constantly visiting this neighboring temple and copying the ceremonies in connection with my own Deities of play, I developed a natural affinity for the Lord. My father used to observe all the ceremonies befitting my position. Later on, these activities were suspended due to my association in the schools and colleges, and I became completely out of practice. But in my youthful days, when I met my spiritual master, Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, again I revived my old habit, and the same playful Deities became my worshipful Deities in proper regulation. This was followed up until I left the family connection, and I am pleased that my generous father gave the first impression which was developed later into regulative devotional service by His Divine Grace. Mahārāja Prahlāda also advised that such impressions of a godly relation must be impregnated from the beginning of childhood, otherwise one may miss the opportunity of the human form of life, which is very valuable although it is temporary like others.

TEXT 31

sa rāja-putro vavṛdhe

āśu śukla ivoḍupaḥ

āpūryamāṇaḥ pitṛbhiḥ

kāṣṭhābhir iva so 'nvaham

SYNONYMS

saḥ-that; rāja-putraḥ-the royal prince; vavṛdhe-grew up; āśu-very soon; śukle-waxing moon; iva-like; uḍupaḥ-the moon; āpūryamāṇaḥ-luxuriantly; pitṛbhiḥ-by the parental guardians; kāṣṭhābhiḥ-plenary development; iva-like; saḥ-he; anvaham-day after day.

As the moon, in its waxing fortnight, develops day after day, so the royal prince [Parīkṣit] very soon developed luxuriantly under the care and full facilities of his guardian grandfathers.

TEXT 32

yakṣyamāṇo 'śvamedhena

jñāti-droha-jihāsayā

rājā labdha-dhano dadhyau

nānyatra kara-daṇḍayoḥ

SYNONYMS

yakṣyamāṇaḥ-desiring to perform; aśvamedhena-by the horse sacrifice ceremony; jñāti-droha-fighting with kinsmen; jihāsayā-for getting free; rājā-King Yudhiṣṭhira; labdha-dhanaḥ-for getting some wealth; dadhyau-thought about it; na anyatra-not otherwise; kara-daṇḍayoḥ-taxes and fines.

Just at this time, King Yudhiṣṭhira was considering performing a horse sacrifice to get freed from sins incurred from fighting with kinsmen. But he became anxious to get some wealth, for there were no surplus funds outside of fines and tax collection.

As the brāhmaṇas and vipras had a right to be subsidized by the state, the state executive head had the right to collect taxes and fines from the citizens. After the Battle of Kurukṣetra the state treasury was exhausted, and therefore there was no surplus fund except the fund from tax collection and fines. Such funds were sufficient only for the state budget, and having no excess fund, the King was anxious to get more wealth in some other way in order to perform the horse sacrifice. Mahārāja Yudhiṣṭhira wanted to perform this sacrifice under the instruction of Bhīṣmadeva.

TEXT 33

tad abhipretam ālakṣya

bhrātaro 'cyuta-coditāḥ

dhanaṁ prahīṇam ājahrur

udīcyāṁ diśi bhūriśaḥ

SYNONYMS

tat-his; abhipretam-wishes of the mind; ālakṣya-observing; bhrātaraḥ-his brothers; acyuta-the infallible (Lord Śrī Kṛṣṇa); coditāḥ-being advised by; dhanam-riches; prahīṇam-to collect; ājahruḥ-brought about; udīcyām-northern; diśi-direction; bhūriśaḥ-sufficient.

Understanding the hearty wishes of the King, his brothers, as advised by the infallible Lord Kṛṣṇa, collected sufficient riches from the North [left by King Marutta].

Mahārāja Marutta: one of the great emperors of the world. He reigned over the world long before the reign of Mahārāja Yudhiṣṭhira. He was the son of Mahārāja Avikṣit and was a great devotee of the son of the sun-god, known as Yamarāja. His brother Samvarta was a rival priest of the great Bṛhaspati, the learned priest of the demigods. He conducted one sacrifice called Saṅkāra-yajña by which the Lord was so satisfied that He was pleased to hand over to him the charge of a mountain peak of gold. This peak of gold is somewhere in the Himalaya Mountains, and modern adventurers may try to find it there. He was so powerful an emperor that at the day's end of sacrifice, the demigods from the other planets like Indra, Candra and Bṛhaspati used to visit his palace. And because he had the gold peak at his disposal, he had sufficient gold in his possession. The canopy of the sacrificial altar was completely made of gold. in his daily performances of the sacrificial ceremonies, some of the inhabitants of the Vāyuloka (airy planets) were invited to expedite the cooking work of the ceremony. And the assembly of the demigods in the ceremony was led by Viśvadeva.

By his constant pious work he was able to drive out all kinds of diseases from the jurisdiction of his kingdom. All the inhabitants of higher planets like Devaloka and Pitṛloka were pleased with him for his great sacrificial ceremonies. Every day he used to give in charity to the learned brāhmaṇas such things as beddings, seats, conveyances and sufficient quantities of gold. Because of munificent charities and performances of innumerable sacrifices, the King of heaven, Indradeva, was fully satisfied with him and always wished for his welfare. Due to his pious activities, he remained a young man throughout his life and reigned over the world for one thousand years, surrounded by his satisfied subjects, ministers, legitimate wife, sons and brothers. Even Lord Śrī Kṛṣṇa praised his spirit of pious activities. He handed over his only daughter to Maharṣi Aṅgirā, and by his good blessings, he was elevated to the kingdom of heaven. First of all, he wanted to offer the priesthood of his sacrifices to learned Bṛhaspati, but the demigod refused to accept the post because of the King's being a human being, a man of this earth. He was very sorry for this, but on the advice of Nārada Muni he appointed Samvarta to the post, and he was successful in his mission.

The success of a particular type of sacrifice completely depends on the priest in charge. In this age, all kinds of sacrifice are forbidden because there is no learned priest amongst the so-called brāhmaṇas, who go by the false notion of becoming sons of brāhmaṇas without brahminical qualifications. In this age of Kali, therefore, only one kind of sacrifice is recommended, saṅkīrtana-yajña, as inaugurated by Lord Śrī Caitanya Mahāprabhu.

TEXT 34

tena sambhṛta-sambhāro

dharma-putro yudhiṣṭhiraḥ

vājimedhais tribhir bhīto

yajñaiḥ samayajad dharim

SYNONYMS

tena-with that wealth; sambhṛta-collected; sambhāraḥ-ingredients; dharma-putraḥ-the pious king; yudhiṣṭhiraḥ-Yudhiṣṭhira; vājimedhaiḥ-by horse sacrifices; tribhiḥ-three times; bhītaḥ-being greatly afraid after the Battle of Kurukṣetra; yajñaiḥ-sacrifices; samayajat-perfectly worshiped; harim-the Personality of Godhead.

By those riches, the King could procure the ingredients for three horse sacrifices. Thus the pious King Yudhiṣṭhira, who was very fearful after the Battle of Kurukṣetra, pleased Lord Hari, the Personality of Godhead.

Mahārāja Yudhiṣṭhira was the ideal and celebrated pious King of the world, and still he was greatly afraid after the execution of the Battle of Kurukṣetra because of the mass killing in the fight, all of which was done only to install him on the throne. He therefore took all the responsibility for sins committed in the warfare, and to get rid of all these sins, he wanted to perform three sacrifices in which horses are offered at the altar. Such a sacrifice is very costly. Even Mahārāja Yudhiṣṭhira had to collect the necessary heaps of gold left by Mahārāja Marutta and the brāhmaṇas who were given gold in charity by King Marutta. The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift. And Mahārāja Marutta also did not again collect such heaps of gold given away in charity. Besides that, all the golden plates and utensils which were used in the sacrifice were also thrown in the dustbins, and all such heaps of gold remained unclaimed property for a long time, till Mahārāja Yudhiṣṭhira collected them for his own purposes. Lord Śrī Kṛṣṇa advised the brothers of Mahārāja Yudhiṣṭhira to collect the unclaimed property because it belonged to the King. The more astonishing thing is that no subject of the state also collected such unclaimed gold for industrial enterprise or anything like that. This means that the state citizens were completely satisfied with all necessities of life and therefore not inclined to accept unnecessary productive enterprises for sense gratification. Mahārāja Yudhiṣṭhira also requisitioned the heaps of gold for performing sacrifices and for pleasing the Supreme Hari Personality of Godhead. Otherwise he had no desire to collect them for the state treasury.

One should take lessons from the acts of Mahārāja Yudhiṣṭhira. He was afraid of sins committed on the battlefield, and therefore he wanted to satisfy the supreme authority. This indicates that unintentional sins are also committed in our daily occupational discharge of duties, and to counteract even such unintentional crimes, one must perform sacrifices as they are recommended in the revealed scriptures. The Lord says in Bhagavad-gītā (yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]) that one must perform sacrifices recommended in the scriptures in order to get rid of commitments of all unauthorized work, or even unintentional crimes which we are apt to commit. By doing so, one shall be freed from all kinds of sins. And those who do not do so but work for self-interest or sense gratification have to undergo all tribulations accrued from committed sins. Therefore, the main purpose of performing sacrifices is to satisfy the Supreme Personality Hari. The process of performing sacrifices may be different in terms of different times, places and persons, but the aim of such sacrifices is one and the same at all times and in all circumstances, viz. , satisfaction of the Supreme Lord Hari. That is the way of pious life, and that is the way of peace and prosperity in the world at large. Mahārāja Yudhiṣṭhira did all these as the ideal pious king in the world.

If Mahārāja Yudhiṣṭhira is a sinner in his daily discharge of duties, in royal administration of state affairs, wherein killing of man and animals is a recognized art, then we can just imagine the amount of sins committed consciously or unconsciously by the untrained population of the Kali-yuga who have no way to perform sacrifice to please the Supreme Lord. The Bhāgavatam says, therefore, that the prime duty of the human being is to satisfy the Supreme Lord by the performance of one's occupational duty (SB 1.2.13).

Let any man of any place or community, caste or creed be engaged in any sort of occupational duty, but he must agree to perform sacrifices as it is recommended in the scriptures for the particular place, time and person. In the Vedic literatures it is recommended that in Kali-yuga people engage in glorifying the Lord by chanting the holy name of Kṛṣṇa (kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 3.31.1]) without offense. By doing so one can be freed from all sins and thus can attain the highest perfection of life by returning home, back to Godhead. We have already discussed this more than once in this great literature in different places, especially in the introductory portion by sketching the life of Lord Śrī Caitanya Mahāprabhu, and still we are repeating the same with a view to bring about peace and prosperity in society.

The Lord has declared openly in Bhagavad-gītā how He becomes pleased with us, and the same process is practically demonstrated in the life and preaching work of Lord Śrī Caitanya Mahāprabhu. The perfect process of performing yajñas, or sacrifice, to please the Supreme Lord Hari (the Personality of Godhead, who gets us free from all miseries of existence) is to follow the ways of Lord Śrī Caitanya Mahāprabhu in this dark age of quarrel and dissension.

Mahārāja Yudhiṣṭhira had to collect heaps of gold to secure the paraphernalia for the horse sacrifice yajñas in days of sufficiency, so we can hardly think of such performance of yajñas in these days of insufficiency and complete scarcity of gold. At the present moment we have heaps of papers and promises of their being converted into gold by economic development of modern civilization, and still there is no possibility of spending riches like Mahārāja Yudhiṣṭhira, either individually or collectively or by state patronization. Just suitable, therefore, for the age, is the method recommended by Lord Śrī Caitanya Mahāprabhu in terms of the śāstra. Such a method requires no expenditure at all and yet can award more benefit than other expensive methods of yajña performances.

The horse sacrifice yajña or cow sacrifice yajña performed by the Vedic regulations shouldn't be misunderstood as a process of killing animals. On the contrary, animals offered for the yajña were rejuvenated to a new span of life by the transcendental power of chanting the Vedic hymns, which, if properly chanted, are different from what is understood by the common layman. The Veda-mantras are all practical, and the proof is rejuvenation of the sacrificed animal.

There is no possibility of such methodical chanting of the Vedic hymns by the so-called brāhmaṇas or priests of the present age. The untrained descendants of the twice-born families are no more like their forefathers, and thus they are counted amongst the śūdras, or once-born men. The once-born man is unfit to chant the Vedic hymns, and therefore there is no practical utility of chanting the original hymns.

And to save them all, Lord Śrī Caitanya Mahāprabhu propounded the saṅkīrtana movement or yajña for all practical purposes, and the people of the present age are strongly recommended to follow this sure and recognized path.

TEXT 35

āhūto bhagavān rājñā

yājayitvā dvijair nṛpam

uvāsa katicin māsān

suhṛdāṁ priya-kāmyayā

SYNONYMS

āhūtaḥ-being called by; bhagavān-Lord Kṛṣṇa, the Personality of Godhead; rājñā-by the King; yājayitvā-causing to be performed; dvijaiḥ-by the learned brāhmaṇas; nṛpam-on behalf of the King; uvāsa-resided; katicit-a few; māsān-months; suhṛdām-for the sake of the relatives; priya-kāmyayā-for the pleasure.

Lord Śrī Kṛṣṇa, the Personality of Godhead, being invited to the sacrifices by Mahārāja Yudhiṣṭhira, saw to it that they were performed by qualified [twice-born] brāhmaṇas. After that, for the pleasure of the relatives, the Lord remained a few months.

Lord Śrī Kṛṣṇa was invited by Mahārāja Yudhiṣṭhira to look into the supervision of the performances of yajña, and the Lord, to abide by the orders of His elderly cousin, caused the performance of yajñas by learned twice-born brāhmaṇas. Simply taking birth in the family of a brāhmaṇa does not make one qualified to perform yajñas. One must be twice-born by proper training and initiation from the bona fide ācārya. The once-born scions of brāhmaṇa families are equal with the once-born śūdras, and such brahma-bandhus, or unqualified once-born scions, must be rejected for any purpose of religious or Vedic function. Lord Śrī Kṛṣṇa was entrusted to look after this arrangement, and perfect as He is, He caused the yajñas to be performed by the bona fide twice-born brāhmaṇas for successful execution.

TEXT 36

tato rājñābhyanujñātaḥ

kṛṣṇayā saha-bandhubhiḥ

yayau dvāravatīṁ brahman

sārjuno yadubhir vṛtaḥ

SYNONYMS

tataḥ-thereafter; rājñā-by the King; abhyanujñātaḥ-being permitted; kṛṣṇayā-as well as by Draupadī; saha-along with; bandhubhiḥ-other relatives; yayau-went to; dvāravatīm-Dvārakādhāma; brahman-O brāhmaṇas; sa-arjunaḥ-along with Arjuna; yadubhiḥ-by the members of the Yadu dynasty; vṛtaḥ-surrounded.

O Śaunaka, thereafter the Lord, having bade farewell to King Yudhiṣṭhira, Draupadī and other relatives, started for the city of Dvārakā, accompanied by Arjuna and other members of the Yadu dynasty.

Thus end the Bhaktivedanta purports of the First Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Birth of Emperor Parīkṣit."

Chapter Thirteen

Dhṛtarāṣṭra Quits Home

TEXT 1

sūta uvāca

viduras tīrtha-yātrāyāṁ

maitreyād ātmano gatim

jñātvāgād dhāstinapuraṁ

tayāvāpta-vivitsitaḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; viduraḥ-Vidura; tīrtha-yātrāyām-while traveling to different places of pilgrimage; maitreyāt-from the great sage Maitreya; ātmanaḥ-of the self; gatim-destination; jñātvā-by knowing it; āgāt-went back; hāstinapuram-the city of Hastināpura; tayā-by that knowledge; avāpta-sufficiently a gainer; vivitsitaḥ-being well versed in everything knowable.

Śrī Sūta Gosvāmī said: While traveling on a pilgrimage, Vidura received knowledge of the destination of the self from the great sage Maitreya and then returned to Hastināpura. He became as well versed in the subject as he desired.

Vidura: One of the prominent figures in the history of the Mahābhārata. He was conceived by Vyāsadeva in the womb of the maidservant of Ambikā, mother of Mahārāja Pāṇḍu. He is the incarnation of Yamarāja. Being cursed by Maṇḍuka Muni, he was to become a śūdra. The story is narrated as follows. Once upon a time the state police caught some thieves who had concealed themselves in the hermitage of Maṇḍuka Muni. The police constables, as usual, arrested all the thieves and Maṇḍuka Muni along with them. The magistrate specifically punished the muni to death by being pierced with a lance. When he was just to be pierced, the news reached the king, and he at once stopped the act on consideration of his being a great muni. The king personally begged the muni's pardon for the mistake of his men, and the saint at once went to Yamarāja, who prescribes the destiny of the living beings. Yamarāja, being questioned by the muni, replied that the muni in his childhood pierced an ant with a sharpened straw, and for that reason he was put into difficulty. The muni thought it unwise on the part of Yamarāja that he was punished for his childish innocence, and thus the muni cursed Yamarāja to become a śūdra, and this śūdra incarnation of Yamarāja was known as Vidura, the śūdra brother of Dhṛtarāṣṭra and Mahārāja Pāṇḍu. But this śūdra son of the Kuru dynasty was equally treated by Bhīṣmadeva, along with his other nephews, and in due course Vidura was married with a girl who was also born in the womb of a śūdrāṇī by a brāhmaṇa. Although Vidura did not inherit the property of his father (the brother of Bhīṣmadeva), still he was given sufficient state property by Dhṛtarāṣṭra, the elder brother of Vidura. Vidura was very much attached to his elder brother, and all along he tried to guide him on the right path. During the fratricidal war of Kurukṣetra, Vidura repeatedly implored his elder brother to do justice to the sons of Pāṇḍu, but Duryodhana did not like such interference by his uncle, and thus he practically insulted Vidura. This resulted in Vidura's leaving home for pilgrimage and taking instructions from Maitreya.

TEXT 2

yāvataḥ kṛtavān praśnān

kṣattā kauṣāravāgrataḥ

jātaika-bhaktir govinde

tebhyaś copararāma ha

SYNONYMS

yāvataḥ-all that; kṛtavān-did he put; praśnān-questions; kṣattā-a name of Vidura; kauṣārava-a name of Maitreya; agrataḥ-in the presence of; jāta-having grown up; eka-one; bhaktiḥ-transcendental loving service; govinde-unto Lord Kṛṣṇa; tebhyaḥ-regarding further questions; ca-and; upararāma-retired from; ha-in the past.

After asking various questions and becoming established in the transcendental loving service of Lord Kṛṣṇa, Vidura retired from putting questions to Maitreya Muni.

Vidura retired from putting questions before Maitreya Muni when he was convinced by Maitreya Ṛṣi that the summum bonum of life is to be finally situated in the transcendental loving service of Lord Śrī Kṛṣṇa, who is Govinda, or one who satisfies His devotees in all respects. The conditioned soul, the living being in material existence, seeks happiness by employing his senses in the modes of materialism, but that cannot give him satisfaction. He then searches after the Supreme Truth by the empiric philosophic speculative method and intellectual feats. But if he does not find the ultimate goal, he again goes down to material activities and engages himself in various philanthropic and altruistic works, which all fail to give him satisfaction. So neither fruitive activities nor dry philosophical speculation can give one satisfaction because by nature a living being is the eternal servitor of the Supreme Lord Śrī Kṛṣṇa, and all the Vedic literatures give him direction towards that ultimate end. The Bhagavad-gītā (15.15) confirms this statement.

Like Vidura, an inquisitive conditioned soul must approach a bona fide spiritual master like Maitreya and by intelligent inquiries must try to know everything about karma (fruitive activities), jñāna (philosophical research for the Supreme Truth) and yoga (the linking process of spiritual realization). One who is not seriously inclined to put questions before a spiritual master need not accommodate a show-bottle spiritual master, nor should a person who may be a spiritual master for others pose to be so if he is unable to engage his disciple ultimately in the transcendental loving service of Lord Śrī Kṛṣṇa. Vidura was successful in approaching such a spiritual master like Maitreya, and he got the ultimate goal of life: bhakti unto Govinda. Thus there was nothing to be known further about spiritual progress.

TEXTS 3-4

taṁ bandhum āgataṁ dṛṣṭvā

dharma-putraḥ sahānujaḥ

dhṛtarāṣṭro yuyutsuś ca

sūtaḥ śāradvataḥ pṛthā

gāndhārī draupadī brahman

subhadrā cottarā kṛpī

anyāś ca jāmayaḥ pāṇḍor

jñātayaḥ sasutāḥ striyaḥ

SYNONYMS

tam-him; bandhum-relative; āgatam-having arrived there; dṛṣṭvā-by seeing it; dharma-putraḥ-Yudhiṣṭhira; saha-anujaḥ-along with his younger brothers; dhṛtarāṣṭraḥ-Dhṛtarāṣṭra; yuyutsuḥ-Sātyaki; ca-and; sūtaḥ-Sañjaya; śāradvataḥ-Kṛpācārya; pṛthā-Kuntī; gāndhārī-Gāndhārī; draupadī-Draupadī; brahman-O brāhmaṇas; subhadrā-Subhadrā; ca-and; uttarā-Uttarā; kṛpī-Kṛpī; anyāḥ-others; ca-and; jāmayaḥ-wives of other family members; pāṇḍoḥ-of the Pāṇḍavas; jñātayaḥ-family members; sa-sutāḥ-along with their sons; striyaḥ-the ladies.

When they saw Vidura return to the palace, all the inhabitants-Mahārāja Yudhiṣṭhira, his younger brothers, Dhṛtarāṣṭra, Sātyaki, Sañjaya, Kṛpācārya, Kuntī, Gāndhārī, Draupadī, Subhadrā, Uttarā, Kṛpī, many other wives of the Kauravas, and other ladies with children-all hurried to him in great delight. It so appeared that they had regained their consciousness after a long period.

Gāndhārī: The ideal chaste lady in the history of the world. She was the daughter of Mahārāja Subala, the King of Gāndhāra (now Kandahar in Kabul), and in her maiden state she worshiped Lord Śiva. Lord Śiva is generally worshiped by Hindu maidens to get a good husband. Gāndhārī satisfied Lord Śiva, and by his benediction to obtain one hundred sons, she was betrothed to Dhṛtarāṣṭra, despite his being blind forever. When Gāndhārī came to know that her would-be husband was a blind man, to follow her life companion she decided to become voluntarily blind. So she wrapped up her eyes with many silk linens, and she was married to Dhṛtarāṣṭra under the guidance of her elder brother Śakuni. She was the most beautiful girl of her time, and she was equally qualified by her womanly qualities, which endeared every member of the Kaurava court. But despite all her good qualities, she had the natural frailties of a woman, and she was envious of Kuntī when the latter gave birth to a male child. Both the queens were pregnant, but Kuntī first gave birth to a male child. Thus Gāndhārī became angry and gave a blow to her own abdomen. As a result, she gave birth to a lump of flesh only, but since she was a devotee of Vyāsadeva, by the instruction of Vyāsadeva the lump was divided into one hundred parts, and each part gradually developed to become a male child. Thus her ambition to become the mother of one hundred sons was fulfilled, and she began to nourish all the children according to her exalted position. When the intrigue of the Battle of Kurukṣetra was going on, she was not in favor of fighting with the Pāṇḍavas; rather, she blamed Dhṛtarāṣṭra, her husband, for such a fratricidal war. She desired that the state be divided into two parts, for the sons of Pāṇḍu and her own. She was very affected when all her sons died in the Battle of Kurukṣetra, and she wanted to curse Bhīmasena and Yudhiṣṭhira, but she was checked by Vyāsadeva. Her mourning over the death of Duryodhana and Duḥśāsana before Lord Kṛṣṇa was very pitiful, and Lord Kṛṣṇa pacified her by transcendental messages. She was equally aggrieved on the death of Karṇa, and she described to Lord Kṛṣṇa the lamentation of Karṇa's wife. She was pacified by Śrīla Vyāsadeva when he showed her dead sons, then promoted to the heavenly kingdoms. She died along with her husband in the jungles of the Himalayas near the mouth of the Ganges; she burned in a forest fire. Mahārāja Yudhiṣṭhira performed the death ceremony of his uncle and aunt.

Pṛthā: Daughter of Mahārāja Śūrasena and sister of Vasudeva, Lord Kṛṣṇa's father. Later she was adopted by Mahārāja Kuntibhoja, and hence she is known as Kuntī. She is the incarnation of the success potency of the Personality of Godhead. The heavenly denizens from the upper planets used to visit the palace of King Kuntibhoja, and Kuntī was engaged for their reception. She also served the great mystic sage Durvāsā, and being satisfied by her faithful service, Durvāsā Muni gave her a mantra by which it was possible for her to call for any demigod she pleased. As a matter of inquisitiveness, she at once called for the sun-god, who desired couplement with her, but she declined. But the sun-god assured her immunity from virgin adulteration, and so she agreed to his proposal. As a result of this couplement, she became pregnant, and Karṇa was born by her. By the grace of the sun, she again turned into a virgin girl, but being afraid of her parents, she quitted the newly born child, Karṇa. After that, when she actually selected her own husband, she preferred Pāṇḍu to be her husband. Mahārāja Pāṇḍu later wanted to retire from family life and adopt the renounced order of life. Kuntī refused to allow her husband to adopt such life, but at last Mahārāja Pāṇḍu gave her permission to become a mother of sons by calling some other suitable personalities. Kuntī did not accept this proposal at first, but when vivid examples were set by Pāṇḍu she agreed. Thus by dint of the mantra awarded by Durvāsā Muni she called for Dharmarāja, and thus Yudhiṣṭhira was born. She called for the demigod Vāyu (air), and thus Bhīma was born. She called for Indra, the King of heaven, and thus Arjuna was born. The other two sons, namely Nakula and Sahadeva, were begotten by Pāṇḍu himself in the womb of Mādrī. Later on, Mahārāja Pāṇḍu died at an early age, for which Kuntī was so aggrieved that she fainted. Two co-wives, namely Kuntī and Mādrī, decided that Kuntī should live for the maintenance of the five minor children, the Pāṇḍavas, and Mādrī should accept the satī rituals by meeting voluntary death along with her husband. This agreement was endorsed by great sages like Śatasṛṅga and others present on the occasion.

Later on, when the Pāṇḍavas were banished from the kingdom by the intrigues of Duryodhana, Kuntī followed her sons, and she equally faced all sorts of difficulties during those days. During the forest life one demon girl, Hiḍimbā, wanted Bhīma as her husband. Bhīma refused, but when the girl approached Kuntī and Yudhiṣṭhira, they ordered Bhīma to accept her proposal and give her a son. As a result of this combination, Ghaṭotkaca was born, and he fought very valiantly with his father against the Kauravas. In their forest life they lived with a brāhmaṇa family that was in trouble because of one Bakāsura demon, and Kuntī ordered Bhīma to kill the Bakāsura to protect the brāhmaṇa family against troubles created by the demon. She advised Yudhiṣṭhira to start for the Pāñcāladeśa. Draupadī was gained in this Pāñcāladeśa by Arjuna, but by order of Kuntī all five of the Pāṇḍava brothers became equally the husbands of Pāñcālī, or Draupadī. She was married with five Pāṇḍavas in the presence of Vyāsadeva. Kuntīdevī never forgot her first child, Karṇa, and after Karṇa's death in the Battle of Kurukṣetra she lamented and admitted before her other sons that Karṇa was her eldest son prior to her marriage with Mahārāja Pāṇḍu. Her prayers for the Lord after the Battle of Kurukṣetra, when Lord Kṛṣṇa was going back home, are excellently explained. Later she went to the forest with Gāndhārī for severe penance. She used to take meals after each thirty days. She finally sat down in profound meditation and later burned to ashes in a forest fire.

Draupadī: The most chaste daughter of Mahārāja Drupada and partly an incarnation of goddess Śacī, the wife of Indra. Mahārāja Drupada performed a great sacrifice under the superintendence of the sage Yaja. By his first offering, Dhṛṣṭadyumna was born, and by the second offering, Draupadī was born. She is therefore the sister of Dhṛṣṭadyumna, and she is also named Pāñcālī. The five Pāṇḍavas married her as a common wife, and each of them begot a son in her. Mahārāja Yudhiṣṭhira begot a son named Pratibhit, Bhīmasena begot a son named Sutasoma, Arjuna begot Śrutakīrti, Nakula begot Śatānīka, and Sahadeva begot Śrutakarmā. She is described as a most beautiful lady, equal to her mother-in-law, Kuntī. During her birth there was an aero-message that she should be called Kṛṣṇā. The same message also declared that she was born to kill many a kṣatriya. By dint of her blessings from Śaṅkara, she was awarded five husbands, equally qualified. When she preferred to select her own husband, princes and kings were invited from all the countries of the world. She was married with the Pāṇḍavas during their exile in the forest, but when they went back home Mahārāja Drupada gave them immense wealth as a dowry. She was well received by all the daughters-in-law of Dhṛtarāṣṭra. When she was lost in a gambling game, she was forcibly dragged into the assembly hall, and an attempt was made by Duḥśāsana to see her naked beauty, even though there were elderly persons like Bhīṣma and Droṇa present. She was a great devotee of Lord Kṛṣṇa, and by her praying, the Lord Himself became an unlimited garment to save her from the insult. A demon of the name Jatāsura kidnapped her, but her second husband, Bhīmasena, killed the demon and saved her. She saved the Pāṇḍavas from the curse of Maharṣi Durvāsā by the grace of Lord Kṛṣṇa. When the Pāṇḍavas lived incognito in the palace of Virāṭa, Kīcaka was attracted by her exquisite beauty, and by arrangement with Bhīma the devil was killed and she was saved. She was very much aggrieved when her five sons were killed by Aśvatthāmā. At the last stage, she accompanied her husband Yudhiṣṭhira and others and fell on the way. The cause of her falling was explained by Yudhiṣṭhira, but when Yudhiṣṭhira entered the heavenly planet he saw Draupadī gloriously present there as the goddess of fortune in the heavenly planet.

Subhadrā: Daughter of Vasudeva and sister of Lord Śrī Kṛṣṇa. She was not only a very dear daughter of Vasudeva, but also a very dear sister to both Kṛṣṇa and Baladeva. The two brothers and sister are represented in the famous Jagannātha temple of Purī, and the temple is still visited by thousands of pilgrims daily. This temple is in remembrance of the Lord's visit at Kurukṣetra during an occasion of solar eclipse and His subsequent meeting with the residents of Vṛndāvana. The meeting of Rādhā and Kṛṣṇa during this occasion is a very pathetic story, and Lord Śrī Caitanya, in the ecstasy of Rādhārāṇī, always pined for Lord Śrī Kṛṣṇa at Jagannātha Purī. While Arjuna was at Dvārakā, he wanted to have Subhadrā as his queen, and he expressed his desire to Lord Kṛṣṇa. Śrī Kṛṣṇa knew that His elder brother, Lord Baladeva, was arranging her marriage elsewhere, and since He did not dare to go against the arrangement of Baladeva, He advised Arjuna to kidnap Subhadrā. So when all of them were on a pleasure trip on the Raivata Hill, Arjuna managed to kidnap Subhadrā according to the plan of Śrī Kṛṣṇa. Śrī Baladeva was very angry at Arjuna, and He wanted to kill him, but Lord Kṛṣṇa implored His brother to excuse Arjuna. Then Subhadrā was duly married with Arjuna, and Abhimanyu was born of Subhadrā. At the premature death of Abhimanyu, Subhadrā was very mortified, but on the birth of Parīkṣit she was happy and solaced.

TEXT 5

pratyujjagmuḥ praharṣeṇa

prāṇaṁ tanva ivāgatam

abhisaṅgamya vidhivat

pariṣvaṅgābhivādanaiḥ

SYNONYMS

prati-towards; ujjagmuḥ-went; praharṣeṇa-with great delight; prāṇam-life; tanvaḥ-of the body; iva-like; āgatam-returned; abhisaṅgamya-approaching; vidhi-vat-in due form; pariṣvaṅga-embracing; abhivādanaiḥ-by obeisances.

With great delight they all approached him, as if life had returned to their bodies. They exchanged obeisances and welcomed each other with embraces.

In the absence of consciousness, the limbs of the body remain inactive. But when consciousness returns, the limbs and senses become active, and existence itself becomes delightful. Vidura was so dear to the members of the Kaurava family that his long absence from the palace was comparable to inactivity. All of them were feeling acute separation from Vidura, and therefore his return to the palace was joyful for all.

TEXT 6

mumucuḥ prema-bāṣpaughaṁ

virahautkaṇṭhya-kātarāḥ

rājā tam arhayāṁ cakre

kṛtāsana-parigraham

SYNONYMS

mumucuḥ-emanated; prema-affectionate; bāṣpa-ogham-emotional tears; viraha-separation; autkaṇṭhya-anxiousness; kātarāḥ-being aggrieved; rājā-King Yudhiṣṭhira; tam-unto him (Vidura); arhayām cakre-offered; kṛta-performance of; āsana-sitting accommodations; parigraham-arrangement of.

Due to anxieties and long separation, they all cried out of affection. King Yudhiṣṭhira then arranged to offer sitting accommodations and a reception.

TEXT 7

taṁ bhuktavantaṁ viśrāntam

āsīnaṁ sukham āsane

praśrayāvanato rājā

prāha teṣāṁ ca śṛṇvatām

SYNONYMS

tam-him (Vidura); bhuktavantam-after feeding him sumptuously; viśrāntam-and having taken rest; āsīnam-being seated; sukham āsane-on a comfortable seat; praśraya-avanataḥ-naturally very gentle and meek; rājā-King Yudhiṣṭhira; prāha-began to speak; teṣām ca-and by them; śṛṇvatām-being heard.

After Vidura ate sumptuously and took sufficient rest, he was comfortably seated. Then the King began to speak to him, and all who were present there listened.

King Yudhiṣṭhira was expert in reception also, even in the case of his family members. Vidura was well received by all the family members by exchange of embraces and obeisances. After that, bathing and arrangements for a sumptuous dinner were made, and then he was given sufficient rest. After finishing his rest, he was offered a comfortable place to sit, and then the King began to talk about all happenings, both family and otherwise. That is the proper way to receive a beloved friend, or even an enemy. According to Indian moral codes, even an enemy received at home should be so well received that he will not feel any fearful situation. An enemy is always afraid of his enemy, but this should not be so when he is received at home by his enemy. This means that a person, when received at home, should be treated as a relative, so what to speak of a family member like Vidura, who was a well-wisher for all the members of the family. Thus Yudhiṣṭhira Mahārāja began to speak in the presence of all the other members.

TEXT 8

yudhiṣṭhira uvāca

api smaratha no yuṣmat-

pakṣa-cchāyā-samedhitān

vipad-gaṇād viṣāgnyāder

mocitā yat samātṛkāḥ

SYNONYMS

yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; api-whether; smaratha-you remember; naḥ-us; yuṣmat-from you; pakṣa-partiality towards us like the wings of a bird; chāyā-protection; samedhitān-we who were brought up by you; vipat-gaṇāt-from various types of calamities; viṣa-by administration of poison; agni-ādeḥ-by setting on fire; mocitāḥ-released from; yat-what you have done; sa-along with; mātṛkāḥ-our mother.

Mahārāja Yudhiṣṭhira said: My uncle, do you remember how you always protected us, along with our mother, from all sorts of calamities? Your partiality, like the wings of a bird, saved us from poisoning and arson.

Due to Pāṇḍu's death at an early age, his minor children and widow were the object of special care by all the elderly members of the family, especially Bhīṣmadeva and Mahātmā Vidura. Vidura was more or less partial to the Pāṇḍavas due to their political position. Although Dhṛtarāṣṭra was equally careful for the minor children of Mahārāja Pāṇḍu, he was one of the intriguing parties who wanted to wash away the descendants of Pāṇḍu and replace them by raising his own sons to become the rulers of the kingdom. Mahātmā Vidura could follow this intrigue of Dhṛtarāṣṭra and company, and therefore, even though he was a faithful servitor of his eldest brother, Dhṛtarāṣṭra, he did not like his political ambition for the sake of his own sons. He was therefore very careful about the protection of the Pāṇḍavas and their widow mother. Thus he was, so to speak, partial to the Pāṇḍavas, preferring them to the sons of Dhṛtarāṣṭra, although both of them were equally affectionate in his ordinary eyes. He was equally affectionate to both the camps of nephews in the sense that he always chastised Duryodhana for his intriguing policy against his cousins. He always criticized his elder brother for his policy of encouragement to his sons, and at the same time he was always alert in giving special protection to the Pāṇḍavas. All these different activities of Vidura within the palace politics made him well-known as partial to the Pāṇḍavas. Mahārāja Yudhiṣṭhira has referred to the past history of Vidura before his going away from home for a prolonged pilgrim's journey. Mahārāja Yudhiṣṭhira reminded him that he was equally kind and partial to his grown-up nephews, even after the Battle of Kurukṣetra, a great family disaster.

Before the Battle of Kurukṣetra, Dhṛtarāṣṭra's policy was peaceful annihilation of his nephews, and therefore he ordered Purocana to build a house at Vāraṇāvata, and when the building was finished Dhṛtarāṣṭra desired that his brother's family live there for some time. When the Pāṇḍavas were going there in the presence of all the members of the royal family, Vidura tactfully gave instructions to the Pāṇḍavas about the future plan of Dhṛtarāṣṭra. This is specifically described in the Mahābhārata (Ādi-parva 114). He indirectly hinted, "A weapon not made of steel or any other material element can be more than sharp to kill an enemy, and he who knows this is never killed." That is to say, he hinted that the party of the Pāṇḍavas was being sent to Vāraṇāvata to be killed, and thus he warned Yudhiṣṭhira to be very careful in their new residential palace. He also gave indications of fire and said that fire cannot extinguish the soul but can annihilate the material body. But one who protects the soul can live. Kuntī could not follow such indirect conversations between Mahārāja Yudhiṣṭhira and Vidura, and thus when she inquired from her son about the purport of the conversation, Yudhiṣṭhira replied that from the talks of Vidura it was understood that there was a hint of fire in the house where they were proceeding. Later on, Vidura came in disguise to the Pāṇḍavas and informed them that the housekeeper was going to set fire to the house on the fourteenth night of the waning moon. It was an intrigue of Dhṛtarāṣṭra that the Pāṇḍavas might die all together with their mother. And by his warning the Pāṇḍavas escaped through a tunnel underneath the earth so that their escape was also unknown to Dhṛtarāṣṭra, so much so that after setting the fire, the Kauravas were so certain of the death of the Pāṇḍavas that Dhṛtarāṣṭra performed the last rites of death with great cheerfulness. And during the mourning period all the members of the palace became overwhelmed with lamentation, but Vidura did not become so, because of his knowledge that the Pāṇḍavas were alive somewhere. There are many such instances of calamities, and in each of them Vidura gave protection to the Pāṇḍavas on one hand, and on the other he tried to restrain his brother Dhṛtarāṣṭra from such intriguing policies. Therefore, he was always partial to the Pāṇḍavas, just as a bird protects its eggs by its wing.

TEXT 9

kayā vṛttyā vartitaṁ vaś

caradbhiḥ kṣiti-maṇḍalam

tīrthāni kṣetra-mukhyāni

sevitānīha bhūtale

SYNONYMS

kayā-by which; vṛttyā-means; vartitam-maintained your livelihood; vaḥ-your good self; caradbhiḥ-while traveling; kṣiti-maṇḍalam-on the surface of the earth; tīrthāni-places of pilgrimage; kṣetra-mukhyāni-the principal holy places; sevitāni-served by you; iha-in this world; bhūtale-on this planet.

While traveling on the surface of the earth, how did you maintain your livelihood? At which holy places and pilgrimage sites did you render service?

Vidura went out from the palace to detach himself from household affairs, especially political intrigues. As referred to hereinbefore, he was practically insulted by Duryodhana's calling him a son of a śūdrāṇī, although it was not out of place to talk loosely in the case of one's grandmother. Vidura's mother, although a śūdrāṇī, was the grandmother of Duryodhana, and funny talks are sometimes allowed between grandmother and grandchildren. But because the remark was an actual fact, it was unpalatable talk to Vidura, and it was accepted as a direct insult. He therefore decided to quit his paternal house and prepare for the renounced order of life. This preparatory stage is called vānaprastha-āśrama, or retired life for traveling and visiting the holy places on the surface of the earth. In the holy places of India, like Vṛndāvana, Hardwar, Jagannātha Purī, and Prayāga, there are many great devotees, and there are still free kitchen houses for persons who desire to advance spiritually. Mahārāja Yudhiṣṭhira was inquisitive to learn whether Vidura maintained himself by the mercy of the free kitchen houses (chatras).

TEXT 10

bhavad-vidhā bhāgavatās

tīrtha-bhūtāḥ svayaṁ vibho

tīrthī-kurvanti tīrthāni

svāntaḥ-sthena gadābhṛtā

SYNONYMS

bhavat-your good self; vidhāḥ-like; bhāgavatāḥ-devotees; tīrtha-the holy places of pilgrimage; bhūtāḥ-converted into; svayam-personally; vibho-O powerful one; tīrthī-kurvanti-make into a holy place of pilgrimage; tīrthāni-the holy places; sva-antaḥ-sthena-having been situated in the heart; gadā-bhṛtā-the Personality of Godhead.

My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage.

The Personality of Godhead is omnipresent by His diverse potencies everywhere, just as the power of electricity is distributed everywhere within space. Similarly, the Lord's omnipresence is perceived and manifested by His unalloyed devotees like Vidura, just as electricity is manifested in an electric bulb. A pure devotee like Vidura always feels the presence of the Lord everywhere. He sees everything in the potency of the Lord and the Lord in everything. The holy places all over the earth are meant for purifying the polluted consciousness of the human being by an atmosphere surcharged with the presence of the Lord's unalloyed devotees. If anyone visits a holy place, he must search out the pure devotees residing in such holy places, take lessons from them, try to apply such instructions in practical life and thus gradually prepare oneself for the ultimate salvation, going back to Godhead. To go to some holy place of pilgrimage does not mean only to take a bath in the Ganges or Yamunā or to visit the temples situated in those places. One should also find representatives of Vidura who have no desire in life save and except to serve the Personality of Godhead. The Personality of Godhead is always with such pure devotees because of their unalloyed service, which is without any tinge of fruitive action or utopian speculation. They are in the actual service of the Lord, specifically by the process of hearing and chanting. The pure devotees hear from the authorities and chant, sing and write of the glories of the Lord. Mahāmuni Vyāsadeva heard from Nārada, and then he chanted in writing; Śukadeva Gosvāmī studied from his father, and he described it to Parīkṣit; that is the way of Śrīmad-Bhāgavatam. So by their actions the pure devotees of the Lord can render any place into a place of pilgrimage, and the holy places are worth the name only on their account. Such pure devotees are able to rectify the polluted atmosphere of any place, and what to speak of a holy place rendered unholy by the questionable actions of interested persons who try to adopt a professional life at the cost of the reputation of a holy place.

TEXT 11

api naḥ suhṛdas tāta

bāndhavāḥ kṛṣṇa-devatāḥ

dṛṣṭāḥ śrutā vā yadavaḥ

sva-puryāṁ sukham āsate

SYNONYMS

api-whether; naḥ-our; suhṛdaḥ-well-wishers; tāta-O my uncle; bāndhavāḥ-friends; kṛṣṇa-devatāḥ-those who are always rapt in the service of Lord Śrī Kṛṣṇa; dṛṣṭāḥ-by seeing them; śrutāḥ-or by hearing about them; vā-either; yadavaḥ-the descendants of Yadu; sva-puryām-along with their residential place; sukham āsate-if they are all happy.

My uncle, you must have visited Dvārakā. In that holy place are our friends and well-wishers, the descendants of Yadu, who are always rapt in the service of the Lord Śrī Kṛṣṇa. You might have seen them or heard about them. Are they all living happily in their abodes?

The particular word kṛṣṇa-devatāḥ, i.e., those who are always rapt in the service of Lord Kṛṣṇa, is significant. The Yādavas and the Pāṇḍavas, who were always rapt in the thought of the Lord Kṛṣṇa and His different transcendental activities, were all pure devotees of the Lord like Vidura. Vidura left home in order to devote himself completely to the service of the Lord, but the Pāṇḍavas and the Yādavas were always rapt in the thought of Lord Kṛṣṇa. Thus there is no difference in their pure devotional qualities. Either remaining at home or leaving home, the real qualification of a pure devotee is to become rapt in the thought of Kṛṣṇa favorably, i.e., knowing well that Lord Kṛṣṇa is the Absolute Personality of Godhead. Kaṁsa, Jarāsandha, Śiśupāla and other demons like them were also always rapt in the thought of Lord Kṛṣṇa, but they were absorbed in a different way, namely unfavorably, or thinking Him to be a powerful man only. Therefore, Kaṁsa and Śiśupāla are not on the same level as pure devotees like Vidura, the Pāṇḍavas and the Yādavas.

Mahārāja Yudhiṣṭhira was also always rapt in the thought of Lord Kṛṣṇa and His associates at Dvārakā. Otherwise he could not have asked all about them from Vidura. Mahārāja Yudhiṣṭhira was therefore on the same level of devotion as Vidura, although engaged in the state affairs of the kingdom of the world.

TEXT 12

ity ukto dharma-rājena

sarvaṁ tat samavarṇayat

yathānubhūtaṁ kramaśo

vinā yadu-kula-kṣayam

SYNONYMS

iti-thus; uktaḥ-being asked; dharma-rājena-by King Yudhiṣṭhira; sarvam-all; tat-that; samavarṇayat-properly described; yathā-anubhūtam-as he experienced; kramaśaḥ-one after another; vinā-without; yadu-kula-kṣayam-annihilation of the Yadu dynasty.

Thus being questioned by Mahārāja Yudhiṣṭhira, Mahātmā Vidura gradually described everything he had personally experienced, except news of the annihilation of the Yadu dynasty.

TEXT 13

nanv apriyaṁ durviṣahaṁ

nṛṇāṁ svayam upasthitam

nāvedayat sakaruṇo

duḥkhitān draṣṭum akṣamaḥ

SYNONYMS

nanu-as a matter of fact; apriyam-unpalatable; durviṣaham-unbearable; nṛṇām-of humankind; svayam-in its own way; upasthitam-appearance; na-did not; āvedayat-expressed; sakaruṇaḥ-compassionate; duḥkhitān-distressed; draṣṭum-to see; akṣamaḥ-unable.

Compassionate Mahātmā Vidura could not stand to see the Pāṇḍavas distressed at any time. Therefore he did not disclose this unpalatable and unbearable incident because calamities come of their own accord.

According to Nīti-śāstra (civic laws) one should not speak an unpalatable truth to cause distress to others. Distress comes upon us in its own way by the laws of nature, so one should not aggravate it by propaganda. For a compassionate soul like Vidura, especially in his dealings with the beloved Pāṇḍavas, it was almost impossible to disclose an unpalatable piece of news like the annihilation of the Yadu dynasty. Therefore he purposely refrained from it.

TEXT 14

kañcit kālam athāvātsīt

sat-kṛto devavat sukham

bhrātur jyeṣṭhasya śreyas-kṛt

sarveṣāṁ sukham āvahan

SYNONYMS

kañcit-for a few days; kālam-time; atha-thus; avātsīt-resided; sat-kṛtaḥ-being well treated; deva-vat-just like a godly personality; sukham-amenities; bhrātuḥ-of the brother; jyeṣṭhasya-of the elder; śreyaḥ-kṛt-for doing good to him; sarveṣām-all others; sukham-happiness; āvahan-made it possible.

Thus Mahātmā Vidura, being treated just like a godly person by his kinsmen, remained there for a certain period just to rectify the mentality of his eldest brother and in this way bring happiness to all the others.

Saintly persons like Vidura must be treated as well as a denizen from heaven. In those days denizens of heavenly planets used to visit homes like that of Mahārāja Yudhiṣṭhira, and sometimes persons like Arjuna and others used to visit higher planets. Nārada is a spaceman who can travel unrestrictedly, not only within the material universes but also in the spiritual universes. Even Nārada used to visit the palace of Mahārāja Yudhiṣṭhira and what to speak of other celestial demigods. It is only the spiritual culture of the people concerned that makes interplanetary travel possible, even in the present body. Mahārāja Yudhiṣṭhira therefore received Vidura in the manner of reception offered to the demigods.

Mahātmā Vidura had already adopted the renounced order of life, and therefore he did not return to his paternal palace to enjoy some material comforts. He accepted out of his own mercy what was offered to him by Mahārāja Yudhiṣṭhira, but the purpose of living in the palace was to deliver his elder brother, Dhṛtarāṣṭra, who was too much materially attached. Dhṛtarāṣṭra lost all his state and descendants in the fight with Mahārāja Yudhiṣṭhira, and still, due to his sense of helplessness, he did not feel ashamed to accept the charity and hospitality of Mahārāja Yudhiṣṭhira. On the part of Mahārāja Yudhiṣṭhira, it was quite in order to maintain his uncle in a befitting manner, but acceptance of such magnanimous hospitality by Dhṛtarāṣṭra was not at all desirable. He accepted it because he thought that there was no alternative. Vidura particularly came to enlighten Dhṛtarāṣṭra and to give him a lift to the higher status of spiritual cognition. It is the duty of enlightened souls to deliver the fallen ones, and Vidura came for that reason. But talks of spiritual enlightenment are so refreshing that while instructing Dhṛtarāṣṭra, Vidura attracted the attention of all the members of the family, and all of them took pleasure in hearing him patiently. This is the way of spiritual realization. The message should be heard attentively, and if spoken by a realized soul, it will act on the dormant heart of the conditioned soul. And by continuously hearing, one can attain the perfect stage of self-realization.

TEXT 15

abibhrad aryamā daṇḍaṁ

yathāvad agha-kāriṣu

yāvad dadhāra śūdratvaṁ

śāpād varṣa-śataṁ yamaḥ

SYNONYMS

abibhrat-administered; aryamā-Aryamā; daṇḍam-punishment; yathāvat-as it was suitable; agha-kāriṣu-unto persons who had committed sins; yāvat-as long as; dadhāra-accepted; śūdratvam-the tabernacle of a śūdra; śāpāt-as the result of a curse; varṣa-śatam-for one hundred years; yamaḥ-Yamarāja.

As long as Vidura played the part of a śūdra, being cursed by Maṇḍūka Muni, Aryamā officiated at the post of Yamarāja to punish those who committed sinful acts.

Vidura, born in the womb of a śūdra woman, was forbidden even to be a party of royal heritage along with his brothers Dhṛtarāṣṭra and Pāṇḍu. Then how could he occupy the post of a preacher to instruct such learned kings and kṣatriyas as Dhṛtarāṣṭra and Mahārāja Yudhiṣṭhira? The first answer is that even though it is accepted that he was a śūdra by birth, because he renounced the world for spiritual enlightenment by the authority of Ṛṣi Maitreya and was thoroughly educated by him in transcendental knowledge, he was quite competent to occupy the post of an ācārya, or spiritual preceptor. According to Śrī Caitanya Mahāprabhu, anyone who is conversant in the transcendental knowledge, or the science of Godhead, be he a brāhmaṇa or a śūdra, a householder or a sannyāsī, is eligible to become a spiritual master. Even in the ordinary moral codes (maintained by Cāṇakya Paṇḍita, the great politician and moralist) there is no harm in taking lessons from a person who may be by birth less than a śūdra. This is one part of the answer. The other is that Vidura was not actually a śūdra. He was to play the part of a so-called śūdra for one hundred years, being cursed by Maṇḍūka Muni. He was the incarnation of Yamarāja, one of the twelve mahājanas, on the level with such exalted personalities as Brahmā, Nārada, Śiva, Kapila, Bhīṣma, Prahlāda, etc. Being a mahājana, it is the duty of Yamarāja to preach the cult of devotion to the people of the world, as Nārada, Brahmā, and other mahājanas do. But Yamarāja is always busy in his plutonic kingdom punishing the doers of sinful acts. Yamarāja is deputed by the Lord to a particular planet, some hundreds of thousands of miles away from the planet of earth, to take away the corrupt souls after death and convict them in accordance with their respective sinful activities. Thus Yamarāja has very little time to take leave from his responsible office of punishing the wrongdoers. There are more wrongdoers than righteous men. Therefore Yamarāja has to do more work than other demigods who are also authorized agents of the Supreme Lord. But he wanted to preach the glories of the Lord, and therefore by the will of the Lord he was cursed by Maṇḍūka Muni to come into the world in the incarnation of Vidura and work very hard as a great devotee. Such a devotee is neither a śūdra nor a brāhmaṇa. He is transcendental to such divisions of mundane society, just as the Personality of Godhead assumes His incarnation as a hog, but He is neither a hog nor a Brahmā. He is above all mundane creatures. The Lord and His different authorized devotees sometimes have to play the role of many lower creatures to claim the conditioned souls, but both the Lord and His pure devotees are always in the transcendental position. When Yamarāja thus incarnated himself as Vidura, his post was officiated by Aryamā, one of the many sons of Kaśyapa and Aditi. The Ādityas are sons of Aditi, and there are twelve Ādityas. Aryamā is one of the twelve Ādityas, and therefore it was quite possible for him to take charge of the office of Yamarāja during his one hundred years' absence in the form of Vidura. The conclusion is that Vidura was never a śūdra, but was greater than the purest type of brāhmaṇa.

TEXT 16

yudhiṣṭhiro labdha-rājyo

dṛṣṭvā pautraṁ kulan-dharam

bhrātṛbhir loka-pālābhair

mumude parayā śriyā

SYNONYMS

yudhiṣṭhiraḥ-Yudhiṣṭhira; labdha-rājyaḥ-possessing his paternal kingdom; dṛṣṭvā-by seeing; pautram-the grandson; kulam-dharam-just suitable for the dynasty; bhrātṛbhiḥ-by the brothers; loka-pālābhaiḥ-who were all expert administrators; mumude-enjoyed life; parayā-uncommon; śriyā-opulence.

Having won his kingdom and observed the birth of one grandson competent to continue the noble tradition of his family, Mahārāja Yudhiṣṭhira reigned peacefully and enjoyed uncommon opulence in cooperation with his younger brothers, who were all expert administrators to the common people.

Both Mahārāja Yudhiṣṭhira and Arjuna were unhappy from the beginning of the Battle of Kurukṣetra, but even though they were unwilling to kill their own men in the fight, it had to be done as a matter of duty, for it was planned by the supreme will of Lord Śrī Kṛṣṇa. After the battle, Mahārāja Yudhiṣṭhira was unhappy over such mass killings. Practically there was none to continue the Kuru dynasty after them, the Pāṇḍavas. The only remaining hope was the child in the womb of his daughter-in-law, Uttarā, and he was also attacked by Aśvatthāmā, but by the grace of the Lord the child was saved. So after the settlement of all disturbing conditions and reestablishment of the peaceful order of the state, and after seeing the surviving child, Parīkṣit, well satisfied, Mahārāja Yudhiṣṭhira felt some relief as a human being, although he had very little attraction for material happiness, which is always illusory and temporary.

TEXT 17

evaṁ gṛheṣu saktānāṁ

pramattānāṁ tad-īhayā

atyakrāmad avijñātaḥ

kālaḥ parama-dustaraḥ

SYNONYMS

evam-thus; gṛheṣu-in the family affairs; saktānām-of persons who are too attached; pramattānām-insanely attached; tat-īhayā-engrossed in such thoughts; atyakrāmat-surpassed; avijñātaḥ-imperceptibly; kālaḥ-eternal time; parama-supremely; dustaraḥ-insurmountable.

Insurmountable, eternal time imperceptibly overcomes those who are too much attached to family affairs and are always engrossed in their thought.

"I am now happy; I have everything in order; my bank balance is quite enough; I can now give my children enough estate; I am now successful; the poor beggar sannyāsīs depend on God, but they come to beg from me; therefore I am more than the Supreme God." These are some of the thoughts which engross the insanely attached householder who is blind to the passing of eternal time. Our duration of life is measured, and no one is able to enhance it even by a second against the scheduled time ordained by the supreme will. Such valuable time, especially for the human being, should be cautiously spent because even a second passed away imperceptibly cannot be replaced, even in exchange for thousands of golden coins amassed by hard labor. Every second of human life is meant for making an ultimate solution to the problems of life, i.e. repetition of birth and death and revolving in the cycle of 8,400,000 different species of life. The material body, which is subject to birth and death, diseases and old age, is the cause of all sufferings of the living being, otherwise the living being is eternal; he is never born, nor does he ever die. Foolish persons forget this problem. They do not know at all how to solve the problems of life, but become engrossed in temporary family affairs not knowing that eternal time is passing away imperceptibly and that their measured duration of life is diminishing every second, without any solution to the big problem, namely repetition of birth and death, disease and old age. This is called illusion.

But such illusion cannot work on one who is awake in the devotional service of the Lord. Yudhiṣṭhira Mahārāja and his brothers the Pāṇḍavas were all engaged in the service of the Lord Śrī Kṛṣṇa, and they had very little attraction for the illusory happiness of this material world. As we have discussed previously, Mahārāja Yudhiṣṭhira was fixed in the service of the Lord Mukunda (the Lord, who can award salvation), and therefore he had no attraction even for such comforts of life as are available in the kingdom of heaven, because even the happiness obtained on the planet Brahmaloka is also temporary and illusory. Because the living being is eternal, he can be happy only in the eternal abode of the kingdom of God (paravyoma), from which no one returns to this region of repeated birth and death, disease and old age. Therefore, any comfort of life or any material happiness which does not warrant an eternal life is but illusion for the eternal living being. One who understands this factually is learned, and such a learned person can sacrifice any amount of material happiness to achieve the desired goal known as brahma-sukham, or absolute happiness. Real transcendentalists are hungry for this happiness, and as a hungry man cannot be made happy by all comforts of life minus foodstuff, so the man hungry for eternal absolute happiness cannot be satisfied by any amount of material happiness. Therefore, the instruction described in this verse cannot be applied to Mahārāja Yudhiṣṭhira or his brothers and mother. It was meant for persons like Dhṛtarāṣṭra, for whom Vidura came especially to impart lessons.

TEXT 18

viduras tad abhipretya

dhṛtarāṣṭram abhāṣata

rājan nirgamyatāṁ śīghraṁ

paśyedaṁ bhayam āgatam

SYNONYMS

viduraḥ-Mahātmā Vidura; tat-that; abhipretya-knowing it well; dhṛtarāṣṭram-unto Dhṛtarāṣṭra; abhāṣata-said; rājan-O King; nirgamyatām-please get out immediately; śīghram-without the least delay; paśya-just see; idam-this; bhayam-fear; āgatam-already arrived.

Mahātmā Vidura knew all this, and therefore he addressed Dhṛtarāṣṭra, saying: My dear King, please get out of here immediately. Do not delay. Just see how fear has overtaken you.

Cruel death cares for no one, be he Dhṛtarāṣṭra or even Mahārāja Yudhiṣṭhira; therefore spiritual instruction, as was given to old Dhṛtarāṣṭra, was equally applicable to younger Mahārāja Yudhiṣṭhira. As a matter of fact, everyone in the royal palace, including the King and his brothers and mother, was raptly attending the lectures. But it was known to Vidura that his instructions were especially meant for Dhṛtarāṣṭra, who was too materialistic. The word rājan is especially addressed to Dhṛtarāṣṭra significantly. Dhṛtarāṣṭra was the eldest son of his father, and therefore according to law he was to be installed on the throne of Hastināpura. But because he was blind from birth, he was disqualified from his rightful claim. But he could not forget the bereavement, and his disappointment was somewhat compensated after the death of Pāṇḍu, his younger brother. His younger brother left behind him some minor children, and Dhṛtarāṣṭra became the natural guardian of them, but at heart he wanted to become the factual king and hand the kingdom over to his own sons, headed by Duryodhana. With all these imperial ambitions, Dhṛtarāṣṭra wanted to become a king, and he contrived all sorts of intrigues in consultation with his brother-in-law Śakuni. But everything failed by the will of the Lord, and at the last stage, even after losing everything, men and money, he wanted to remain as King, being the eldest uncle of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira, as a matter of duty, maintained Dhṛtarāṣṭra in royal honor, and Dhṛtarāṣṭra was happily passing away his numbered days in the illusion of being a king or the royal uncle of King Yudhiṣṭhira. Vidura, as a saint and as the duty-bound affectionate youngest brother of Dhṛtarāṣṭra, wanted to awaken Dhṛtarāṣṭra from his slumber of disease and old age. Vidura therefore sarcastically addressed Dhṛtarāṣṭra as the "King," which he was actually not. Everyone is the servant of eternal time, and therefore no one can be king in this material world. King means the person who can order. The celebrated English king wanted to order time and tide, but the time and tide refused to obey his order. Therefore one is a false king in the material world, and Dhṛtarāṣṭra was particularly reminded of this false position and of the factual fearful happenings which had already approached him at that time. Vidura asked him to get out immediately, if he wanted to be saved from the fearful situation which was approaching him fast. He did not ask Mahārāja Yudhiṣṭhira in that way because he knew that a king like Mahārāja Yudhiṣṭhira is aware of all the fearful situations of this flimsy world and would take care of himself, in due course, even though Vidura might not be present at that time.

TEXT 19

pratikriyā na yasyeha

kutaścit karhicit prabho

sa eṣa bhagavān kālaḥ

sarveṣāṁ naḥ samāgataḥ

SYNONYMS

pratikriyā-remedial measure; na-there is none; yasya-of which; iha-in this material world; kutaścit-by any means; karhicit-or by anyone; prabho-O my lord; saḥ-that; eṣaḥ-positively; bhagavān-the Personality of Godhead; kālaḥ-eternal time; sarveṣām-of all; naḥ-of us; samāgataḥ-arrived.

This frightful situation cannot be remedied by any person in this material world. My lord, it is the Supreme Personality of Godhead as eternal time [kāla] that has approached us all.

There is no superior power which can check the cruel hands of death. No one wants to die, however acute the source of bodily sufferings may be. Even in the days of so-called scientific advancement of knowledge, there is no remedial measure either for old age or for death. Old age is the notice of the arrival of death served by cruel time, and no one can refuse to accept either summon calls or the supreme judgment of eternal time. This is explained before Dhṛtarāṣṭra because he might ask Vidura to find out some remedial measure for the imminent fearful situation, as he had ordered many times before. Before ordering, however, Vidura informed Dhṛtarāṣṭra that there was no remedial measure by anyone or from any source in this material world. And because there is no such thing in the material world, death is identical with the Supreme Personality of Godhead, as it is said by the Lord Himself in the Bhagavad-gītā (10.34).

Death cannot be checked by anyone or from any source within this material world. Hiraṇyakaśipu wanted to be immortal and underwent a severe type of penance by which the whole universe trembled, and Brahmā himself approached him to dissuade Hiraṇyakaśipu from such a severe type of penance. Hiraṇyakaśipu asked Brahmā to award him the blessings of immortality, but Brahmā said that he himself was subject to death, even in the topmost planet, so how could he award him the benediction of immortality? So there is death even in the topmost planet of this universe, and what to speak of other planets, which are far, far inferior in quality to Brahmaloka, the residing planet of Brahmā. Wherever there is the influence of eternal time, there is this set of tribulations, namely birth, disease, old age and death, and all of them are invincible.

TEXT 20

yena caivābhipanno 'yaṁ

prāṇaiḥ priyatamair api

janaḥ sadyo viyujyeta

kim utānyair dhanādibhiḥ

SYNONYMS

yena-pulled by such time; ca-and; eva-certainly; abhipannaḥ-overtaken; ayam-this; prāṇaiḥ-with life; priya-tamaiḥ-which is most dear to everyone; api-even though; janaḥ-person; sadyaḥ-forthwith; viyujyeta-do give up; kim uta anyaiḥ-what to speak of any other thing; dhana-ādibhiḥ-such as wealth, honor, children, land and house.

Whoever is under the influence of supreme kāla [eternal time] must surrender his most dear life, and what to speak of other things, such as wealth, honor, children, land and home.

A great Indian scientist, busy in the planmaking business, was suddenly called by invincible eternal time while going to attend a very important meeting of the planning commission, and he had to surrender his life, wife, children, house, land, wealth, etc. During the political upsurge in India and its division into Pakistan and Hindustan, so many rich and influential Indians had to surrender life, property and honor due to the influence of time, and there are hundreds and thousands of examples like that all over the world, all over the universe, which are all effects of the influence of time. Therefore, the conclusion is that there is no powerful living being within the universe who can overcome the influence of time. Many poets have written verses lamenting the influence of time. Many devastations have taken place over the universes due to the influence of time, and no one could check them by any means. Even in our daily life, so many things come and go in which we have no hand, but we have to suffer or tolerate them without remedial measure. That is the result of time.

TEXT 21

pitṛ-bhrātṛ-suhṛt-putrā

hatās te vigataṁ vayam

ātmā ca jarayā grastaḥ

para-geham upāsase

SYNONYMS

pitṛ-father; bhrātṛ-brother; suhṛt-well-wishers; putrāḥ-sons; hatāḥ-all dead; te-yours; vigatam-expended; vayam-age; ātmā-the body; ca-also; jarayā-by invalidity; grastaḥ-overcome; para-geham-another's home; upāsase-you do live.

Your father, brother, well-wishers and sons are all dead and passed away. You yourself have expended the major portion of your life, your body is now overtaken by invalidity, and you are living in the home of another.

The King is reminded of his precarious condition, influenced by cruel time, and by his past experience he should have been more intelligent to see what was going to happen to his own life. His father, Vicitravīrya, died long ago, when he and his younger brothers were all little children, and it was due to the care and kindness of Bhīṣmadeva that they were properly brought up. Then again his brother Pāṇḍu died also. Then in the Battlefield of Kurukṣetra his one hundred sons and his grandsons all died, along with all other well-wishers like Bhīṣmadeva, Droṇācārya, Karṇa and many other kings and friends. So he had lost all men and money, and now he was living at the mercy of his nephew, whom he had put into troubles of various types. And despite all these reverses, he thought that he would prolong his life more and more. Vidura wanted to point out to Dhṛtarāṣṭra that everyone has to protect himself by his action and the grace of the Lord. One has to execute his duty faithfully, depending for the result on the supreme authority. No friend, no children, no father, no brother, no state and no one else can protect a person who is not protected by the Supreme Lord. One should, therefore, seek the protection of the Supreme Lord, for the human form of life is meant for seeking that protection. He was warned of his precarious conditions more and more by the following words.

TEXT 22

andhaḥ puraiva vadhiro

manda-prajñāś ca sāmpratam

viśīrṇa-danto mandāgniḥ

sarāgaḥ kapham udvahan

SYNONYMS

andhaḥ-blind; purā-from the beginning; eva-certainly; vadhiraḥ-hard of hearing; manda-prajñāḥ-memory shortened; ca-and; sāmpratam-recently; viśīrṇa-loosened; dantaḥ-teeth; manda-agniḥ-liver action decreased; sa-rāgaḥ-with sound; kapham-coughing much mucus; udvahan-coming out.

You have been blind from your very birth, and recently you have become hard of hearing. Your memory is shortened, and your intelligence is disturbed. Your teeth are loose, your liver is defective, and you are coughing up mucus.

The symptoms of old age, which had already developed in Dhṛtarāṣṭra, were all one after another pointed out to him as warning that death was nearing very quickly, and still he was foolishly carefree about his future. The signs pointed out by Vidura in the body of Dhṛtarāṣṭra were signs of apakṣaya, or dwindling of the material body before the last stroke of death. The body is born, it develops, stays, creates other bodies, dwindles and then vanishes. But foolish men want to make a permanent settlement of the perishable body and think that their estate, children, society, country, etc., will give them protection. With such foolish ideas, they become overtaken by such temporary engagements and forget altogether that they must give up this temporary body and take a new one, again to arrange for another term of society, friendship and love, again to perish ultimately. They forget their permanent identity and become foolishly active for impermanent occupations, forgetting altogether their prime duty. Saints and sages like Vidura approach such foolish men to awaken them to the real situation, but they take such sādhus and saints as parasites of society, and almost all of them refuse to hear the words of such sādhus and saints, although they welcome show-bottle sādhus and so-called saints who can satisfy their senses. Vidura was not a sādhu to satisfy the ill-gotten sentiment of Dhṛtarāṣṭra. He was correctly pointing out the real situation of life, and how one can save oneself from such catastrophies.

TEXT 23

aho mahīyasī jantor

jīvitāśā yathā bhavān

bhīmāpavarjitaṁ piṇḍam

ādatte gṛha-pālavat

SYNONYMS

aho-alas; mahīyasī-powerful; jantoḥ-of the living beings; jīvita-āśā-hope for life; yathā-as much as; bhavān-you are; bhīma-of Bhīmasena (a brother of Yudhiṣṭhira's); apavarjitam-remnants; piṇḍam-foodstuff; ādatte-eaten by; gṛha-pāla-vat-like a household dog.

Alas, how powerful are the hopes of a living being to continue his life. Verily, you are living just like a household dog and are eating remnants of food given by Bhīma.

A sādhu should never flatter kings or rich men to live comfortably at their cost. A sādhu is to speak to the householders about the naked truth of life so that they may come to their senses about the precarious life in material existence. Dhṛtarāṣṭra is a typical example of an attached old man in household life. He had become a pauper in the true sense, yet he wanted to live comfortably in the house of the Pāṇḍavas, of whom Bhīma especially is mentioned because personally he killed two prominent sons of Dhṛtarāṣṭra, namely Duryodhana and Duḥśāsana. These two sons were very much dear to him for their notorious and nefarious activities, and Bhīma is particularly pointed out because he killed these two pet sons. Why was Dhṛtarāṣṭra living there at the house of the Pāṇḍavas? Because he wanted to continue his life comfortably, even at the risk of all humiliation. Vidura, therefore, was astonished how powerful is the urge to continue life. This sense of continuing one's life indicates that a living being is eternally a living entity and does not want to change his bodily habitation. The foolish man does not know that a particular term of bodily existence is awarded to him to undergo a term of imprisonment, and the human body is awarded, after many, many births and deaths, as a chance for self-realization to go back home, back to Godhead. But persons like Dhṛtarāṣṭra try to make plans to live there in a comfortable position with profit and interest, for they do not see things as they are. Dhṛtarāṣṭra is blind and continues to hope to live comfortably in the midst of all kinds of reverses of life. A sādhu like Vidura is meant to awaken such blind persons and thus help them go back to Godhead, where life is eternal. Once going there, no one wants to come back to this material world of miseries. We can just imagine how responsible a task is entrusted to a sādhu like Mahātmā Vidura.

TEXT 24

agnir nisṛṣṭo dattaś ca

garo dārāś ca dūṣitāḥ

hṛtaṁ kṣetraṁ dhanaṁ yeṣāṁ

tad-dattair asubhiḥ kiyat

SYNONYMS

agniḥ-fire; nisṛṣṭaḥ-set; dattaḥ-given; ca-and; garaḥ-poison; dārāḥ-married wife; ca-and; dūṣitāḥ-insulted; hṛtam-usurped; kṣetram-kingdom; dhanam-wealth; yeṣām-of those; tat-their; dattaiḥ-given by; asubhiḥ-subsisting; kiyat-is unnecessary.

There is no need to live a degraded life and subsist on the charity of those whom you tried to kill by arson and poisoning. You also insulted one of their wives and usurped their kingdom and wealth.

The system of varṇāśrama religion sets aside a part of one's life completely for the purpose of self-realization and attainment of salvation in the human form of life. That is a routine division of life, but persons like Dhṛtarāṣṭra, even at their weary ripened age, want to stay home, even in a degraded condition of accepting charity from enemies. Vidura wanted to point this out and impressed upon him that it was better to die like his sons than accept such humiliating charity. Five thousand years ago there was one Dhṛtarāṣṭra, but at the present moment there are Dhṛtarāṣṭras in every home. Politicians especially do not retire from political activities unless they are dragged by the cruel hand of death or killed by some opposing element. To stick to family life to the end of one's human life is the grossest type of degradation and there is an absolute need for the Viduras to educate such Dhṛtarāṣṭras, even at the present moment.

TEXT 25

tasyāpi tava deho 'yaṁ

kṛpaṇasya jijīviṣoḥ

paraity anicchato jīrṇo

jarayā vāsasī iva

SYNONYMS

tasya-of this; api-in spite of; tava-your; dehaḥ-body; ayam-this; kṛpaṇasya-of one who is miserly; jijīviṣoḥ-of you who desire life; paraiti-will dwindle; anicchataḥ-even unwilling; jīrṇaḥ-deteriorated; jarayā-old; vāsasī-garments; iva-like.

Despite your unwillingness to die and your desire to live even at the cost of honor and prestige, your miserly body will certainly dwindle and deteriorate like an old garment.

The words kṛpaṇasya jijīviṣoḥ are significant. There are two classes of men. One is called the kṛpaṇa, and the other is called the brāhmaṇa. The kṛpaṇa, or the miserly man, has no estimation of his material body, but the brāhmaṇa has a true estimation of himself and the material body. The kṛpaṇa, having a wrong estimation of his material body, wants to enjoy sense gratification with his utmost strength, and even in old age he wants to become a young man by medical treatment or otherwise. Dhṛtarāṣṭra is addressed herein as a kṛpaṇa because without any estimation of his material body he wants to live at any cost. Vidura is trying to open his eyes to see that he cannot live more than his term and that he must prepare for death. Since death is inevitable, why should he accept such a humiliating position for living? It is better to take the right path, even at the risk of death. Human life is meant for finishing all kinds of miseries of material existence, and life should be so regulated that one can achieve the desired goal. Dhṛtarāṣṭra, due to his wrong conception of life, had already spoiled eighty percent of his achieved energy, so it behooved him to utilize the remaining days of his miserly life for the ultimate good. Such a life is called miserly because one cannot properly utilize the assets of the human form of life. Only by good luck does such a miserly man meet a self-realized soul like Vidura and by his instruction gets rid of the nescience of material existence.

TEXT 26

gata-svārtham imaṁ dehaṁ

virakto mukta-bandhanaḥ

avijñāta-gatir jahyāt

sa vai dhīra udāhṛtaḥ

SYNONYMS

gata-sva-artham-without being properly utilized; imam-this; deham-material body; viraktaḥ-indifferently; mukta-being freed; bandhanaḥ-from all obligations; avijñāta-gatiḥ-unknown destination; jahyāt-one should give up this body; saḥ-such a person; vai-certainly; dhīraḥ-undisturbed; udāhṛtaḥ-is said to be so.

He is called undisturbed who goes to an unknown, remote place and, freed from all obligations, quits his material body when it has become useless.

Narottama dāsa Ṭhākura, a great devotee and ācārya of the Gauḍīya Vaiṣṇava sect, has sung: "My Lord, I have simply wasted my life. Having obtained the human body, I have neglected to worship Your Lordship, and therefore I have willingly drunk poison." In other words, the human body is especially meant for cultivating knowledge of devotional service to the Lord, without which life becomes full of anxieties and miserable conditions. Therefore, one who has spoiled his life without such cultural activities is advised to leave home without knowledge of friends and relatives and, being thus freed from all obligations of family, society, country, etc., give up the body at some unknown destination so that others may not know where and how he has met his death. Dhīra means one who is not disturbed, even when there is sufficient provocation. One cannot give up a comfortable family life due to his affectionate relation with wife and children. Self-realization is obstructed by such undue affection for family, and if anyone is at all able to forget such a relation, he is called undisturbed, or dhīra. This is, however, the path of renunciation based on a frustrated life, but stabilization of such renunciation is possible only by association with bona fide saints and self-realized souls by which one can be engaged in the loving devotional service of the Lord. Sincere surrender unto the lotus feet of the Lord is possible by awakening the transcendental sense of service. This is made possible by association with pure devotees of the Lord. Dhṛtarāṣṭra was lucky enough to have a brother whose very association was a source of liberation for his frustrated life.

TEXT 27

yaḥ svakāt parato veha

jāta-nirveda ātmavān

hṛdi kṛtvā hariṁ gehāt

pravrajet sa narottamaḥ

SYNONYMS

yaḥ-anyone who; svakāt-by his own awakening; parataḥ vā-or by hearing from another; iha-here in this world; jāta-becomes; nirvedaḥ-indifferent to material attachment; ātmavān-consciousness; hṛdi-within the heart; kṛtvā-having been taken by; harim-the Personality of Godhead; gehāt-from home; pravrajet-goes away; saḥ-he is; nara-uttamaḥ-the first-class human being.

He is certainly a first-class man who awakens and understands, either by himself or from others, the falsity and misery of this material world and thus leaves home and depends fully on the Personality of Godhead residing within his heart.

There are three classes of transcendentalists, namely, (1) the dhīra, or the one who is not disturbed by being away from family association, (2) one in the renounced order of life, a sannyāsī by frustrated sentiment, and (3) a sincere devotee of the Lord, who awakens God consciousness by hearing and chanting and leaves home depending completely on the Personality of Godhead, who resides in his heart. The idea is that the renounced order of life, after a frustrated life of sentiment in the material world, may be the stepping stone on the path of self-realization, but real perfection of the path of liberation is attained when one is practiced to depend fully on the Supreme Personality of Godhead, who lives in everyone's heart as Paramātmā. One may live in the darkest jungle alone out of home, but a steadfast devotee knows very well that he is not alone. The Supreme Personality of Godhead is with him, and He can protect His sincere devotee in any awkward circumstance. One should therefore practice devotional service at home, hearing and chanting the holy name, quality, form, pastimes, entourage, etc., in association with pure devotees, and this practice will help one awaken God consciousness in proportion to one's sincerity of purpose. One who desires material benefit by such devotional activities can never depend on the Supreme Personality of Godhead, although He sits in everyone's heart. Nor does the Lord give any direction to persons who worship Him for material gain. Such materialistic devotees may be blessed by the Lord with material benefits, but they cannot reach the stage of the first-class human being, as above mentioned. There are many examples of such sincere devotees in the history of the world, especially in India, and they are our guides on the path of self-realization. Mahātmā Vidura is one such great devotee of the Lord, and we should all try to follow in his lotus footsteps for self-realization.

TEXT 28

athodīcīṁ diśaṁ yātu

svair ajñāta-gatir bhavān

ito 'rvāk prāyaśaḥ kālaḥ

puṁsāṁ guṇa-vikarṣaṇaḥ

SYNONYMS

atha-therefore; udīcīm-northern side; diśam-direction; yātu-please go away; svaiḥ-by your relatives; ajñāta-without knowledge; gatiḥ-movements; bhavān-of yourself; itaḥ-after this; arvāk-will usher in; prāyaśaḥ-generally; kālaḥ-time; puṁsām-of men; guṇa-qualities; vikarṣaṇaḥ-diminishing.

Please, therefore, leave for the North immediately, without letting your relatives know, for soon that time will approach which will diminish the good qualities of men.

One can compensate for a life of frustration by becoming a dhīra, or leaving home for good without communicating with relatives, and Vidura advised his eldest brother to adopt this way without delay because very quickly the age of Kali was approaching. A conditioned soul is already degraded by the material association, and still in the Kali-yuga the good qualities of a man will deteriorate to the lowest standard. He was advised to leave home before Kali-yuga approached because the atmosphere which was created by Vidura, his valuable instructions on the facts of life, would fade away due to the influence of the age which was fast approaching. To become narottama, or a first-class human being depending completely on the Supreme Lord Śrī Kṛṣṇa, is not possible for any ordinary man. It is stated in Bhagavad-gītā (7.28) that a person who is completely relieved of all taints of sinful acts can alone depend on the Supreme Lord Śrī Kṛṣṇa, the Personality of Godhead. Dhṛtarāṣṭra was advised by Vidura at least to become a dhīra in the beginning if it were impossible for him to become a sannyāsī or a narottama. Persistently endeavoring on the line of self-realization helps a person to rise to the conditions of a narottama from the stage of a dhīra. The dhīra stage is attained after prolonged practice of the yoga system, but by the grace of Vidura one can attain the stage immediately simply by willing to adopt the means of the dhīra stage, which is the preparatory stage for sannyāsa. The sannyāsa stage is the preparatory stage of paramahaṁsa, or the first-grade devotee of the Lord.

TEXT 29

evaṁ rājā vidureṇānujena

prajñā-cakṣur bodhita ājamīḍhaḥ

chittvā sveṣu sneha-pāśān draḍhimno

niścakrāma bhrātṛ-sandarśitādhvā

SYNONYMS

evam-thus; rājā-King Dhṛtarāṣṭra; vidureṇa anujena-by his younger brother Vidura; prajñā-introspective knowledge; cakṣuḥ-eyes; bodhitaḥ-being understood; ājamīḍhaḥ-Dhṛtarāṣṭra, scion of the family of Ajamīḍha; chittvā-by breaking; sveṣu-regarding kinsmen; sneha-pāśān-strong network of affection; draḍhimnaḥ-because of steadfastness; niścakrāma-got out; bhrātṛ-by his brother; sandarśita-direction to; adhvā-the path of liberation.

Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge [prajñā], broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.

Lord Śrī Caitanya Mahāprabhu, the great preacher of the principles of Śrīmad-Bhāgavatam, has stressed the importance of association with sādhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Śrīmad-Bhāgavatam in English. Without seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura's association with Dhṛtarāṣṭra. Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu. The scriptures enjoin, therefore, that one should associate with sādhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sādhus, who can cut to pieces the bonds of illusory affection in the material world. It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.

TEXT 30

patiṁ prayāntaṁ subalasya putrī

pati-vratā cānujagāma sādhvī

himālayaṁ nyasta-daṇḍa-praharṣaṁ

manasvinām iva sat samprahāraḥ

SYNONYMS

patim-her husband; prayāntam-while leaving home; subalasya-of King Subala; putrī-the worthy daughter; pati-vratā-devoted to her husband; ca-also; anujagāma-followed; sādhvī-the chaste; himālayam-towards the Himalaya Mountains; nyasta-daṇḍa-one who has accepted the rod of the renounced order; praharṣam-object of delight; manasvinām-of the great fighters; iva-like; sat-legitimate; samprahāraḥ-good lashing.

The gentle and chaste Gāndhārī, who was the daughter of King Subala of Kandahar [or Gāndhāra], followed her husband, seeing that he was going to the Himalaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy.

Saubalinī, or Gāndhārī, daughter of King Subala and wife of King Dhṛtarāṣṭra, was ideal as a wife devoted to her husband. The Vedic civilization especially prepares chaste and devoted wives, of whom Gāndhārī is one amongst many mentioned in history. Lakṣmījī Sītādevī was also a daughter of a great king, but she followed her husband, Lord Rāmacandra, into the forest. Similarly, as a woman Gāndhārī could have remained at home or at her father's house, but as a chaste and gentle lady she followed her husband without consideration. Instructions for the renounced order of life were imparted to Dhṛtarāṣṭra by Vidura, and Gāndhārī was by the side of her husband. But he did not ask her to follow him because he was at that time fully determined, like a great warrior who faces all kinds of dangers in the battlefield. He was no longer attracted to so-called wife or relatives, and he decided to start alone, but as a chaste lady Gāndhārī decided to follow her husband till the last moment. Mahārāja Dhṛtarāṣṭra accepted the order of vānaprastha, and at this stage the wife is allowed to remain as a voluntary servitor, but in the sannyāsa stage no wife can stay with her former husband. A sannyāsī is considered to be a dead man civilly, and therefore the wife becomes a civil widow without connection with her former husband. Mahārāja Dhṛtarāṣṭra did not deny his faithful wife, and she followed her husband at her own risk.

The sannyāsīs accept a rod as the sign of the renounced order of life. There are two types of sannyāsīs. Those who follow the Māyāvādī philosophy, headed by Śrīpāda Śaṅkarācārya, accept only one rod (eka-daṇḍa), but those who follow the Vaiṣṇavite philosophy accept three combined rods (tri-daṇḍa). The Māyāvādī sannyāsīs are ekadaṇḍi-svāmīs, whereas the Vaiṣṇava sannyāsīs are known as tridaṇḍi-svāmīs, or more distinctly, tridaṇḍi-gosvāmīs, in order to be distinguished from the Māyāvādī philosophers. The ekadaṇḍi-svāmīs are mostly fond of the Himalayas, but the Vaiṣṇava sannyāsīs are fond of Vṛndāvana and Purī. The Vaiṣṇava sannyāsīs are narottamas, whereas the Māyāvādī sannyāsīs are dhīras. Mahārāja Dhṛtarāṣṭra was advised to follow the dhīras because at that stage it was difficult for him to become a narottama.

TEXT 31

ajāta-śatruḥ kṛta-maitro hutāgnir

viprān natvā tila-go-bhūmi-rukmaiḥ

gṛhaṁ praviṣṭo guru-vandanāya

na cāpaśyat pitarau saubalīṁ ca

SYNONYMS

ajāta-never born; śatruḥ-enemy; kṛta-having performed; maitraḥ-worshiping the demigods; huta-agniḥ-and offering fuel in the fire; viprān-the brāhmaṇas; natvā-offering obeisances; tila-go-bhūmi-rukmaiḥ-along with grains, cows, land and gold; gṛham-within the palace; praviṣṭaḥ-having entered into; guru-vandanāya-for offering respect to the elderly members; na-did not; ca-also; apaśyat-see; pitarau-his uncles; saubalīm-Gāndhārī; ca-also.

Mahārāja Yudhiṣṭhira, whose enemy was never born, performed his daily morning duties by praying, offering fire sacrifice to the sun-god, and offering obeisances, grains, cows, land and gold to the brāhmaṇas. He then entered the palace to pay respects to the elderly. However, he could not find his uncles or aunt, the daughter of King Subala.

Mahārāja Yudhiṣṭhira was the most pious king because he personally practiced daily the pious duties for the householders. The householders are required to rise early in the morning, and after bathing they should offer respects to the Deities at home by prayers, by offering fuel in the sacred fire, by giving the brāhmaṇas in charity land, cows, grains, gold, etc., and at last offering to the elderly members due respects and obeisances. One who is not prepared to practice injunctions prescribed in the śāstras cannot be a good man simply by book knowledge. Modern householders are practiced to different modes of life, namely to rise late and then take bed tea without any sort of cleanliness and without any purificatory practices as mentioned above. The household children are taken to practice what the parents practice, and therefore the whole generation glides towards hell. Nothing good can be expected from them unless they associate with sādhus. Like Dhṛtarāṣṭra, the materialistic person may take lessons from a sādhu like Vidura and thus be cleansed of the effects of modern life.

Mahārāja Yudhiṣṭhira, however, could not find in the palace his two uncles, namely Dhṛtarāṣṭra and Vidura, along with Gāndhārī, the daughter of King Subala. He was anxious to see them and therefore asked Sañjaya, the private secretary of Dhṛtarāṣṭra.

TEXT 32

tatra sañjayam āsīnaṁ

papracchodvigna-mānasaḥ

gāvalgaṇe kva nas tāto

vṛddho hīnaś ca netrayoḥ

SYNONYMS

tatra-there; sañjayam-unto Sañjaya; āsīnam-seated; papraccha-he inquired from; udvigna-mānasaḥ-filled with anxiety; gāvalgaṇe-the son of Gavalgaṇa, Sañjaya; kva-where is; naḥ-our; tātaḥ-uncle; vṛddhaḥ-old; hīnaḥ ca-and bereft of; netrayoḥ-the eyes.

Mahārāja Yudhiṣṭhira, full of anxiety, turned to Sañjaya, who was sitting there, and said: O Sañjaya, where is our uncle, who is old and blind?

TEXT 33

ambā ca hata-putrārtā

pitṛvyaḥ kva gataḥ suhṛt

api mayy akṛta-prajñe

hata-bandhuḥ sa bhāryayā

āśaṁsa-mānaḥ śamalaṁ

gaṅgāyāṁ duḥkhito 'patat

SYNONYMS

ambā-mother aunt; ca-and; hata-putrā-who had lost all her sons; ārtā-in a sorry plight; pitṛvyaḥ-uncle Vidura; kva-where; gataḥ-gone; suhṛt-well-wisher; api-whether; mayi-unto me; akṛta-prajñe-ungrateful; hata-bandhuḥ-one who has lost all his sons; saḥ-Dhṛtarāṣṭra; bhāryayā-with his wife; āśaṁsa-mānaḥ-in doubtful mind; śamalam-offenses; gaṅgāyām-in the Ganges water; duḥkhitaḥ-in distressed mind; apatat-fell down.

Where is my well-wisher, uncle Vidura, and mother Gāndhārī, who is very afflicted due to all her sons' demise? My uncle Dhṛtarāṣṭra was also very mortified due to the death of all his sons and grandsons. Undoubtedly I am very ungrateful. Did he, therefore, take my offenses very seriously and, along with his wife, drown himself in the Ganges?

The Pāṇḍavas, especially Mahārāja Yudhiṣṭhira and Arjuna, anticipated the aftereffects of the Battle of Kurukṣetra, and therefore Arjuna declined to execute the fighting. The fight was executed by the will of the Lord, but the effects of family aggrievement, as they had thought of it before, had come to be true. Mahārāja Yudhiṣṭhira was always conscious of the great plight of his uncle Dhṛtarāṣṭra and aunt Gāndhārī, and therefore he took all possible care of them in their old age and aggrieved conditions. When, therefore, he could not find his uncle and aunt in the palace, naturally his doubts arose, and he conjectured that they had gone down to the water of the Ganges. He thought himself ungrateful because when the Pāṇḍavas were fatherless, Mahārāja Dhṛtarāṣṭra had given them all royal facilities to live, and in return he had killed all Dhṛtarāṣṭra's sons in the Battle of Kurukṣetra. As a pious man, Mahārāja Yudhiṣṭhira took into account all his unavoidable misdeeds, and he never thought of the misdeeds of his uncle and company. Dhṛtarāṣṭra had suffered the effects of his own misdeeds by the will of the Lord, but Mahārāja Yudhiṣṭhira was thinking only of his own unavoidable misdeeds. That is the nature of a good man and devotee of the Lord. A devotee never finds fault with others, but tries to find his own and thus rectify them as far as possible.

TEXT 34

pitary uparate pāṇḍau

sarvān naḥ suhṛdaḥ śiśūn

arakṣatāṁ vyasanataḥ

pitṛvyau kva gatāv itaḥ

SYNONYMS

pitari-upon my father; uparate-falling down; pāṇḍau-Mahārāja Pāṇḍu; sarvān-all; naḥ-of us; suhṛdaḥ-well-wishers; śiśūn-small children; arakṣatām-protected; vyasanataḥ-from all kinds of dangers; pitṛvyau-uncles; kva-where; gatau-have departed; itaḥ-from this place.

When my father, Pāṇḍu, fell down and we were all small children, these two uncles gave us protection from all kinds of calamities. They were always our good well-wishers. Alas, where have they gone from here?

TEXT 35

sūta uvāca

kṛpayā sneha-vaiklavyāt

sūto viraha-karśitaḥ

ātmeśvaram acakṣāṇo

na pratyāhātipīḍitaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; kṛpayā-out of full compassion; sneha-vaiklavyāt-mental derangement due to profound affection; sūtaḥ-Sañjaya; viraha-karśitaḥ-distressed by separation; ātma-īśvaram-his master; acakṣāṇaḥ-having not seen; na-did not; pratyāha-replied; ati-pīḍitaḥ-being too aggrieved.

Sūta Gosvāmī said: Because of compassion and mental agitation, Sañjaya, not having seen his own master, Dhṛtarāṣṭra, was aggrieved and could not properly reply to Mahārāja Yudhiṣṭhira.

Sañjaya was the personal assistant of Mahārāja Dhṛtarāṣṭra for a very long time, and thus he had the opportunity to study the life of Dhṛtarāṣṭra. And when he saw at last that Dhṛtarāṣṭra had left home without his knowledge, his sorrows had no bound. He was fully compassionate toward Dhṛtarāṣṭra because in the game of the Battle of Kurukṣetra, King Dhṛtarāṣṭra had lost everything, men and money, and at last the King and the Queen had to leave home in utter frustration. He studied the situation in his own way because he did not know that the inner vision of Dhṛtarāṣṭra has been awakened by Vidura and that therefore he had left home in enthusiastic cheerfulness for a better life after departure from the dark well of home. Unless one is convinced of a better life after renunciation of the present life, one cannot stick to the renounced order of life simply by artificial dress or staying out of the home.

TEXT 36

vimṛjyāśrūṇi pāṇibhyāṁ

viṣṭabhyātmānam ātmanā

ajāta-śatruṁ pratyūce

prabhoḥ pādāv anusmaran

SYNONYMS

vimṛjya-smearing; aśrūṇi-tears of the eyes; pāṇibhyām-with his hands; viṣṭabhya-situated; ātmānam-the mind; ātmanā-by intelligence; ajāta-śatrum-unto Mahārāja Yudhiṣṭhira; pratyūce-began to reply; prabhoḥ-of his master; pādau-feet; anusmaran-thinking after.

First he slowly pacified his mind by intelligence, and wiping away his tears and thinking of the feet of his master, Dhṛtarāṣṭra, he began to reply to Mahārāja Yudhiṣṭhira.

TEXT 37

sañjaya uvāca

nāhaṁ veda vyavasitaṁ

pitror vaḥ kula-nandana

gāndhāryā vā mahā-bāho

muṣito 'smi mahātmabhiḥ

SYNONYMS

sañjayaḥ uvāca-Sañjaya said; na-not; aham-I; veda-know; vyavasitam-determination; pitroḥ-of your uncles; vaḥ-your; kula-nandana-O descendant of the Kuru dynasty; gāndhāryāḥ-of Gāndhārī; vā-or; mahā-bāho-O great King; muṣitaḥ-cheated; asmi-I have been; mahā-ātmabhiḥ-by those great souls.

Sañjaya said: My dear descendant of the Kuru dynasty, I have no information of the determination of your two uncles and Gāndhārī. O King, I have been cheated by those great souls.

That great souls cheat others may be astonishing to know, but it is a fact that great souls cheat others for a great cause. It is said that Lord Kṛṣṇa also advised Yudhiṣṭhira to tell a lie before Droṇācārya, and it was also for a great cause. The Lord wanted it, and therefore it was a great cause. Satisfaction of the Lord is the criterion of one who is bona fide, and the highest perfection of life is to satisfy the Lord by one's occupational duty. That is the verdict of Gītā and Bhāgavatam.yataḥ pravṛttir bhūtānāṁ

yena sarvam idaṁ tatam

sva-karmaṇā tam abhyarcya

siddhiṁ vindati mānavaḥ

(Bg. 18.46)

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

(Bhāg. 1.2.13)* Dhṛtarāṣṭra and Vidura, followed by Gāndhārī, did not disclose their determination to Sañjaya, although he was constantly with Dhṛtarāṣṭra as his personal assistant. Sañjaya never thought that Dhṛtarāṣṭra could perform any act without consulting him. But Dhṛtarāṣṭra's going away from home was so confidential that it could not be disclosed even to Sañjaya. Sanātana Gosvāmī also cheated the keeper of the prison house while going away to see Śrī Caitanya Mahāprabhu, and similarly Raghunātha dāsa Gosvāmī also cheated his priest and left home for good to satisfy the Lord. To satisfy the Lord, anything is good, for it is in relation with the Absolute Truth. We also had the same opportunity to cheat the family members and leave home to engage in the service of Śrīmad-Bhāgavatam. Such cheating was necessary for a great cause, and there is no loss for any party in such transcendental fraud.

TEXT 38

athājagāma bhagavān

nāradaḥ saha-tumburuḥ

pratyutthāyābhivādyāha

sānujo 'bhyarcayan munim

SYNONYMS

atha-thereafter; ājagāma-arrived; bhagavān-the godly personality; nāradaḥ-Nārada; saha-tumburuḥ-along with his tumburu (musical instrument); pratyutthāya-having gotten up from their seats; abhivādya-offering their due obeisances; āha-said; sa-anujaḥ-along with younger brothers; abhyarcayan-thus while receiving in a proper mood; munim-the sage.

While Sañjaya was thus speaking, Śrī Nārada, the powerful devotee of the Lord, appeared on the scene carrying his tumburu. Mahārāja Yudhiṣṭhira and his brothers received him properly by getting up from their seats and offering obeisances.

Devarṣi Nārada is described herein as bhagavān due to his being the most confidential devotee of the Lord. The Lord and His very confidential devotees are treated on the same level by those who are actually engaged in the loving service of the Lord. Such confidential devotees of the Lord are very much dear to the Lord because they travel everywhere to preach the glories of the Lord in different capacities and try their utmost to convert the nondevotees of the Lord into devotees in order to bring them to the platform of sanity. Actually a living being cannot be a nondevotee of the Lord because of his constitutional position, but when one becomes a nondevotee or nonbeliever, it is to be understood that the person concerned is not in a sound condition of life. The confidential devotees of the Lord treat such illusioned living beings, and therefore they are most pleasing in the eyes of the Lord. The Lord says in the Bhagavad-gītā that no one is dearer to Him than one who actually preaches the glories of the Lord to convert the nonbelievers and nondevotees. Such personalities as Nārada must be offered all due respects, like those offered to the Personality of Godhead Himself, and Mahārāja Yudhiṣṭhira, along with his noble brothers, were examples for others in receiving a pure devotee of the Lord like Nārada, who had no other business save and except singing the glories of the Lord along with his vīṇā, a musical stringed instrument.

TEXT 39

yudhiṣṭhira uvāca

nāhaṁ veda gatiṁ pitror

bhagavan kva gatāv itaḥ

ambā vā hata-putrārtā

kva gatā ca tapasvinī

SYNONYMS

yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; na-do not; aham-myself; veda-know it; gatim-departure; pitroḥ-of the uncles; bhagavan-O godly personality; kva-where; gatau-gone; itaḥ-from this place; ambā-mother aunt; vā-either; hata-putrā-bereft of her sons; ārtā-aggrieved; kva-where; gatā-gone; ca-also; tapasvinī-ascetic.

Mahārāja Yudhiṣṭhira said: O godly personality, I do not know where my two uncles have gone. Nor can I find my ascetic aunt who is grief-stricken by the loss of all her sons.

Mahārāja Yudhiṣṭhira, as a good soul and devotee of the Lord, was always conscious of the great loss of his aunt and her sufferings as an ascetic. An ascetic is never disturbed by all kinds of sufferings, and that makes him strong and determined on the path of spiritual progress. Queen Gāndhārī is a typical example of an ascetic because of her marvelous character in many trying situations. She was an ideal woman as mother, wife and ascetic, and in the history of the world such character in a woman is rarely found.

TEXT 40

karṇadhāra ivāpāre

bhagavān pāra-darśakaḥ

athābabhāṣe bhagavān

nārado muni-sattamaḥ

SYNONYMS

karṇa-dhāraḥ-captain of the ship; iva-like; apāre-in the extensive oceans; bhagavān-representative of the Lord; pāra-darśakaḥ-one who can give directions to the other side; atha-thus; ābabhāṣe-began to say; bhagavān-the godly personality; nāradaḥ-the great sage Nārada; muni-sat-tamaḥ-the greatest among the devotee philosophers.

You are like a captain of a ship in a great ocean and you can direct us to our destination. Thus addressed, the godly personality, Devarṣi Nārada, greatest of the philosopher devotees, began to speak.

There are different types of philosophers, and the greatest of all of them are those who have seen the Personality of Godhead and have surrendered themselves in the transcendental loving service of the Lord. Among all such pure devotees of the Lord, Devarṣi Nārada is the chief, and therefore he has been described herein as the greatest of all philosopher devotees. Unless one has become a sufficiently learned philosopher by hearing the Vedānta philosophy from a bona fide spiritual master, one cannot be a learned philosopher devotee. One must be very faithful, learned and renounced, otherwise one cannot be a pure devotee. A pure devotee of the Lord can give us direction towards the other end of nescience. Devarṣi Nārada used to visit the palace of Mahārāja Yudhiṣṭhira because the Pāṇḍavas were all pure devotees of the Lord, and the Devarṣi was always ready to give them good counsel whenever needed.

TEXT 41

nārada uvāca

mā kañcana śuco rājan

yad īśvara-vaśaṁ jagat

lokāḥ sapālā yasyeme

vahanti balim īśituḥ

sa saṁyunakti bhūtāni

sa eva viyunakti ca

SYNONYMS

nāradaḥ uvāca-Nārada said; mā-never; kañcana-by all means; śucaḥ-do you lament; rājan-O King; yat-because; īśvara-vaśam-under the control of the Supreme Lord; jagat-world; lokāḥ-all living beings; sa-pālāḥ-including their leaders; yasya-whose; ime-all these; vahanti-do bear; balim-means of worship; īśituḥ-for being protected; saḥ-He; saṁyunakti-gets together; bhūtāni-all living beings; saḥ-He; eva-also; viyunakti-disperses; ca-and.

Śrī Nārada said: O pious King, do not lament for anyone, for everyone is under the control of the Supreme Lord. Therefore all living beings and their leaders carry on worship to be well protected. It is He only who brings them together and disperses them.

Every living being, either in this material world or in the spiritual world, is under the control of the Supreme Lord, the Personality of Godhead. Beginning from Brahmājī, the leader of this universe, down to the insignificant ant, all are abiding by the order of the Supreme Lord. Thus the constitutional position of the living being is subordination under the control of the Lord. The foolish living being, especially man, artificially rebels against the law of the Supreme and thus becomes chastised as an asura, or lawbreaker. A living being is placed in a particular position by the order of the Supreme Lord, and he is again shifted from that place by the order of the Supreme Lord or His authorized agents. Brahmā, Śiva, Indra, Candra, Mahārāja Yudhiṣṭhira or, in modern history, Napoleon, Akbar, Alexander, Gandhi, Shubhash and Nehru all are servants of the Lord, and they are placed in and removed from their respective positions by the supreme will of the Lord. None of them is independent. Even though such men or leaders rebel so as not to recognize the supremacy of the Lord, they are put under still more rigorous laws of the material world by different miseries. Only the foolish man, therefore, says that there is no God. Mahārāja Yudhiṣṭhira was being convinced of this naked truth because he was greatly overwhelmed by the sudden departure of his old uncles and aunt. Mahārāja Dhṛtarāṣṭra was placed in that position according to his past deeds; he had already suffered or enjoyed the benefits accrued to him in the past, but due to his good luck, somehow or other he had a good younger brother, Vidura, and by his instruction he left to achieve salvation by closing all accounts in the material world.

Ordinarily one cannot change the course of one's due happiness and distress by plan. Everyone has to accept them as they come under the subtle arrangement of kāla, or invincible time. There is no use trying to counteract them. The best thing is, therefore, that one should endeavor to achieve salvation, and this prerogative is given only to man because of his developed condition of mental activities and intelligence. Only for man are there different Vedic instructions for attainment of salvation during the human form of existence. One who misuses this opportunity of advanced intelligence is verily condemned and put into different types of miseries, either in this present life or in the future. That is the way the Supreme controls everyone.

TEXT 42

yathā gāvo nasi protās

tantyāṁ baddhāś ca dāmabhiḥ

vāktantyāṁ nāmabhir baddhā

vahanti balim īśituḥ

SYNONYMS

yathā-as much as; gāvaḥ-cow; nasi-by the nose; protāḥ-strung; tantyām-by the thread; baddhāḥ-bound by; ca-also; dāmabhiḥ-by ropes; vāktantyām-in the network of Vedic hymns; nāmabhiḥ-by nomenclatures; baddhāḥ-conditioned; vahanti-carry on; balim-orders; īśituḥ-for being controlled by the Supreme Lord.

As a cow, bound through the nose by a long rope, is conditioned, so also human beings are bound by different Vedic injunctions and are conditioned to obey the orders of the Supreme.

Every living being, whether a man or an animal or a bird, thinks that he is free by himself, but actually no one is free from the severe laws of the Lord. The laws of the Lord are severe because they cannot be disobeyed in any circumstance. The manmade laws may be evaded by cunning outlaws, but in the codes of the supreme lawmaker there is not the slightest possibility of neglecting the laws. A slight change in the course of God-made law can bring about a massive danger to be faced by the lawbreaker. Such laws of the Supreme are generally known as the codes of religion, under different conditions, but the principle of religion everywhere is one and the same, namely, obey the orders of the Supreme God, the codes of religion. That is the condition of material existence. All living beings in the material world have taken up the risk of conditioned life by their own selection and are thus entrapped by the laws of material nature. The only way to get out of the entanglement is to agree to obey the Supreme. But instead of becoming free from the clutches of māyā, or illusion, foolish human beings become bound up by different nomenclatures, being designated as brāhmaṇas, kṣatriyas, vaiśyas, śūdras, Hindus, Mohammedans, Indians, Europeans, Americans, Chinese, and many others, and thus they carry out the orders of the Supreme Lord under the influence of respective scriptural or legislative injunctions. The statutory laws of the state are imperfect imitation replicas of religious codes. The secular state, or the godless state, allows the citizens to break the laws of God, but restricts them from disobeying the laws of the state; the result is that the people in general suffer more by breaking the laws of God than by obeying the imperfect laws made by man. Every man is imperfect by constitution under conditions of material existence, and there is not the least possibility that even the most materially advanced man can enact perfect legislation. On the other hand, there is no such imperfection in the laws of God. If leaders are educated in the laws of God, there is no necessity of a makeshift legislative council of aimless men. There is necessity of change in the makeshift laws of man, but there is no change in the God-made laws because they are made perfect by the all-perfect Personality of Godhead. The codes of religion, scriptural injunctions, are made by liberated representatives of God in consideration of different conditions of living, and by carrying out the orders of the Lord, the conditioned living beings gradually become free from the clutches of material existence. The factual position of the living being is, however, that he is the eternal servitor of the Supreme Lord. In his liberated state he renders service to the Lord in transcendental love and thus enjoys a life of full freedom, even sometimes on an equal level with the Lord or sometimes more than the Lord. But in the conditioned material world, every living being wants to be the Lord of other living beings, and thus by the illusion of māyā this mentality of lording it over becomes a cause of further extension of conditional life. So in the material world the living being is still more conditioned, until he surrenders unto the Lord by reviving his original state of eternal servitorship. That is the last instruction of the Bhagavad-gītā and all other recognized scriptures of the world.

TEXT 43

yathā krīḍopaskarāṇāṁ

saṁyoga-vigamāv iha

icchayā krīḍituḥ syātāṁ

tathaiveśecchayā nṛṇām

SYNONYMS

yathā-as much as; krīḍa-upaskarāṇām-playthings; saṁyoga-union; vigamau-disunion; iha-in this world; icchayā-by the will of; krīḍituḥ-just to play a part; syātām-takes place; tathā-so also; eva-certainly; īśa-the Supreme Lord; icchayā-by the will of; nṛṇām-of the human beings.

As a player sets up and disperses his playthings according to his own sweet will, so the supreme will of the Lord brings men together and separates them.

We must know for certain that the particular position in which we are now set up is an arrangement of the supreme will in terms of our own acts in the past. The Supreme Lord is present as the localized Paramātmā in the heart of every living being, as it is said in the Bhagavad-gītā (13.23), and therefore he knows everything of our activities in every stage of our lives. He rewards the reactions of our actions by placing us in some particular place. A rich man gets his son born with a silver spoon in his mouth, but the child who came as the rich man's son deserved such a place, and therefore he is placed there by the will of the Lord. And at a particular moment when the child has to be removed from that place, he is also carried by the will of the Supreme, even if the child or the father does not wish to be separated from the happy relation. The same thing happens in the case of a poor man also. Neither rich man nor poor man has any control over such meetings or separations of living beings. The example of a player and his playthings should not be misunderstood. One may argue that since the Lord is bound to award the reactionary results of our own actions, the example of a player cannot be applied. But it is not so. We must always remember that the Lord is the supreme will, and He is not bound by any law. Generally the law of karma is that one is awarded the result of one's own actions, but in special cases, by the will of the Lord, such resultant actions are changed also. But this change can be affected by the will of the Lord only, and no other. Therefore, the example of the player cited in this verse is quite appropriate, for the Supreme Will is absolutely free to do whatever He likes, and because He is all-perfect, there is no mistake in any of His actions or reactions. These changes of resultant actions are especially rendered by the Lord when a pure devotee is involved. It is assured in the Bhagavad-gītā (9.30-31) that the Lord saves a pure devotee who has surrendered unto Him without reservation from all sorts of reactions of sins, and there is no doubt about this. There are hundreds of examples of reactions changed by the Lord in the history of the world. If the Lord is able to change the reactions of one's past deeds, then certainly He is not Himself bound by any action or reaction of His own deeds. He is perfect and transcendental to all laws.

TEXT 44

yan manyase dhruvaṁ lokam

adhruvaṁ vā na cobhayam

sarvathā na hi śocyās te

snehād anyatra mohajāt

SYNONYMS

yat-even though; manyase-you think; dhruvam-Absolute Truth; lokam-persons; adhruvam-nonreality; vā-either; na-or not; ca-also; ubhayam-or both; sarvathā-in all circumstances; na-never; hi-certainly; śocyāḥ-subject for lamentation; te-they; snehāt-due to affection; anyatra-or otherwise; moha-jāt-due to bewilderment.

O King, in all circumstances, whether you consider the soul to be an eternal principle, or the material body to be perishable, or everything to exist in the impersonal Absolute Truth, or everything to be an inexplicable combination of matter and spirit, feelings of separation are due only to illusory affection and nothing more.

The actual fact is that every living being is an individual part and parcel of the Supreme Being, and his constitutional position is subordinate cooperative service. Either in his conditional material existence or in his liberated position of full knowledge and eternity, the living entity is eternally under the control of the Supreme Lord. But those who are not conversant with factual knowledge put forward many speculative propositions about the real position of the living entity. It is admitted, however, by all schools of philosophy, that the living being is eternal and that the covering body of the five material elements is perishable and temporary. The eternal living entity transmigrates from one material body to another by the law of karma, and material bodies are perishable by their fundamental structures. Therefore there is nothing to be lamented in the case of the soul's being transferred into another body, or the material body's perishing at a certain stage. There are others also who believe in the merging of the spirit soul in the Supreme Spirit when it is uncovered by the material encagement, and there are others also who do not believe in the existence of spirit or soul, but believe in tangible matter. In our daily experience we find so many transformations of matter from one form to another, but we do not lament such changing features. In either of the above cases, the force of divine energy is uncheckable; no one has any hand in it, and thus there is no cause of grief.

TEXT 45

tasmāj jahy aṅga vaiklavyam

ajñāna-kṛtam ātmanaḥ

kathaṁ tv anāthāḥ kṛpaṇā

varteraṁs te ca māṁ vinā

SYNONYMS

tasmāt-therefore; jahi-give up; aṅga-O King; vaiklavyam-mental disparity; ajñāna-ignorance; kṛtam-due to; ātmanaḥ-of yourself; katham-how; tu-but; anāthāḥ-helpless; kṛpaṇāḥ-poor creatures; varteran-be able to survive; te-they; ca-also; mām-me; vinā-without.

Therefore give up your anxiety due to ignorance of the self. You are now thinking of how they, who are helpless poor creatures, will exist without you.

When we think of our kith and kin as being helpless and dependent on us, it is all due to ignorance. Every living creature is allowed all protection by the order of the Supreme Lord in terms of each one's acquired position in the world. The Lord is known as bhūta-bhṛt, one who gives protection to all living beings. One should discharge his duties only, for no one but the Supreme Lord can give protection to anyone else. This is explained more clearly in the following verse.

TEXT 46

kāla-karma-guṇādhīno

deho 'yaṁ pāñca-bhautikaḥ

katham anyāṁs tu gopāyet

sarpa-grasto yathā param

SYNONYMS

kāla-eternal time; karma-action; guṇa-modes of nature; adhīnaḥ-under the control of; dehaḥ-material body and mind; ayam-this; pāñca-bhautikaḥ-made of the five elements; katham-how; anyān-others; tu-but; gopāyet-give protection; sarpa-grastaḥ-one who is bitten by the snake; yathā-as much as; param-others.

This gross material body made of five elements is already under the control of eternal time [kāla], action [karma] and the modes of material nature [guṇa]. How, then, can it, being already in the jaws of the serpent, protect others?

The world's movements for freedom through political, economic, social, and cultural propaganda can do no benefit to anyone, for they are controlled by superior power. A conditioned living being is under the full control of material nature, represented by eternal time and activities under the dictation of different modes of nature. There are three material modes of nature, namely goodness, passion and ignorance. Unless one is situated in the mode of goodness, one cannot see things as they are. The passionate and the ignorant cannot even see things as they are. Therefore a person who is passionate and ignorant cannot direct his activities on the right path. Only the man in the quality of goodness can help to a certain extent. Most persons are passionate and ignorant, and therefore their plans and projects can hardly do any good to others. Above the modes of nature is eternal time, which is called kāla because it changes the shape of everything in the material world. Even if we are able to do something temporarily beneficial, time will see that the good project is frustrated in course of time. The only thing possible to be done is to get rid of eternal time, kāla, which is compared to kāla-sarpa, or the cobra snake, whose bite is always lethal. No one can be saved from the bite of a cobra. The best remedy for getting out of the clutches of the cobralike kāla or its integrity, the modes of nature, is bhakti-yoga, as it is recommended in the Bhagavad-gītā (14.26). The highest perfectional project of philanthropic activities is to engage everyone in the act of preaching bhakti-yoga all over the world because that alone can save the people from the control of māyā, or the material nature represented by kāla, karma and guṇa, as described above. The Bhagavad-gītā (14.26) confirms this definitely.

TEXT 47

ahastāni sahastānām

apadāni catuṣ-padām

phalgūni tatra mahatāṁ

jīvo jīvasya jīvanam

SYNONYMS

ahastāni-those who are devoid of hands; sa-hastānām-of those who are endowed with hands; apadāni-those who are devoid of legs; catuḥ-padām-of those who have four legs; phalgūni-those who are weak; tatra-there; mahatām-of the powerful; jīvaḥ-the living being; jīvasya-of the living being; jīvanam-subsistence.

Those who are devoid of hands are prey for those who have hands; those devoid of legs are prey for the four-legged. The weak are the subsistence of the strong, and the general rule holds that one living being is food for another.

A systematic law of subsistence in the struggle for existence is there by the supreme will, and there is no escape for anyone by any amount of planning. The living beings who have come to the material world against the will of the Supreme Being are under the control of a supreme power called māyā-śakti, the deputed agent of the Lord, and this daivī māyā is meant to pinch the conditioned souls by threefold miseries, one of which is explained here in this verse: the weak are the subsistence of the strong. No one is strong enough to protect himself from the onslaught of a stronger, and by the will of the Lord there are systematic categories of the weak, the stronger and the strongest. There is nothing to be lamented if a tiger eats a weaker animal, including a man, because that is the law of the Supreme Lord. But although the law states that a human being must subsist on another living being, there is the law of good sense also, for the human being is meant to obey the laws of the scriptures. This is impossible for other animals. The human being is meant for self-realization, and for that purpose he is not to eat anything which is not first offered to the Lord. The Lord accepts from His devotee all kinds of food preparations made of vegetables, fruits, leaves and grains. Fruits, leaves and milk in different varieties can be offered to the Lord, and after the Lord accepts the foodstuff, the devotee can partake of the prasāda, by which all suffering in the struggle for existence will be gradually mitigated. This is confirmed in the Bhagavad-gītā (9.26). Even those who are accustomed to eat animals can offer foodstuff, not to the Lord directly, but to an agent of the Lord, under certain conditions of religious rites. Injunctions of the scriptures are meant not to encourage the eaters of animals, but to restrict them by regulated principles.

The living being is the source of subsistence for other, stronger living beings. No one should be very anxious for his subsistence in any circumstances because there are living beings everywhere, and no living being starves for want of food at any place. Mahārāja Yudhiṣṭhira is advised by Nārada not to worry about his uncles' suffering for want of food, for they could live on vegetables available in the jungles as prasāda of the Supreme Lord and thus realize the path of salvation.

Exploitation of the weaker living being by the stronger is the natural law of existence; there is always an attempt to devour the weak in different kingdoms of living beings. There is no possibility of checking this tendency by any artificial means under material conditions; it can be checked only by awakening the spiritual sense of the human being by practice of spiritual regulations. The spiritual regulative principles, however, do not allow a man to slaughter weaker animals on one side and teach others peaceful coexistence. If man does not allow the animals peaceful coexistence, how can he expect peaceful existence in human society? The blind leaders must therefore understand the Supreme Being and then try to implement the kingdom of God. The kingdom of God, or Rāma-rājya, is impossible without the awakening of God consciousness in the mass mind of the people of the world.

TEXT 48

tad idaṁ bhagavān rājann

eka ātmātmanāṁ sva-dṛk

antaro 'nantaro bhāti

paśya taṁ māyayorudhā

SYNONYMS

tat-therefore; idam-this manifestation; bhagavān-the Personality of Godhead; rājan-O King; ekaḥ-one without a second; ātmā-the Supersoul; ātmanām-by His energies; sva-dṛk-qualitatively like Him; antaraḥ-without; anantaraḥ-within and by Himself; bhāti-so manifests; paśya-look; tam-unto Him only; māyayā-by manifestations of different energies; urudhā-appears to be many.

Therefore, O King, you should look to the Supreme Lord only, who is one without a second and who manifests Himself by different energies and is both within and without.

The Supreme Lord Personality of Godhead is one without a second, but He manifests Himself by different energies because He is by nature blissful. The living beings are also manifestations of His marginal energy, qualitatively one with the Lord, and there are innumerable living beings both within and without the external and internal energies of the Lord. Since the spiritual world is a manifestation of the Lord's internal energy, the living beings within that internal potency are qualitatively one with the Lord without contamination from the external potency. Although qualitatively one with the Lord, the living being, due to contamination of the material world, is pervertedly manifested, and therefore he experiences so-called happiness and distress in the material world. Such experiences are all ephemeral and do not affect the spirit soul. The perception of such ephemeral happiness and distress is due only to the forgetfulness of his qualities, which are equal to the Lord's. There is, however, a regular current from the Lord Himself, from within and without, by which to rectify the fallen condition of the living being. From within He corrects the desiring living beings as localized Paramātmā, and from without He corrects by His manifestations, the spiritual master and the revealed scriptures. One should look unto the Lord; one should not be disturbed by the so-called manifestations of happiness or distress, but he should try to cooperate with the Lord in His outward activities for correcting the fallen souls. By His order only, one should become a spiritual master and cooperate with the Lord. One should not become a spiritual master for one's personal benefit, for some material gain or as an avenue of business or occupation for earning livelihood. Bona fide spiritual masters who look unto the Supreme Lord to cooperate with Him are actually qualitatively one with the Lord, and the forgetful ones are perverted reflections only. Yudhiṣṭhira Mahārāja is advised by Nārada, therefore, not to be disturbed by the affairs of so-called happiness and distress, but to look only unto the Lord to execute the mission for which the Lord has descended. That was his prime duty.

TEXT 49

so 'yam adya mahārāja

bhagavān bhūta-bhāvanaḥ

kāla-rūpo 'vatīrṇo 'syām

abhāvāya sura-dviṣām

SYNONYMS

saḥ-that Supreme Lord; ayam-the Lord Śrī Kṛṣṇa; adya-at present; mahārāja-O King; bhagavān-the Personality of Godhead; bhūta-bhāvanaḥ-the creator or the father of everything created; kāla-rūpaḥ-in the disguise of all-devouring time; avatīrṇaḥ-descended; asyām-upon the world; abhāvāya-for eliminating; sura-dviṣām-those who are against the will of the Lord.

That Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, in the guise of all-devouring time [kāla-rūpa] has now descended on earth to eliminate the envious from the world.

There are two classes of human beings, namely the envious and the obedient. Since the Supreme Lord is one and the father of all living beings, the envious living beings are also His sons, but they are known as the asuras. But the living beings who are obedient to the supreme father are called devatās, or demigods, because they are not contaminated by the material conception of life. Not only are the asuras envious of the Lord in even denying the existence of the Lord, but they are also envious of all other living beings. The predominance of asuras in the world is occasionally rectified by the Lord when He eliminates them from the world and establishes a rule of devatās like the Pāṇḍavas. His designation as kāla in disguise is significant. He is not at all dangerous, but He is the transcendental form of eternity, knowledge and bliss. For the devotees His factual form is disclosed, and for the nondevotees He appears like kāla-rūpa, which is causal form. This causal form of the Lord is not at all pleasing to the asuras, and therefore they think of the Lord as formless in order to feel secure that they will not be vanquished by the Lord.

TEXT 50

niṣpāditaṁ deva-kṛtyam

avaśeṣaṁ pratīkṣate

tāvad yūyam avekṣadhvaṁ

bhaved yāvad iheśvaraḥ

SYNONYMS

niṣpāditam-performed; deva-kṛtyam-what was to be done on behalf of the demigods; avaśeṣam-the rest; pratīkṣate-being awaited; tāvat-up to that time; yūyam-all of you Pāṇḍavas; avekṣadhvam-observe and wait; bhavet-may; yāvat-as long as; iha-in this world; īśvaraḥ-the Supreme Lord.

The Lord has already performed His duties to help the demigods, and He is awaiting the rest. You Pāṇḍavas may wait as long as the Lord is here on earth.

The Lord descends from His abode (Kṛṣṇaloka), the topmost planet in the spiritual sky, in order to help the demigod administrators of this material world when they are greatly vexed by the asuras, who are envious not only of the Lord but also of His devotees. As referred to above, the conditioned living beings contact material association by their own choice, dictated by a strong desire to lord it over the resources of the material world and become imitation lords of all they survey. Everyone is trying to become an imitation God; there is keen competition amongst such imitation gods, and such competitors are generally known as asuras. When there are too many asuras in the world, then it becomes a hell for those who are devotees of the Lord. Due to the growth of the asuras, the mass of people who are generally devoted to the Lord by nature and the pure devotees of the Lord, including the demigods in higher planets, pray to the Lord for relief, and the Lord either descends personally from His abode or deputes some of His devotees to remodel the fallen condition of human society, or even animal society. Such disruptions take place not only in human society but also among animals, birds or other living beings, including the demigods in the higher planets. Lord Śrī Kṛṣṇa descended personally to vanquish asuras like Kaṁsa, Jarāsandha and Śiśupāla, and during the reign of Mahārāja Yudhiṣṭhira almost all these asuras were killed by the Lord. Now he was awaiting the annihilation of His own dynasty, called the Yadu-vaṁśa, who appeared by His will in this world. He wanted to take them away before His own departure to His eternal abode. Nārada, like Vidura, did not disclose the imminent annihilation of the Yadu dynasty, but indirectly gave a hint to the King and his brothers to wait till the incident happened and the Lord departed.

TEXT 51

dhṛtarāṣṭraḥ saha bhrātrā

gāndhāryā ca sva-bhāryayā

dakṣiṇena himavata

ṛṣīṇām āśramaṁ gataḥ

SYNONYMS

dhṛtarāṣṭraḥ-Dhṛtarāṣṭra; saha-along with; bhrātrā-his brother Vidura; gāndhāryā-Gāndhārī also; ca-and; sva-bhāryayā-his own wife; dakṣiṇena-by the southern side; himavataḥ-of the Himalaya Mountains; ṛṣīṇām-of the ṛṣis; āśramam-in shelter; gataḥ-he has gone.

O King, your uncle Dhṛtarāṣṭra, his brother Vidura and his wife Gāndhārī have gone to the southern side of the Himalaya Mountains, where there are shelters of the great sages.

To pacify the mourning Mahārāja Yudhiṣṭhira, Nārada first of all spoke from the philosophical point of view, and then he began to describe the future movements of his uncle, which he could see by his foreseeing powers, and thus began to describe as follows.

TEXT 52

srotobhiḥ saptabhir yā vai

svardhunī saptadhā vyadhāt

saptānāṁ prītaye nānā

sapta-srotaḥ pracakṣate

SYNONYMS

srotobhiḥ-by currents; saptabhiḥ-by seven (divisions); yā-the river; vai-certainly; svardhunī-the sacred Ganges; saptadhā-seven branches; vyadhāt-created; saptānām-of the seven; prītaye-for the satisfaction of; nānā-various; sapta-srotaḥ-seven sources; pracakṣate-known by name.

The place is called Saptasrota [divided by seven] because there the waters of the sacred Ganges were divided into seven branches. This was done for the satisfaction of the seven great ṛṣis.

TEXT 53

snātvānusavanaṁ tasmin

hutvā cāgnīn yathā-vidhi

ab-bhakṣa upaśāntātmā

sa āste vigataiṣaṇaḥ

SYNONYMS

snātvā-by taking bath; anusavanam-regularly three times (morning, noon and evening); tasmin-in that Ganges divided into seven; hutvā-by performing the Agni-hotra sacrifice; ca-also; agnīn-in the fire; yathā-vidhi-just according to the tenets of the scripture; ap-bhakṣaḥ-fasting by drinking only water; upaśānta-completely controlled; ātmā-the gross senses and the subtle mind; saḥ-Dhṛtarāṣṭra; āste-would be situated; vigata-devoid of; eṣaṇaḥ-thoughts in relation with family welfare.

On the banks at Saptasrota, Dhṛtarāṣṭra is now engaged in beginning aṣṭāṅga-yoga by bathing three times daily, in the morning, noon and evening, by performing the Agni-hotra sacrifice with fire and by drinking only water. This helps one control the mind and the senses and frees one completely from thoughts of familial affection.

The yoga system is a mechanical way to control the senses and the mind and divert them from matter to spirit. The preliminary processes are the sitting posture, meditation, spiritual thoughts, manipulation of air passing within the body, and gradual situation in trance, facing the Absolute Person, Paramātmā. Such mechanical ways of rising to the spiritual platform prescribe some regulative principles of taking bath daily three times, fasting as far as possible, sitting and concentrating the mind on spiritual matters and thus gradually becoming free from viṣaya, or material objectives. Material existence means to be absorbed in the material objective, which is simply illusory. House, country, family, society, children, property, and business are some of the material coverings of the spirit, ātmā, and the yoga system helps one to become free from all these illusory thoughts and gradually turn towards the Absolute Person, Paramātmā. By material association and education, we learn simply to concentrate on flimsy things, but yoga is the process of forgetting them altogether. Modern so-called yogīs and yoga systems manifest some magical feats, and ignorant persons are attracted by such false things, or they accept the yoga system as a cheap healing process for diseases of the gross body. But factually the yoga system is the process of learning to forget what we have acquired throughout the struggle for existence. Dhṛtarāṣṭra was all along engaged in improving family affairs by raising the standard of living of his sons or by usurping the property of the Pāṇḍavas for the sake of his own sons. These are common affairs for a man grossly materialistic and without knowledge of the spiritual force. He does not see how this can drag one from heaven to hell. By the grace of his younger brother Vidura, Dhṛtarāṣṭra was enlightened and could see his grossly illusory engagements, and by such enlightenment he was able to leave home for spiritual realization. Śrī Nāradadeva was just foretelling the way of his spiritual progress in a place which was sanctified by the flow of the celestial Ganges. Drinking water only, without solid food, is also considered fasting. This is necessary for advancement of spiritual knowledge. A foolish man wants to be a cheap yogī without observing the regulative principles. A man who has no control over the tongue at first can hardly become a yogī. Yogī and bhogī are two opposite terms. The bhogī, or the merry man who eats and drinks, cannot be a yogī, for a yogī is never allowed to eat and drink unrestrictedly. We may note with profit how Dhṛtarāṣṭra began his yoga system by drinking water only and sitting calmly in a place with a spiritual atmosphere, deeply absorbed in the thoughts of the Lord Hari, the Personality of Godhead.

TEXT 54

jitāsano jita-śvāsaḥ

pratyāhṛta-ṣaḍ-indriyaḥ

hari-bhāvanayā dhvasta-

rajaḥ-sattva-tamo-malaḥ

SYNONYMS

jita-āsanaḥ-one who has controlled the sitting posture; jita-śvāsaḥ-one who has controlled the breathing process; pratyāhṛta-turning back; ṣaṭ-six; indriyaḥ-senses; hari-the Absolute Personality of Godhead; bhāvanayā-absorbed in; dhvasta-conquered; rajaḥ-passion; sattva-goodness; tamaḥ-ignorance; malaḥ-contaminations.

One who has controlled the sitting postures [the yogic āsanas] and the breathing process can turn the senses toward the Absolute Personality of Godhead and thus become immune to the contaminations of the modes of material nature, namely mundane goodness, passion and ignorance.

The preliminary activities of the way of yoga are āsana, prāṇāyāma, pratyāhāra, dhyāna, dhāraṇā, etc. Mahārāja Dhṛtarāṣṭra was to attain success in those preliminary actions because he was seated in a sanctified place and was concentrating upon one objective, namely the Supreme Personality of Godhead (Hari). Thus all his senses were being engaged in the service of the Lord. This process directly helps the devotee to get freedom from the contaminations of the three material modes of nature. Even the highest mode, the material mode of goodness, is also a cause of material bondage, and what to speak of the other qualities, namely passion and ignorance. Passion and ignorance increase the material propensities of hankering for material enjoyment, and a strong sense of lust provokes the accumulation of wealth and power. One who has conquered these two base mentalities and has raised himself to the platform of goodness, which is full of knowledge and morality, cannot also control the senses, namely the eyes, the tongue, the nose, the ear and touch. But one who has surrendered himself unto the lotus feet of Lord Hari, as above mentioned, can transcend all influences of the modes of material nature and be fixed in the service of the Lord. The bhakti-yoga process, therefore, directly applies the senses to the loving service of the Lord. This prohibits the performer from engaging in material activities. This process of turning the senses from material attachment to the loving transcendental service of the Lord is called pratyāhāra, and the very process is called prāṇāyāma, ultimately ending in samādhi, or absorption in pleasing the Supreme Lord Hari by all means.

TEXT 55

vijñānātmani saṁyojya

kṣetrajñe pravilāpya tam

brahmaṇy ātmānam ādhāre

ghaṭāmbaram ivāmbare

SYNONYMS

vijñāna-purified identity; ātmani-in intelligence; saṁyojya-perfectly fixing; kṣetra-jñe-in the matter of the living being; pravilāpya-merging; tam-him; brahmaṇi-in the Supreme; ātmānam-pure living being; ādhāre-in the reservoir; ghaṭa-ambaram-sky within the block; iva-like; ambare-in the supreme sky.

Dhṛtarāṣṭra will have to amalgamate his pure identity with intelligence and then merge into the Supreme Being with knowledge of his qualitative oneness, as a living entity, with the Supreme Brahman. Being freed from the blocked sky, he will have to rise to the spiritual sky.

The living being, by his desiring to lord it over the material world and declining to cooperate with the Supreme Lord, contacts the sum total of the material world, namely the mahat-tattva, and from the mahat-tattva his false identity with the material world, intelligence, mind and senses is developed. This covers his pure spiritual identity. By the yogic process, when his pure identity is realized in self-realization, one has to revert to the original position by amalgamating the five gross elements and the subtle elements, mind and intelligence, into the mahat-tattva again. Thus getting freed from the clutches of the mahat-tattva, he has to merge in the existence of the Supersoul. In other words, he has to realize that qualitatively he is nondifferent from the Supersoul, and thus he transcends the material sky by his pure identical intelligence and thus becomes engaged in the transcendental loving service of the Lord. This is the highest perfectional development of spiritual identity, which was attained by Dhṛtarāṣṭra by the grace of Vidura and the Lord. The Lord's mercy was bestowed upon him by his personal contact with Vidura, and when he was actually practicing the instructions of Vidura, the Lord helped him to attain the highest perfectional stage.

A pure devotee of the Lord does not live on any planet of the material sky, nor does he feel any contact with material elements. His so-called material body does not exist, being surcharged with the spiritual current of the Lord's identical interest, and thus he is permanently freed from all contaminations of the sum total of the mahat-tattva. He is always in the spiritual sky, which he attains by being transcendental to the sevenfold material covering by the effect of his devotional service. The conditioned souls are within the coverings, whereas the liberated soul is far beyond the cover.

TEXT 56

dhvasta-māyā-guṇodarko

niruddha-karaṇāśayaḥ

nivartitākhilāhāra

āste sthāṇur ivācalaḥ

tasyāntarāyo maivābhūḥ

sannyastākhila-karmaṇaḥ

SYNONYMS

dhvasta-being destroyed; māyā-guṇa-the modes of material nature; udarkaḥ-after effects; niruddha-being suspended; karaṇa-āśayaḥ-the senses and the mind; nivartita-stopped; akhila-all; āhāraḥ-food for the senses; āste-is sitting; sthāṇuḥ-immovable; iva-like; acalaḥ-fixed; tasya-his; antarāyaḥ-hindrances; mā eva-never like that; abhūḥ-be; sannyasta-renounced; akhila-all sorts; karmaṇaḥ-material duties.

He will have to suspend all the actions of the senses, even from the outside, and will have to be impervious to interactions of the senses, which are influenced by the modes of material nature. After renouncing all material duties, he must become immovably established, beyond all sources of hindrances on the path.

Dhṛtarāṣṭra had attained, by the yogic process, the stage of negation of all sorts of material reaction. The effects of the material modes of nature draw the victim to indefatigable desires of enjoying matter, but one can escape such false enjoyment by the yogic process. Every sense is always busy in searching for its food, and thus the conditioned soul is assaulted from all sides and has no chance to become steady in any pursuit. Mahārāja Yudhiṣṭhira was advised by Nārada not to disturb his uncle by attempting to bring him back home. He was now beyond the attraction of anything material. The material modes of nature (the guṇas) have their different modes of activities, but above the material modes of nature is a spiritual mode, which is absolute. Nirguṇa means without reaction. The spiritual mode and its effect are identical; therefore the spiritual quality is distinguished from its material counterpart by the word nirguṇa. After complete suspension of the material modes of nature, one is admitted to the spiritual sphere, and action dictated by the spiritual modes is called devotional service, or bhakti. Bhakti is therefore nirguṇa attained by direct contact with the Absolute.

TEXT 57

sa vā adyatanād rājan

parataḥ pañcame 'hani

kalevaraṁ hāsyati svaṁ

tac ca bhasmī-bhaviṣyati

SYNONYMS

saḥ-he; vā-in all probability; adya-today; tanāt-from; rājan-O King; parataḥ-ahead; pañcame-on the fifth; ahani-day; kalevaram-body; hāsyati-shall quit; svam-his own; tat-that; ca-also; bhasmī-ashes; bhaviṣyati-will turn into.

O King, he will quit his body, most probably on the fifth day from today. And his body will turn to ashes.

Nārada Muni's prophecy prohibited Yudhiṣṭhira Mahārāja from going to the place where his uncle was staying because even after quitting the body by his own mystic power, Dhṛtarāṣṭra would not be in need of any funeral ceremony; Nārada Muni indicated that his body by itself would burn to ashes. The perfection of the yoga system is attained by such mystic power. The yogī is able to quit his body by his own choice of time and can attain any planet he desires by turning the present body into ashes by self-made fire.

TEXT 58

dahyamāne 'gnibhir dehe

patyuḥ patnī sahoṭaje

bahiḥ sthitā patiṁ sādhvī

tam agnim anu vekṣyati

SYNONYMS

dahyamāne-while it is burning; agnibhiḥ-by the fire; dehe-the body; patyuḥ-of the husband; patnī-the wife; saha-uṭaje-along with the thatched cottage; bahiḥ-outside; sthitā-situated; patim-unto the husband; sādhvī-the chaste lady; tam-that; agnim-fire; anu vekṣyati-looking with great attention will enter the fire.

While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention.

Gāndhārī was an ideal chaste lady, a life companion of her husband, and therefore when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves, she despaired. She left home after losing her one hundred sons, and in the forest she saw that her most beloved husband was also burning. Now she actually felt alone, and therefore she entered the fire of her husband and followed her husband to death. This entering of a chaste lady into the fire of her dead husband is called the satī rite, and the action is considered to be most perfect for a woman. In a later age, this satī rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman. In this fallen age it is not possible for any lady to follow the satī rite as chastely as it was done by Gāndhārī and others in past ages. A chaste wife like Gāndhārī would feel the separation of her husband to be more burning than actual fire. Such a lady can observe the satī rite voluntarily, and there is no criminal force by anyone. When the rite became a formality only and force was applied upon a lady to follow the principle, actually it became criminal, and therefore the ceremony was to be stopped by state law. This prophecy of Nārada Muni to Mahārāja Yudhiṣṭhira forbade him to go to his widowed aunt.

TEXT 59

viduras tu tad āścaryaṁ

niśāmya kuru-nandana

harṣa-śoka-yutas tasmād

gantā tīrtha-niṣevakaḥ

SYNONYMS

viduraḥ-Vidura also; tu-but; tat-that incident; āścaryam-wonderful; niśāmya-seeing; kuru-nandana-O son of the Kuru dynasty; harṣa-delight; śoka-grief; yutaḥ-affected by; tasmāt-from that place; gantā-will go away; tīrtha-place of pilgrimage; niṣevakaḥ-for being enlivened.

Vidura, being affected with delight and grief, will then leave that place of sacred pilgrimage.

Vidura was astonished to see the marvelous departure of his brother Dhṛtarāṣṭra as a liberated yogī, for in his past life he was much attached to materialism. Of course it was only due to Vidura that his brother attained the desirable goal of life. Vidura was therefore glad to learn about it. But he was sorry that he could not make his brother turn into a pure devotee. This was not done by Vidura because of Dhṛtarāṣṭra's being inimical to the Pāṇḍavas, who were all devotees of the Lord. An offense at the feet of a Vaiṣṇava is more dangerous than an offense at the lotus feet of the Lord. Vidura was certainly very liberal to bestow mercy upon his brother Dhṛtarāṣṭra, whose past life was very materialistic. But ultimately the result of such mercy certainly depended on the will of the Supreme Lord in the present life; therefore Dhṛtarāṣṭra attained liberation only, and after many such liberated states of life one can attain to the stage of devotional service. Vidura was certainly very mortified by the death of his brother and sister-in-law, and the only remedy to mitigate such lamentation was to go out to pilgrimage. Thus Mahārāja Yudhiṣṭhira had no chance to call back Vidura, his surviving uncle.

TEXT 60

ity uktvāthāruhat svargaṁ

nāradaḥ saha-tumburuḥ

yudhiṣṭhiro vacas tasya

hṛdi kṛtvājahāc chucaḥ

SYNONYMS

iti-thus; uktvā-having addressed; atha-thereafter; āruhat-ascended; svargam-into outer space; nāradaḥ-the great sage Nārada; saha-along with; tumburuḥ-his stringed instrument; yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; vacaḥ-instructions; tasya-of his; hṛdi kṛtvā-keeping in the heart; ajahāt-gave up; śucaḥ-all lamentations.

Having spoken thus, the great sage Nārada, along with his vīṇā, ascended into outer space. Yudhiṣṭhira kept his instruction in his heart and so was able to get rid of all lamentations.

Śrī Nāradajī is an eternal spaceman, having been endowed with a spiritual body by the grace of the Lord. He can travel in the outer spaces of both the material and spiritual worlds without restriction and can approach any planet in unlimited space within no time. We have already discussed his previous life as the son of a maidservant. Because of his association with pure devotees, he was elevated to the position of an eternal spaceman and thus had freedom of movement. One should therefore try to follow in the footsteps of Nārada Muni and not make a futile effort to reach other planets by mechanical means. Mahārāja Yudhiṣṭhira was a pious king, and therefore he could see Nārada Muni occasionally; anyone who desires to see Nārada Muni must first be pious and follow in the footsteps of Nārada Muni.

Thus end the Bhaktivedanta purports of the First Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Dhṛtarāṣṭra Quits Home."

Chapter Fourteen

The Disappearance of Lord Kṛṣṇa

TEXT 1

sūta uvāca

samprasthite dvārakāyāṁ

jiṣṇau bandhu-didṛkṣayā

jñātuṁ ca puṇya-ślokasya

kṛṣṇasya ca viceṣṭitam

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; samprasthite-having gone to; dvārakāyām-the city of Dvārakā; jiṣṇau-Arjuna; bandhu-friends and relatives; didṛkṣayā-for meeting them; jñātum-to know; ca-also; puṇya-ślokasya-of one whose glories are sung by Vedic hymns; kṛṣṇasya-of Lord Kṛṣṇa; ca-and; viceṣṭitam-further programs of work.

Śrī Sūta Gosvāmī said: Arjuna went to Dvārakā to see Lord Śrī Kṛṣṇa and other friends and also to learn from the Lord of His next activities.

As stated in Bhagavad-gītā, the Lord descended on earth for the protection of the faithful and annihilation of the impious, so after the Battle of Kurukṣetra and establishment of Mahārāja Yudhiṣṭhira, the mission of the Lord was complete. The Pāṇḍavas, especially Śrī Arjuna, were eternal companions of the Lord, and therefore Arjuna went to Dvārakā to hear from the Lord of His next program of work.

TEXT 2

vyatītāḥ katicin māsās

tadā nāyāt tato 'rjunaḥ

dadarśa ghora-rūpāṇi

nimittāni kurūdvahaḥ

SYNONYMS

vyatītāḥ-after passing; katicit-a few; māsāḥ-months; tadā-at that time; na āyāt-did not return; tataḥ-from there; arjunaḥ-Arjuna; dadarśa-observed; ghora-fearful; rūpāṇi-appearances; nimittāni-various causes; kuru-udvahaḥ-Mahārāja Yudhiṣṭhira.

A few months passed, and Arjuna did not return. Mahārāja Yudhiṣṭhira then began to observe some inauspicious omens, which were fearful in themselves.

Lord Śrī Kṛṣṇa the Supreme Personality of Godhead is ad infinitum, more powerful than the most powerful sun of our experience. Millions and billions of suns are created by Him and annihilated by Him within His one breathing period. In the material world the sun is considered to be the source of all productivity and material energy, and only due to the sun can we have the necessities of life. Therefore, during the personal presence of the Lord on the earth, all paraphernalia for our peace and prosperity, especially religion and knowledge, were in full display because of the Lord's presence, just as there is a full flood of light in the presence of the glowing sun. Mahārāja Yudhiṣṭhira observed some discrepancies in his kingdom, and therefore he became very anxious about Arjuna, who was long absent, and there was also no news about Dvārakā's well-being. He suspected the disappearance of Lord Kṛṣṇa, otherwise there would have been no possibility of fearful omens.

TEXT 3

kālasya ca gatiṁ raudrāṁ

viparyastartu-dharmiṇaḥ

pāpīyasīṁ nṛṇāṁ vārtāṁ

krodha-lobhānṛtātmanām

SYNONYMS

kālasya-of eternal time; ca-also; gatim-direction; raudrām-fearful; viparyasta-reversed; ṛtu-seasonal; dharmiṇaḥ-regularities; pāpīyasīm-sinful; nṛṇām-of the human being; vārtām-means of livelihood; krodha-anger; lobha-greed; anṛta-falsehood; ātmanām-of the people.

He saw that the direction of eternal time had changed, and this was very fearful. There were disruptions in the seasonal regularities. The people in general had become very greedy, angry and deceitful. And he saw that they were adopting foul means of livelihood.

When civilization is disconnected from the loving relation of the Supreme Personality of Godhead, symptoms like changes of seasonal regulations, foul means of livelihood, greed, anger and fraudulence become rampant. The change of seasonal regulations refers to one season's atmosphere becoming manifest in another season-for example the rainy season's being transferred to autumn, or the fructification of fruits and flowers from one season in another season. A godless man is invariably greedy, angry and fraudulent. Such a man can earn his livelihood by any means, black or white. During the reign of Mahārāja Yudhiṣṭhira, all the above symptoms were conspicuous by their absence. But Mahārāja Yudhiṣṭhira was astonished to experience even a slight change in the godly atmosphere of his kingdom, and at once he suspected the disappearance of the Lord. Foul means of livelihood implies deviation from one's occupational duty. There are prescribed duties for everyone, such as the brāhmaṇa, kṣatriya, vaiśya and śūdra, but anyone who deviates from his prescribed duty and declares another's duty to be his own is following a foul and improper duty. A man becomes too greedy for wealth and power when he has no higher objective in life and when he thinks that this earthly life of a few years is all in all. Ignorance is the cause for all these anomalies in human society, and to remove this ignorance, especially in this age of degradation, the powerful sun is there to distribute light in the shape of Śrīmad-Bhāgavatam.

TEXT 4

jihma-prāyaṁ vyavahṛtaṁ

śāṭhya-miśraṁ ca sauhṛdam

pitṛ-mātṛ-suhṛd-bhrātṛ-

dam-patīnāṁ ca kalkanam

SYNONYMS

jihma-prāyam-cheating; vyavahṛtam-in all ordinary transactions; śāṭhya-duplicity; miśram-adulterated in; ca-and; sauhṛdam-regarding friendly well-wishers; pitṛ-father; mātṛ-regarding the mother; suhṛt-well-wishers; bhrātṛ-one's own brother; dam-patīnām-regarding husband and wife; ca-also; kalkanam-mutual quarrel.

All ordinary transactions and dealings became polluted with cheating, even between friends. And in familial affairs, there was always misunderstanding between fathers, mothers and sons, between well-wishers, and between brothers. Even between husband and wife there was always strain and quarrel.

A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent. And this cheating practice is there in the conditioned souls because the conditioned souls are primarily in the material world imbued with an unnatural desire to lord it over the material world. A living being in his pure state is not conditioned by the laws because in his pure state he is conscious that a living being is eternally subservient to the Supreme Being, and thus it is always good for him to remain subservient, instead of falsely trying to lord it over the property of the Supreme Lord. In the conditioned state the living being is not satisfied even if he actually becomes the lord of all that he surveys, which he never becomes, and therefore he becomes the victim of all kinds of cheating, even with his nearest and most intimate relations. In such an unsatisfactory state of affairs, there is no harmony, even between father and sons or between husband and wife. But all these contending difficulties can be mitigated by one process, and that is the devotional service of the Lord. The world of hypocrisy can be checked only by counteraction through devotional service to the Lord and nothing else. Mahārāja Yudhiṣṭhira, having observed the disparities, conjectured the disappearance of the Lord from the earth.

TEXT 5

nimittāny atyariṣṭāni

kāle tv anugate nṛṇām

lobhādy-adharma-prakṛtiṁ

dṛṣṭvovācānujaṁ nṛpaḥ

SYNONYMS

nimittāni-causes; ati-very serious; ariṣṭāni-bad omens; kāle-in course of time; tu-but; anugate-passing away; nṛṇām-of humanity at large; lobha-ādi-such as greed; adharma-irreligious; prakṛtim-habits; dṛṣṭvā-having observed; uvāca-said; anujam-younger brother; nṛpaḥ-the King.

In course of time it came to pass that people in general became accustomed to greed, anger, pride, etc. Mahārāja Yudhiṣṭhira, observing all these omens, spoke to his younger brother.

Such a pious king as Mahārāja Yudhiṣṭhira at once became perturbed when there were such inhuman symptoms as greed, anger, irreligiosity and hypocrisy rampant in society. It appears from this statement that all these symptoms of degraded society were unknown to the people of the time, and it was astonishing for them to have experienced them with the advent of the Kali-yuga, or the age of quarrel.

TEXT 6

yudhiṣṭhira uvāca

sampreṣito dvārakāyāṁ

jiṣṇur bandhu-didṛkṣayā

jñātuṁ ca puṇya-ślokasya

kṛṣṇasya ca viceṣṭitam

SYNONYMS

yudhiṣṭhiraḥ uvāca-Mahārāja Yudhiṣṭhira said; sampreṣitaḥ-has gone to; dvārakāyām-Dvārakā; jiṣṇuḥ-Arjuna; bandhu-friends; didṛkṣayā-for the sake of meeting; jñātum-to know; ca-also; puṇya-ślokasya-of the Personality of Godhead; kṛṣṇasya-of Lord Śrī Kṛṣṇa; ca-and; viceṣṭitam-program of work.

Mahārāja Yudhiṣṭhira said to his younger brother Bhīmasena, I sent Arjuna to Dvārakā to meet his friends and to learn from the Personality of Godhead Kṛṣṇa of His program of work.

TEXT 7

gatāḥ saptādhunā māsā

bhīmasena tavānujaḥ

nāyāti kasya vā hetor

nāhaṁ vededam añjasā

SYNONYMS

gatāḥ-has gone; sapta-seven; adhunā-to date; māsāḥ-months; bhīmasena-O Bhīmasena; tava-your; anujaḥ-younger brother; na-does not; āyāti-come back; kasya-for what; vā-or; hetoḥ-reason; na-not; aham-I; veda-know; idam-this; añjasā-factually.

Since he departed, seven months have passed, yet he has not returned. I do not know factually how things are going there.

TEXT 8

api devarṣiṇādiṣṭaḥ

sa kālo 'yam upasthitaḥ

yadātmano 'ṅgam ākrīḍaṁ

bhagavān utsisṛkṣati

SYNONYMS

api-whether; deva-ṛṣiṇā-by the demigod-saint (Nārada); ādiṣṭaḥ-instructed; saḥ-that; kālaḥ-eternal time; ayam-this; upasthitaḥ-arrived; yadā-when; ātmanaḥ-of His own self; aṅgam-plenary portion; ākrīḍam-manifestation; bhagavān-the Personality of Godhead; utsisṛkṣati-is going to quit.

Is He going to quit His earthly pastimes, as Devarṣi Nārada indicated? Has that time already arrived?

As we have discussed many times, the Supreme Personality of Godhead Lord Śrī Kṛṣṇa has many plenary expansions, and each and every one of them, although equally powerful, executes different functions. In Bhagavad-gītā there are different statements by the Lord, and each of these statements is meant for different plenary portions or portions of the plenary portions. For example, Śrī Kṛṣṇa, the Lord, says in Bhagavad-gītā:

"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." (Bg. 4.7)

"To deliver the faithful, to annihilate the miscreants and also to reestablish the principles of occupational duty, I appear in every age." (Bg. 4.8)

"If I should cease to work, then all humanity would be misdirected. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings." (Bg. 3.24)

"Whatever action a great man performs, common men will follow. And whatever standards he sets by exemplary acts, all the world pursues." (Bg. 3.21)

All the above statements by the Lord apply to different plenary portions of the Lord, namely His expansions such as Saṅkarṣaṇa, Vāsudeva, Pradyumna, Aniruddha and Nārāyaṇa. These are all He Himself in different transcendental expansions, and still the Lord as Śrī Kṛṣṇa functions in a different sphere of transcendental exchange with different grades of devotees. And yet Lord Kṛṣṇa as He is appears once every twenty-four hours of Brahmā's time (or after a lapse of 8,640,000,000 solar years) in each and every universe, and all His transcendental pastimes are displayed in each and every universe in a routine spool. But in that routine spool the functions of Lord Kṛṣṇa, Lord Vāsudeva, etc., are complex problems for the layman. There is no difference between the Lord's Self and the Lord's transcendental body. The expansions execute differential activities. When the Lord, however, appears in His person as Lord Śrī Kṛṣṇa, His other plenary portions also join in Him by His inconceivable potency called yogamāyā, and thus the Lord Kṛṣṇa of Vṛndāvana is different from the Lord Kṛṣṇa of Mathurā or the Lord Kṛṣṇa of Dvārakā. The virāṭ-rūpa of Lord Kṛṣṇa is also different from Him, by His inconceivable potency. The virāṭ-rūpa exhibited on the Battlefield of Kurukṣetra is the material conception of His form. Therefore it should be understood that when Lord Kṛṣṇa was apparently killed by the bow and arrow of the hunter, the Lord left His so-called material body in the material world. The Lord is kaivalya, and for Him there is no difference between matter and spirit because everything is created from Him. Therefore His quitting one sort of body or accepting another body does not mean that He is like the ordinary living being. All such activities are simultaneously one and different by His inconceivable potency. When Mahārāja Yudhiṣṭhira was lamenting the possibility of His disappearance, it was just in pursuance of a custom of lamenting the disappearance of a great friend, but factually the Lord never quits His transcendental body, as is misconceived by less intelligent persons. Such less intelligent persons have been condemned by the Lord Himself in Bhagavad-gītā, and they are known as the mūḍhas. That the Lord left His body means that He left again His plenary portions in the respective dhāmas (transcendental abodes), as He left His virāṭ-rūpa in the material world.

TEXT 9

yasmān naḥ sampado rājyaṁ

dārāḥ prāṇāḥ kulaṁ prajāḥ

āsan sapatna-vijayo

lokāś ca yad-anugrahāt

SYNONYMS

yasmāt-from whom; naḥ-our; sampadaḥ-opulence; rājyam-kingdom; dārāḥ-good wives; prāṇāḥ-existence of life; kulam-dynasty; prajāḥ-subjects; āsan-have become possible; sapatna-competitors; vijayaḥ-conquering; lokāḥ-future accommodation in higher planets; ca-and; yat-by whose; anugrahāt-by the mercy of.

From Him only, all our kingly opulence, good wives, lives, progeny, control over our subjects, victory over our enemies, and future accommodations in higher planets have become possible. All this is due to His causeless mercy upon us.

Material prosperity consists of a good wife, good home, sufficient land, good children, aristocratic family relations, victory over competitors and, by pious work, attainment of accommodations in the higher celestial planets for better facilities of material amenities. These facilities are earned not only by one's hard manual labor or by unfair means, but by the mercy of the Supreme Lord. Prosperity earned by one's personal endeavor also depends on the mercy of the Lord. Personal labor must be there in addition to the Lord's benediction, but without the Lord's benediction no one is successful simply by personal labor. The modernized man of Kali-yuga believes in personal endeavor and denies the benediction of the Supreme Lord. Even a great sannyāsī of India delivered speeches in Chicago protesting the benedictions of the Supreme Lord. But as far as Vedic śāstras are concerned, as we find in the pages of Śrīmad-Bhāgavatam, the ultimate sanction for all success rests in the hands of the Supreme Lord. Mahārāja Yudhiṣṭhira admits this truth in his personal success, and it behooves one to follow in the footsteps of a great king and devotee of the Lord to make life a full success. If one could achieve success without the sanction of the Lord then no medical practitioner would fail to cure a patient. Despite the most advanced treatment of a suffering patient by the most up-to-date medical practitioner, there is death, and even in the most hopeless case, without medical treatment, a patient is cured astonishingly. Therefore the conclusion is that God's sanction is the immediate cause for all happenings, good or bad. Any successful man should feel grateful to the Lord for all he has achieved.

TEXT 10

paśyotpātān nara-vyāghra

divyān bhaumān sadaihikān

dāruṇān śaṁsato 'dūrād

bhayaṁ no buddhi-mohanam

SYNONYMS

paśya-just see; utpātān-disturbances; nara-vyāghra-O man of tigerlike strength; divyān-happenings in the sky or by planetary influence; bhaumān-happenings on the earth; sa-daihikān-happenings of the body and the mind; dāruṇān-awfully dangerous; śaṁsataḥ-indicating; adūrāt-in the near future; bhayam-danger; naḥ-our; buddhi-intelligence; mohanam-deluding.

Just see, O man with a tiger's strength, how many miseries due to celestial influences, earthly reactions and bodily pains-all very dangerous in themselves-are foreboding danger in the near future by deluding our intelligence.

Material advancement of civilization means advancement of the reactions of the threefold miseries due to celestial influence, earthly reactions and bodily or mental pains. By the celestial influence of the stars there are many calamities like excessive heat, cold, rains or no rains, and the after-effects are famine, disease and epidemic. The aggregate result is agony of the body and the mind. Man-made material science cannot do anything to counteract these threefold miseries. They are all punishments from the superior energy of māyā under the direction of the Supreme Lord. Therefore our constant touch with the Lord by devotional service can give us relief without our being disturbed in the discharge of our human duties. The asuras, however, who do not believe in the existence of God, make their own plans to counteract all these threefold miseries, and so they meet with failures every time. The Bhagavad-gītā (7.14) clearly states that the reaction of material energy is never to be conquered, because of the binding effects of the three modes. They can simply be overcome by one who surrenders fully in devotion under the lotus feet of the Lord.

TEXT 11

ūrv-akṣi-bāhavo mahyaṁ

sphuranty aṅga punaḥ punaḥ

vepathuś cāpi hṛdaye

ārād dāsyanti vipriyam

SYNONYMS

ūru-thighs; akṣi-eyes; bāhavaḥ-the arms; mahyam-in my; sphuranti-quivering; aṅga-left side of the body; punaḥ punaḥ-again and again; vepathuḥ-palpitations; ca-also; api-certainly; hṛdaye-in the heart; ārāt-due to fear; dāsyanti-indicating; vipriyam-undesirables.

The left side of my body, my thighs, arms and eyes are all quivering again and again. I am having heart palpitations due to fear. All this indicates undesirable happenings.

Material existence is full of undesirables. Things we do not want are forced upon us by some superior energy, and we do not see that these undesirables are under the grip of the three modes of material nature. When a man's eyes, arms and thighs all quiver constantly, one must know that something is going to happen which is undesirable. These undesirables are compared to fire in a forest. No one goes into the forest to set fires, but fires automatically take place in the forest, creating inconceivable calamities for the living beings of the forest. Such a fire cannot be extinguished by any human efforts. The fire can be extinguished only by the mercy of the Lord, who sends clouds to pour water on the forest. Similarly, undesirable happenings in life cannot be checked by any number of plans. Such miseries can be removed only by the mercy of the Lord, who sends His bona fide representatives to enlighten human beings and thus save them from all calamities.

TEXT 12

śivaiṣodyantam ādityam

abhirauty analānanā

mām aṅga sārameyo 'yam

abhirebhaty abhīruvat

SYNONYMS

śivā-jackal; eṣā-this; udyantam-rising; ādityam-unto the sun; abhi-towards; rauti-crying; anala-fire; ānanā-face; mām-unto me; aṅga-O Bhīma; sārameyaḥ-dog; ayam-this; abhirebhati-barks towards; abhīru-vat-without fear.

Just see, O Bhīma, how the she jackal cries at the rising sun and vomits fire, and how the dog barks at me fearlessly.

These are some bad omens indicating something undesirable in the near future.

TEXT 13

śastāḥ kurvanti māṁ savyaṁ

dakṣiṇaṁ paśavo 'pare

vāhāṁś ca puruṣa-vyāghra

lakṣaye rudato mama

SYNONYMS

śastāḥ-useful animals like the cow; kurvanti-are keeping; mām-me; savyam-on the left; dakṣiṇam-circumambulating; paśavaḥ apare-other lower animals like asses; vāhān-the horses (carriers); ca-also; puruṣa-vyāghra-O tiger among men; lakṣaye-I see; rudataḥ-weeping; mama-of mine.

O Bhīmasena, tiger amongst men, now useful animals like cows are passing me on my left side, and lower animals like the asses are circumambulating me. My horses appear to weep upon seeing me.

TEXT 14

mṛtyu-dūtaḥ kapoto 'yam

ulūkaḥ kampayan manaḥ

pratyulūkaś ca kuhvānair

viśvaṁ vai śūnyam icchataḥ

SYNONYMS

mṛtyu-death; dūtaḥ-messenger of; kapotaḥ-pigeon; ayam-this; ulūkaḥ-owl; kampayan-trembling; manaḥ-mind; pratyulūkaḥ-the rivals of owls (crows); ca-and; kuhvānaiḥ-shrieking scream; viśvam-the cosmos; vai-either; śūnyam-void; icchataḥ-wishing.

Just see! This pigeon is like a messenger of death. The shrieks of the owls and their rival crows make my heart tremble. It appears that they want to make a void of the whole universe.

TEXT 15

dhūmrā diśaḥ paridhayaḥ

kampate bhūḥ sahādribhiḥ

nirghātaś ca mahāṁs tāta

sākaṁ ca stanayitnubhiḥ

SYNONYMS

dhūmrāḥ-smoky; diśaḥ-all directions; paridhayaḥ-encirclement; kampate-throbbing; bhūḥ-the earth; saha adribhiḥ-along with the hills and mountains; nirghātaḥ-bolt from the blue; ca-also; mahān-very great; tāta-O Bhīma; sākam-with; ca-also; stanayitnubhiḥ-thundering sound without any cloud.

Just see how the smoke encircles the sky. It appears that the earth and mountains are throbbing. Just hear the cloudless thunder and see the bolts from the blue.

TEXT 16

vāyur vāti khara-sparśo

rajasā visṛjaṁs tamaḥ

asṛg varṣanti jaladā

bībhatsam iva sarvataḥ

SYNONYMS

vāyuḥ-wind; vāti-blowing; khara-sparśaḥ-sharply; rajasā-by the dust; visṛjan-creating; tamaḥ-darkness; asṛk-blood; varṣanti-are raining; jaladāḥ-the clouds; bībhatsam-disastrous; iva-like; sarvataḥ-everywhere.

The wind blows violently, blasting dust everywhere and creating darkness. Clouds are raining everywhere with bloody disasters.

TEXT 17

sūryaṁ hata-prabhaṁ paśya

graha-mardaṁ mitho divi

sasaṅkulair bhūta-gaṇair

jvalite iva rodasī

SYNONYMS

sūryam-the sun; hata-prabham-its rays declining; paśya-just see; graha-mardam-clashes of the stars; mithaḥ-among one another; divi-in the sky; sa-saṅkulaiḥ-being mixed with; bhūta-gaṇaiḥ-by the living entities; jvalite-being ignited; iva-as if; rodasī-crying.

The rays of the sun are declining, and the stars appear to be fighting amongst themselves. Confused living entities appear to be ablaze and weeping.

TEXT 18

nadyo nadāś ca kṣubhitāḥ

sarāṁsi ca manāṁsi ca

na jvalaty agnir ājyena

kālo 'yaṁ kiṁ vidhāsyati

SYNONYMS

nadyaḥ-rivers; nadāḥ ca-and the tributaries; kṣubhitāḥ-all perturbed; sarāṁsi-reservoirs of water; ca-and; manāṁsi-the mind; ca-also; na-does not; jvalati-ignite; agniḥ-fire; ājyena-with the help of butter; kālaḥ-the time; ayam-extraordinary it is; kim-what; vidhāsyati-going to happen.

Rivers, tributaries, ponds, reservoirs and the mind are all perturbed. Butter no longer ignites fire. What is this extraordinary time? What is going to happen?

TEXT 19

na pibanti stanaṁ vatsā

na duhyanti ca mātaraḥ

rudanty aśru-mukhā gāvo

na hṛṣyanty ṛṣabhā vraje

SYNONYMS

na-does not; pibanti-suck; stanam-breast; vatsāḥ-the calves; na-do not; duhyanti-allow milking; ca-also; mātaraḥ-the cows; rudanti-crying; aśru-mukhāḥ-with a tearful face; gāvaḥ-the cows; na-do not; hṛṣyanti-take pleasure; ṛṣabhāḥ-the bulls; vraje-in the pasturing ground.

The calves do not suck the teats of the cows, nor do the cows give milk. They are standing, crying, tears in their eyes, and the bulls take no pleasure in the pasturing grounds.

TEXT 20

daivatāni rudantīva

svidyanti hy uccalanti ca

ime jana-padā grāmāḥ

purodyānākarāśramāḥ

bhraṣṭa-śriyo nirānandāḥ

kim aghaṁ darśayanti naḥ

SYNONYMS

daivatāni-the Deities in the temples; rudanti-seem to be crying; iva-like that; svidyanti-perspiring; hi-certainly; uccalanti-as if going out; ca-also; ime-these; jana-padāḥ-cities; grāmāḥ-villages; pura-towns; udyāna-gardens; ākara-mines; āśramāḥ-hermitages, etc.; bhraṣṭa-devoid of; śriyaḥ-beauty; nirānandāḥ-bereft of all happiness; kim-what sort of; agham-calamities; darśayanti-shall manifest; naḥ-to us.

The Deities seem to be crying in the temple, lamenting and perspiring. They seem about to leave. All the cities, villages, towns, gardens, mines and hermitages are now devoid of beauty and bereft of all happiness. I do not know what sort of calamities are now awaiting us.

TEXT 21

manya etair mahotpātair

nūnaṁ bhagavataḥ padaiḥ

ananya-puruṣa-śrībhir

hīnā bhūr hata-saubhagā

SYNONYMS

manye-I take it for granted; etaiḥ-by all these; mahā-great; utpātaiḥ-upsurges; nūnam-for want of; bhagavataḥ-of the Personality of Godhead; padaiḥ-the marks on the sole of the foot; ananya-extraordinary; puruṣa-of the Supreme Personality; śrībhiḥ-by the auspicious signs; hīnā-dispossessed; bhūḥ-the earth; hata-saubhagā-without the fortune.

I think that all these earthly disturbances indicate some greater loss to the good fortune of the world. The world was fortunate to have been marked with the footprints of the lotus feet of the Lord. These signs indicate that this will no longer be.

TEXT 22

iti cintayatas tasya

dṛṣṭāriṣṭena cetasā

rājñaḥ pratyāgamad brahman

yadu-puryāḥ kapi-dhvajaḥ

SYNONYMS

iti-thus; cintayataḥ-while thinking to himself; tasya-he; dṛṣṭā-by observing; ariṣṭena-bad omens; cetasā-by the mind; rājñaḥ-the King; prati-back; āgamat-came; brahman-O brāhmaṇa; yadu-puryāḥ-from the kingdom of the Yadus; kapi-dhvajaḥ-Arjuna.

O Brāhmaṇa Śaunaka, while Mahārāja Yudhiṣṭhira, observing the inauspicious signs on the earth at that time, was thus thinking to himself, Arjuna came back from the city of the Yadus [Dvārakā].

TEXT 23

taṁ pādayor nipatitam

ayathā-pūrvam āturam

adho-vadanam ab-bindūn

sṛjantaṁ nayanābjayoḥ

SYNONYMS

tam-him (Arjuna); pādayoḥ-at the feet; nipatitam-bowing down; ayathā-pūrvam-unprecedented; āturam-dejected; adhaḥ-vadanam-downward face; ap-bindūn-drops of water; sṛjantam-creating; nayana-abjayoḥ-from the lotuslike eyes.

When he bowed at his feet, the King saw that his dejection was unprecedented. His head was down, and tears glided from his lotus eyes.

TEXT 24

vilokyodvigna-hṛdayo

vicchāyam anujaṁ nṛpaḥ

pṛcchati sma suhṛn madhye

saṁsmaran nāraderitam

SYNONYMS

vilokya-by seeing; udvigna-anxious; hṛdayaḥ-heart; vicchāyam-pale appearance; anujam-Arjuna; nṛpaḥ-the King; pṛcchati sma-asked; suhṛt-friends; madhye-amongst; saṁsmaran-remembering; nārada-Sage Nārada; īritam-indicated by.

Seeing Arjuna pale due to heartfelt anxieties, the King, remembering the indications of the sage Nārada, questioned him in the midst of friends.

TEXT 25

yudhiṣṭhira uvāca

kaccid ānarta-puryāṁ naḥ

sva-janāḥ sukham āsate

madhu-bhoja-daśārhārha-

sātvatāndhaka-vṛṣṇayaḥ

SYNONYMS

yudhiṣṭhiraḥ uvāca-Yudhiṣṭhira said; kaccit-whether; ānarta-puryām-of Dvārakā; naḥ-our; sva-janāḥ-relatives; sukham-happily; āsate-are passing their days; madhu-Madhu; bhoja-Bhoja; daśārha-Daśārha; ārha-Ārha; sātvata-Sātvata; andhaka-Andhaka; vṛṣṇayaḥ-of the family of Vṛṣṇi.

Mahārāja Yudhiṣṭhira said: My dear brother, please tell me whether our friends and relatives, such as Madhu, Bhoja, Daśārha, Ārha, Sātvata, Andhaka and the members of the Yadu family are all passing their days in happiness.

TEXT 26

śūro mātāmahaḥ kaccit

svasty āste vātha māriṣaḥ

mātulaḥ sānujaḥ kaccit

kuśaly ānakadundubhiḥ

SYNONYMS

śūraḥ-Śūrasena; mātāmahaḥ-maternal grandfather; kaccit-whether; svasti-all good; āste-passing his days; vā-or; atha-therefore; māriṣaḥ-respectful; mātulaḥ-maternal uncle; sa-anujaḥ-with his younger brothers; kaccit-whether; kuśalī-all well; ānaka-dundubhiḥ-Vasudeva.

Is my respectable grandfather Śūrasena in a happy mood? And are my maternal uncle Vasudeva and his younger brothers all doing well?

TEXT 27

sapta sva-sāras tat-patnyo

mātulānyaḥ sahātmajāḥ

āsate sasnuṣāḥ kṣemaṁ

devakī-pramukhāḥ svayam

SYNONYMS

sapta-seven; sva-sāraḥ-own sisters; tat-patnyaḥ-his wives; mātulānyaḥ-maternal aunts; saha-along with; ātma-jāḥ-sons and grandsons; āsate-are all; sasnuṣāḥ-with their daughters-in-law; kṣemam-happiness; devakī-Devakī; pramukhāḥ-headed by; svayam-personally.

His seven wives, headed by Devakī, are all sisters. Are they and their sons and daughters-in-law all happy?

TEXTS 28-29

kaccid rājāhuko jīvaty

asat-putro 'sya cānujaḥ

hṛdīkaḥ sasuto 'krūro

jayanta-gada-sāraṇāḥ

āsate kuśalaṁ kaccid

ye ca śatrujid-ādayaḥ

kaccid āste sukhaṁ rāmo

bhagavān sātvatāṁ prabhuḥ

SYNONYMS

kaccit-whether; rājā-the King; āhukaḥ-another name of Ugrasena; jīvati-still living; asat-mischievous; putraḥ-son; asya-his; ca-also; anujaḥ-younger brother; hṛdīkaḥ-Hṛdīka; sa-sutaḥ-along with son, Kṛtavarmā; akrūraḥ-Akrūra; jayanta-Jayanta; gada-Gada; sāraṇāḥ-Sāraṇa; āsate-are they all; kuśalam-in happiness; kaccit-whether; ye-they; ca-also; śatrujit-Śatrujit; ādayaḥ-headed by; kaccit-whether; āste-are they; sukham-all right; rāmaḥ-Balarāma; bhagavān-the Personality of Godhead; sātvatām-of the devotees; prabhuḥ-protector.

Are Ugrasena, whose son was the mischievous Kaṁsa, and his younger brother still living? Is Ugrasena happy? Are Hṛdīka and his son Kṛtavarmā happy? Are Akrūra, Jayanta, Gada, Sāraṇa and Śatrujit all happy? How is Balarāma, the Personality of Godhead and the protector of devotees?

Hastināpura, the capital of the Pāṇḍavas, was situated somewhere near present New Delhi, and the kingdom of Ugrasena was situated in Mathurā. While returning to Delhi from Dvārakā, Arjuna must have visited the city of Mathurā, and therefore the inquiry about the King of Mathurā is valid. Amongst various names of the relatives, the name of Rāma or Balarāma, eldest brother of Lord Kṛṣṇa, is added with the words "the Personality of Godhead" because Lord Balarāma is the immediate expansion of viṣṇu-tattva as prakāśa-vigraha of Lord Kṛṣṇa. The Supreme Lord, although one without a second, expands Himself as many other living beings. The viṣṇu-tattva living beings are expansions of the Supreme Lord, and all of them are qualitatively and quantitatively equal with the Lord. But expansions of the jīva-śakti, the category of the ordinary living beings, are not at all equal with the Lord. One who considers the jīva-śakti and the viṣṇu-tattva to be on an equal level is considered a condemned soul of the world. Śrī Rāma, or Balarāma, is the protector of the devotees of the Lord. Baladeva acts as the spiritual master of all devotees, and by His causeless mercy the fallen souls are delivered. Śrī Baladeva appeared as Śrī Nityānanda Prabhu during the advent of Lord Caitanya, and the great Lord Nityānanda Prabhu exhibited His causeless mercy by delivering a pair of extremely fallen souls, namely Jagāi and Mādhāi. Therefore it is particularly mentioned herein that Balarāma is the protector of the devotees of the Lord. By His divine grace only one can approach the Supreme Lord Śrī Kṛṣṇa, and thus Śrī Balarāma is the mercy incarnation of the Lord, manifested as the spiritual master, the savior of the pure devotees.

TEXT 30

pradyumnaḥ sarva-vṛṣṇīnāṁ

sukham āste mahā-rathaḥ

gambhīra-rayo 'niruddho

vardhate bhagavān uta

SYNONYMS

pradyumnaḥ-Pradyumna (a son of Lord Kṛṣṇa); sarva-all; vṛṣṇīnām-of the members of the Vṛṣṇi family; sukham-happiness; āste-are in; mahā-rathaḥ-the great general; gambhīra-deeply; rayaḥ-dexterity; aniruddhaḥ-Aniruddha (a grandson of Lord Kṛṣṇa); vardhate-flourishing; bhagavān-the Personality of Godhead; uta-must.

How is Pradyumna, the great general of the Vṛṣṇi family? Is He happy? And is Aniruddha, the plenary expansion of the Personality of Godhead, faring well?

Pradyumna and Aniruddha are also expansions of the Personality of Godhead, and thus They are also viṣṇu-tattva. At Dvārakā Lord Vāsudeva is engaged in His transcendental pastimes along with His plenary expansions, namely Saṅkarṣaṇa, Pradyumna and Aniruddha, and therefore each and every one of Them can be addressed as the Personality of Godhead, as it is mentioned in connection with the name Aniruddha.

TEXT 31

suṣeṇaś cārudeṣṇaś ca

sāmbo jāmbavatī-sutaḥ

anye ca kārṣṇi-pravarāḥ

saputrā ṛṣabhādayaḥ

SYNONYMS

suṣeṇaḥ-Suṣeṇa; cārudeṣṇaḥ-Cārudeṣṇa; ca-and; sāmbaḥ-Sāmba; jāmbavatī-sutaḥ-the son of Jāmbavatī; anye-others; ca-also; kārṣṇi-the sons of Lord Kṛṣṇa; pravarāḥ-all chieftains; sa-putrāḥ-along with their sons; ṛṣabha-Ṛṣabha; ādayaḥ-etc.

Are all the chieftain sons of Lord Kṛṣṇa, such as Suṣeṇa, Cārudeṣṇa, Sāmba the son of Jāmbavatī, and Ṛṣabha, along with their sons, all doing well?

As already mentioned, Lord Kṛṣṇa married 16,108 wives, and each of them had ten sons. Therefore 16,108 x 10 161,080 sons. They all grew up, and each of them had as many sons as their father, and the whole aggregate was something near 1,610,800 family members of the Lord. The Lord is the father of all living beings, who are countless in number; therefore only a few of them are called to associate with the Lord in His transcendental pastimes as the Lord of Dvārakā on this earth. It is not astonishing that the Lord maintained a visible family consisting of so many members. It is better to refrain from comparing the Lord's position to ours, and it becomes a simple truth as soon as we understand at least a partial calculation of the Lord's transcendental position. King Yudhiṣṭhira, while inquiring about the Lord's sons and grandsons at Dvārakā, mentioned only the chieftains amongst them, for it was impossible for him to remember all the names of the Lord's family members.

TEXTS 32-33

tathaivānucarāḥ śaureḥ

śrutadevoddhavādayaḥ

sunanda-nanda-śīrṣaṇyā

ye cānye sātvatarṣabhāḥ

api svasty āsate sarve

rāma-kṛṣṇa-bhujāśrayāḥ

api smaranti kuśalam

asmākaṁ baddha-sauhṛdāḥ

SYNONYMS

tathā eva-similarly; anucarāḥ-constant companions; śaureḥ-of Lord Śrī Kṛṣṇa such as; śrutadeva-Śrutadeva; uddhava-ādayaḥ-Uddhava and others; sunanda-Sunanda; nanda-Nanda; śīrṣaṇyāḥ-other leaders; ye-all of them; ca-and; anye-others; sātvata-liberated souls; ṛṣabhāḥ-the best men; api-if; svasti-doing well; āsate-are; sarve-all of them; rāma-Balarāma; kṛṣṇa-Lord Kṛṣṇa; bhuja-āśrayāḥ-under the protection of; api-if also; smaranti-do remember; kuśalam-welfare; asmākam-about ourselves; baddha-sauhṛdāḥ-bound by eternal friendship.

Also, Śrutadeva, Uddhava and others, Nanda, Sunanda and other leaders of liberated souls who are constant companions of the Lord are protected by Lord Balarāma and Kṛṣṇa. Are they all doing well in their respective functions? Do they, who are all eternally bound in friendship with us, remember our welfare?

The constant companions of Lord Kṛṣṇa, such as Uddhava, are all liberated souls, and they descended along with Lord Kṛṣṇa to this material world to fulfill the mission of the Lord. The Pāṇḍavas are also liberated souls who descended along with Lord Kṛṣṇa to serve Him in His transcendental pastimes on this earth. As stated in the Bhagavad-gītā (4.8), the Lord and His eternal associates, who are also liberated souls like the Lord, come down on this earth at certain intervals. The Lord remembers them all, but His associates, although liberated souls, forget due to their being taṭasthā śakti, or marginal potency of the Lord. That is the difference between the viṣṇu-tattva and jīva-tattva. The jīva-tattvas are infinitesimal potential particles of the Lord, and therefore they require the protection of the Lord at all times. And to the eternal servitors of the Lord, the Lord is pleased to give all protection at all times. The liberated souls never, therefore, think themselves as free as the Lord or as powerful as the Lord, but they always seek the protection of the Lord in all circumstances, both in the material world and in the spiritual world. This dependence of the liberated soul is constitutional, for the liberated souls are like sparks of a fire that are able to exhibit the glow of fire along with the fire and not independently. Independently the glow of the sparks is extinguished, although the quality of fire or the glowing is there. Thus those who give up the protection of the Lord and become so-called lords themselves, out of spiritual ignorance, come back again to this material world, even after prolonged tapasya of the severest type. That is the verdict of all Vedic literature.

TEXT 34

bhagavān api govindo

brahmaṇyo bhakta-vatsalaḥ

kaccit pure sudharmāyāṁ

sukham āste suhṛd-vṛtaḥ

SYNONYMS

bhagavān-the Personality of Godhead, Kṛṣṇa; api-also; govindaḥ-one who enlivens the cows and the senses; brahmaṇyaḥ-devoted to the devotees of the brāhmaṇas; bhakta-vatsalaḥ-affectionate to the devotees; kaccit-whether; pure-in Dvārakā Purī; sudharmāyām-pious assembly; sukham-happiness; āste-does enjoy; suhṛt-vṛtaḥ-surrounded by friends.

Is Lord Kṛṣṇa, the Supreme Personality of Godhead, who gives pleasure to the cows, the senses and the brāhmaṇas, who is very affectionate towards His devotees, enjoying the pious assembly at Dvārakā Purī surrounded by friends?

Here in this particular verse the Lord is described as bhagavān, govinda, brahmaṇya and bhakta-vatsala. He is bhagavān svayam, or the original Supreme Personality of Godhead, full with all opulences, all power, all knowledge, all beauty, all fame and all renunciation. No one is equal to or greater than Him. He is Govinda because He is the pleasure of the cows and the senses. Those who have purified their senses by the devotional service of the Lord can render unto Him real service and thereby derive transcendental pleasure out of such purified senses. Only the impure conditioned living being cannot derive any pleasure from the senses, but being illusioned by false pleasures of the senses, he becomes servant of the senses. Therefore, we need His protection for our own interest. The Lord is the protector of cows and the brahminical culture. A society devoid of cow protection and brahminical culture is not under the direct protection of the Lord, just as the prisoners in the jails are not under the protection of the king but under the protection of a severe agent of the king. Without cow protection and cultivation of the brahminical qualities in human society, at least for a section of the members of society, no human civilization can prosper at any length. By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge, and firm faith in the Vedic wisdom, one can become a brāhmaṇa and thus see the Lord as He is. And after surpassing the brahminical perfection, one has to become a devotee of the Lord so that His loving affection in the form of proprietor, master, friend, son and lover can be transcendentally achieved. The stage of a devotee, which attracts the transcendental affection of the Lord, does not develop unless one has developed the qualities of a brāhmaṇa as above mentioned. The Lord is inclined to a brāhmaṇa of quality and not of false prestige. Those who are less than a brāhmaṇa by qualification cannot establish any relation with the Lord, just as fire cannot be kindled from the raw earth unless there is wood, although there is a relation between wood and the earth. Since the Lord is all-perfect in Himself, there could not be any question of His welfare, and Mahārāja Yudhiṣṭhira refrained from asking this question. He simply inquired about His residential place, Dvārakā Purī, where pious men assemble. The Lord stays only where pious men assemble and takes pleasure in their glorifying the Supreme Truth. Mahārāja Yudhiṣṭhira was anxious to know about the pious men and their pious acts in the city of Dvārakā.

TEXTS 35-36

maṅgalāya ca lokānāṁ

kṣemāya ca bhavāya ca

āste yadu-kulāmbhodhāv

ādyo 'nanta-sakhaḥ pumān

yad bāhu-daṇḍa-guptāyāṁ

sva-puryāṁ yadavo 'rcitāḥ

krīḍanti paramānandaṁ

mahā-pauruṣikā iva

SYNONYMS

maṅgalāya-for all good; ca-also; lokānām-of all the planets; kṣemāya-for protection; ca-and; bhavāya-for elevation; ca-also; āste-is there; yadu-kula-ambhodhau-in the ocean of the Yadu dynasty; ādyaḥ-the original; ananta-sakhaḥ-in the company of Ananta (Balarāma); pumān-the supreme enjoyer; yat-whose; bāhu-daṇḍa-guptāyām-being protected by His arms; sva-puryām-in His own city; yadavaḥ-the members of the Yadu family; arcitāḥ-as they deserve; krīḍanti-are relishing; parama-ānandam-transcendental pleasure; mahā-pauruṣikāḥ-the residents of the spiritual sky; iva-like.

The original Personality of Godhead, the enjoyer, and Balarāma, the primeval Lord Ananta, are staying in the ocean of the Yadu dynasty for the welfare, protection and general progress of the entire universe. And the members of the Yadu dynasty, being protected by the arms of the Lord, are enjoying life like the residents of the spiritual sky.

As we have discussed many times, the Personality of Godhead Viṣṇu resides within each and every universe in two capacities, namely as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu. The Kṣīrodakaśāyī Viṣṇu has His own planet on the northern top of the universe, and there is a great ocean of milk where the Lord resides on the bed of the Ananta incarnation of Baladeva. Thus Mahārāja Yudhiṣṭhira has compared the Yadu dynasty to the ocean of milk and Śrī Balarāma to the Ananta where Lord Kṛṣṇa resides. He has compared the citizens of Dvārakā to the liberated inhabitants of the Vaikuṇṭhalokas. Beyond the material sky, further than we can see with our eyes and beyond the sevenfold coverings of the universe, there is the Causal Ocean in which all the universes are floating like footballs, and beyond the Causal Ocean there is an unlimited span of spiritual sky generally known as the effulgence of Brahman. Within this effulgence there are innumerable spiritual planets, and they are known as the Vaikuṇṭha planets. Each and every Vaikuṇṭha planet is many, many times bigger than the biggest universe within the material world, and in each of them there are innumerable inhabitants who look exactly like Lord Viṣṇu. These inhabitants are known as the Mahā-pauruṣikas, or persons directly engaged in the service of the Lord. They are happy in those planets and are without any kind of misery, and they live perpetually in full youthfulness, enjoying life in full bliss and knowledge without fear of birth, death, old age or disease, and without the influence of kāla, eternal time. Mahārāja Yudhiṣṭhira has compared the inhabitants of Dvārakā to the Mahā-pauruṣikas of Vaikuṇṭhaloka because they are so happy with the Lord. In the Bhagavad-gītā there are many references to the Vaikuṇṭhalokas, and they are mentioned there as mad-dhāma, or the kingdom of the Lord.

TEXT 37

yat-pāda-śuśrūṣaṇa-mukhya-karmaṇā

satyādayo dvy-aṣṭa-sahasra-yoṣitaḥ

nirjitya saṅkhye tri-daśāṁs tad-āśiṣo

haranti vajrāyudha-vallabhocitāḥ

SYNONYMS

yat-whose; pāda-feet; śuśrūṣaṇa-administration of comforts; mukhya-the most important; karmaṇā-by the acts of; satya-ādayaḥ-queens headed by Satyabhāmā; dvi-aṣṭa-twice eight; sahasra-thousand; yoṣitaḥ-the fair sex; nirjitya-by subduing; saṅkhye-in the battle; tri-daśān-of the denizens of heaven; tat-āśiṣaḥ-what is enjoyed by the demigods; haranti-do take away; vajra-āyudha-vallabhā-the wives of the personality who controls the thunderbolt; ucitāḥ-deserving.

Simply by administering comforts at the lotus feet of the Lord, which is the most important of all services, the queens at Dvārakā, headed by Satyabhāmā, induced the Lord to conquer the demigods. Thus the queens enjoy things which are prerogatives of the wives of the controller of thunderbolts.

Satyabhāmā: One of the principal queens of Lord Śrī Kṛṣṇa at Dvārakā. After killing Narakāsura, Lord Kṛṣṇa visited the palace of Narakāsura accompanied by Satyabhāmā. He went to Indraloka also with Satyabhāmā, and she was received by Śacīdevī, who introduced her to the mother of the demigods, Aditi. Aditi was very much pleased with Satyabhāmā, and she blessed her with the benediction of permanent youth as long as Lord Kṛṣṇa remained on the earth. Aditi also took her with her to show her the special prerogatives of the demigods in the heavenly planets. When Satyabhāmā saw the pārijāta flower, she desired to have it in her palace at Dvārakā. After that, she came back to Dvārakā along with her husband and expressed her willingness to have the pārijāta flower at her palace. Satyabhāmā's palace was especially bedecked with valuable jewels, and even in the hottest season of summer the inside of the palace remained cool, as if air-conditioned. She decorated her palace with various flags, heralding the news of her great husband's presence there. Once, along with her husband, she met Draupadī, and she was anxious to be instructed by Draupadī in the ways and means of pleasing her husband. Draupadī was expert in this affair because she kept five husbands, the Pāṇḍavas, and all were very much pleased with her. On receipt of Draupadī's instructions, she was very much pleased and offered her good wishes and returned to Dvārakā. She was the daughter of Satrājit. After the departure of Lord Kṛṣṇa, when Arjuna visited Dvārakā, all the queens, including Satyabhāmā and Rukmiṇī, lamented for the Lord with great feeling. At the last stage of her life, she left for the forest to undergo severe penance.

Satyabhāmā instigated her husband to get the pārijāta flower from the heavenly planets, and the Lord got it even by force from the demigods, as a common husband secures things to please his wife. As already explained, the Lord had very little to do with so many wives to carry out their orders like an ordinary man. But because the queens accepted the high quality of devotional service, namely administering the Lord all comforts, the Lord played the part of a faithful and complete husband. No earthly creature can expect to have things from the heavenly kingdom, especially the pārijāta flowers, which are simply to be used by the demigods. But due to their becoming the Lord's faithful wives, all of them enjoyed the special prerogatives of the great wives of the denizens of heaven. In other words, since the Lord is the proprietor of everything within His creation, it is not very astonishing for the queens of Dvārakā to have any rare thing from any part of the universe.

TEXT 38

yad bāhu-daṇḍābhyudayānujīvino

yadu-pravīrā hy akutobhayā muhuḥ

adhikramanty aṅghribhir āhṛtāṁ balāt

sabhāṁ sudharmāṁ sura-sattamocitām

SYNONYMS

yat-whose; bāhu-daṇḍa-arms; abhyudaya-influenced by; anujīvinaḥ-always living; yadu-the members of the Yadu dynasty; pravīrāḥ-great heroes; hi akutobhayāḥ-fearless in every respect; muhuḥ-constantly; adhikramanti-traversing; aṅghribhiḥ-by foot; āhṛtām-brought about; balāt-by force; sabhām-assembly house; sudharmām-Sudharmā; sura-sat-tama-the best among the demigods; ucitām-deserving.

The great heroes of the Yadu dynasty, being protected by the arms of Lord Śrī Kṛṣṇa, always remain fearless in every respect. And therefore their feet trample over the Sudharmā assembly house, which the best demigods deserved but which was taken away from them.

Those who are directly servitors of the Lord are protected by the Lord from all fearfulness, and they also enjoy the best of things, even if they are forcibly accumulated. The Lord is equal in behavior to all living beings, but He is partial to His pure devotees, being very affectionate toward them. The city of Dvārakā was flourishing, being enriched with the best of things in the material world. The state assembly house is constructed according to the dignity of the particular state. In the heavenly planets, the state assembly house called Sudharmā was deserving of the dignity of the best of the demigods. Such an assembly house is never meant for any state on the globe because the human being on the earth is unable to construct it, however far a particular state may be materially advanced. But during the time of Lord Kṛṣṇa's presence on the earth, the members of the Yadu family forcibly brought the celestial assembly house to earth and placed it at Dvārakā. They were able to use such force because they were certain of the indulgence and protection of the Supreme Lord Kṛṣṇa. In other words, the Lord is provided with the best things in the universe by His pure devotees. Lord Kṛṣṇa was provided with all kinds of comforts and facilities available within the universe by the members of the Yadu dynasty, and in return such servitors of the Lord were protected and fearless.

A forgetful, conditioned soul is fearful. But a liberated soul is never fearful, just as a small child completely dependent on the mercy of his father is never fearful of anyone. Fearfulness is a sort of illusion for the living being when he is in slumber and forgetting his eternal relation with the Lord. Since the living being is never to die by his constitution, as stated in Bhagavad-gītā (2.20), then what is the cause of fearfulness? A person may be fearful of a tiger in a dream, but another man who is awake by his side sees no tiger there. The tiger is a myth for both of them, namely the person dreaming and the person awake, because actually there is no tiger; but the man forgetful of his awakened life is fearful, whereas the man who has not forgotten his position is not at all fearful. Thus the members of the Yadu dynasty were fully awake in their service to the Lord, and therefore there was no tiger for them to be afraid of at any time. Even if there were a real tiger, the Lord was there to protect them.

TEXT 39

kaccit te 'nāmayaṁ tāta

bhraṣṭa-tejā vibhāsi me

alabdha-māno 'vajñātaḥ

kiṁ vā tāta ciroṣitaḥ

SYNONYMS

kaccit-whether; te-your; anāmayam-health is all right; tāta-my dear brother; bhraṣṭa-bereft; tejāḥ-luster; vibhāsi-appear; me-to me; alabdha-mānaḥ-without respect; avajñātaḥ-neglected; kim-whether; vā-or; tāta-my dear brother; ciroṣitaḥ-because of long residence.

My brother Arjuna, please tell me whether your health is all right. You appear to have lost your bodily luster. Is this due to others disrespecting and neglecting you because of your long stay at Dvārakā?

From all angles of vision, the Mahārāja inquired from Arjuna about the welfare of Dvārakā, but he concluded at last that as long as Lord Śrī Kṛṣṇa Himself was there, nothing inauspicious could happen. But at the same time, Arjuna appeared to be bereft of his bodily luster, and thus the King inquired of his personal welfare and asked so many vital questions.

TEXT 40

kaccin nābhihato 'bhāvaiḥ

śabdādibhir amaṅgalaiḥ

na dattam uktam arthibhya

āśayā yat pratiśrutam

SYNONYMS

kaccit-whether; na-could not; abhihataḥ-addressed by; abhāvaiḥ-unfriendly; śabda-ādibhiḥ-by sounds; amaṅgalaiḥ-inauspicious; na-did not; dattam-give in charity; uktam-is said; arthibhyaḥ-unto one who asked; āśayā-with hope; yat-what; pratiśrutam-promised to be paid.

Has someone addressed you with unfriendly words or threatened you? Could you not give charity to one who asked, or could you not keep your promise to someone?

A kṣatriya or a rich man is sometimes visited by persons who are in need of money. When they are asked for a donation, it is the duty of the possessor of wealth to give in charity in consideration of the person, place and time. If a kṣatriya or a rich man fails to comply with this obligation, he must be very sorry for this discrepancy. Similarly, one should not fail to keep his promise to give in charity. These discrepancies are sometimes causes of despondency, and thus failing, a person becomes subjected to criticism, which might also be the cause of Arjuna's plight.

TEXT 41

kaccit tvaṁ brāhmaṇaṁ bālaṁ

gāṁ vṛddhaṁ rogiṇaṁ striyam

śaraṇopasṛtaṁ sattvaṁ

nātyākṣīḥ śaraṇa-pradaḥ

SYNONYMS

kaccit-whether; tvam-yourself; brāhmaṇam-the brāhmaṇas; bālam-the child; gām-the cow; vṛddham-old; rogiṇam-the diseased; striyam-the woman; śaraṇa-upasṛtam-having approached for protection; sattvam-any living being; na-whether; atyākṣīḥ-not given shelter; śaraṇa-pradaḥ-deserving protection.

You are always the protector of the deserving living beings, such as brāhmaṇas, children, cows, women and the diseased. Could you not give them protection when they approached you for shelter?

The brāhmaṇas, who are always engaged in researching knowledge for the society's welfare work, both materially and spiritually, deserve the protection of the king in all respects. Similarly, the children of the state, the cow, the diseased person, the woman and the old man specifically require the protection of the state or a kṣatriya king. If such living beings do not get protection by the kṣatriya, or the royal order, or by the state, it is certainly shameful for the kṣatriya or the state. If such things had actually happened to Arjuna, Mahārāja Yudhiṣṭhira was anxious to know about these discrepancies.

TEXT 42

kaccit tvaṁ nāgamo 'gamyāṁ

gamyāṁ vāsat-kṛtāṁ striyam

parājito vātha bhavān

nottamair nāsamaiḥ pathi

SYNONYMS

kaccit-whether; tvam-yourself; na-not; agamaḥ-did contact; agamyām-impeachable; gamyām-acceptable; vā-either; asat-kṛtām-improperly treated; striyam-a woman; parājitaḥ-defeated by; vā-either; atha-after all; bhavān-your good self; na-nor; uttamaiḥ-by superior power; na-not; asamaiḥ-by equals; pathi-on the road.

Have you contacted a woman of impeachable character, or have you not properly treated a deserving woman? Or have you been defeated on the way by someone who is inferior or equal to you?

It appears from this verse that during the time of the Pāṇḍavas free contact between man and woman was allowed in certain conditions only. The higher caste men, namely the brāhmaṇas and kṣatriyas, could accept a woman of the vaiśya or the śūdra community, but a man from the lower castes could not contact a woman of the higher caste. Even a kṣatriya could not contact a woman of the brāhmaṇa caste. The wife of a brāhmaṇa is considered one of the seven mothers (namely one's own mother, the wife of the spiritual master or teacher, the wife of a brāhmaṇa, the wife of a king, the cow, the nurse, and the earth). Such contact between man and woman was known as uttama and adhama. Contact of a brāhmaṇa with a kṣatriya woman is uttama, but the contact of a kṣatriya with a brāhmaṇa woman is adhama and therefore condemned. A woman approaching a man for contact should never be refused, but at the same time the discretion as above mentioned may also be considered. Bhīma was approached by Hiḍimbī from a community lower than the śūdras, and Yayāti refused to marry the daughter of Śukrācārya because of Śukrācārya's being a brāhmaṇa. Vyāsadeva, a brāhmaṇa, was called to beget Pāṇḍu and Dhṛtarāṣṭra. Satyavatī belonged to a family of fishermen, but Parāśara, a great brāhmaṇa, begot in her Vyāsadeva. So there are so many examples of contacts with woman, but in all cases the contacts were not abominable nor were the results of such contacts bad. Contact between man and woman is natural, but that also must be carried out under regulative principles so that social consecration may not be disturbed or unwanted worthless population be increased for the unrest of the world.

It is abominable for a kṣatriya to be defeated by one who is inferior in strength or equal in strength. If one is defeated at all, he should be defeated by some superior power. Arjuna was defeated by Bhīṣmadeva, and Lord Kṛṣṇa saved him from the danger. This was not an insult for Arjuna because Bhīṣmadeva was far superior to Arjuna in all ways, namely age, respect and strength. But Karṇa was equal to Arjuna, and therefore Arjuna was in crisis when fighting with Karṇa. It was felt by Arjuna, and therefore Karṇa was killed even by crooked means. Such are the engagements of the kṣatriyas, and Mahārāja Yudhiṣṭhira inquired from his brother whether anything undesirable happened on the way home from Dvārakā.

TEXT 43

api svit parya-bhuṅkthās tvaṁ

sambhojyān vṛddha-bālakān

jugupsitaṁ karma kiñcit

kṛtavān na yad akṣamam

SYNONYMS

api svit-if it were so that; parya-by leaving aside; bhuṅkthāḥ-have dined; tvam-yourself; sambhojyān-deserving to dine together; vṛddha-the old men; bālakān-boys; jugupsitam-abominable; karma-action; kiñcit-something; kṛtavān-you must have done; na-not; yat-that which; akṣamam-unpardonable.

Have you not taken care of old men and boys who deserve to dine with you? Have you left them and taken your meals alone? Have you committed some unpardonable mistake which is considered to be abominable?

It is the duty of a householder to feed first of all the children, the old members of the family, the brāhmaṇas and the invalids. Besides that, an ideal householder is required to call for any unknown hungry man to come and dine before he himself goes to take his meals. He is required to call for such a hungry man thrice on the road. The neglect of this prescribed duty of a householder, especially in the matter of the old men and children, is unpardonable.

TEXT 44

kaccit preṣṭhatamenātha

hṛdayenātma-bandhunā

śūnyo 'smi rahito nityaṁ

manyase te 'nyathā na ruk

SYNONYMS

kaccit-whether; preṣṭha-tamena-unto the most dear one; atha-my brother Arjuna; hṛdayena-most intimate; ātma-bandhunā-own friend Lord Kṛṣṇa; śūnyaḥ-void; asmi-I am; rahitaḥ-having lost; nityam-for all time; manyase-you think; te-your; anyathā-otherwise; na-never; ruk-mental distress.

Or is it that you are feeling empty for all time because you might have lost your most intimate friend, Lord Kṛṣṇa? O my brother Arjuna, I can think of no other reason for your becoming so dejected.

All the inquisitiveness of Mahārāja Yudhiṣṭhira about the world situation was already conjectured by Mahārāja Yudhiṣṭhira on the basis of Lord Kṛṣṇa's disappearance from the vision of the world, and this was now disclosed by him because of the acute dejection of Arjuna, which could not have been possible otherwise. So even though he was doubtful about it, he was obliged to inquire frankly from Arjuna on the basis of Śrī Nārada's indication.

Thus end the Bhaktivedanta purports of the First Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Disappearance of Lord Kṛṣṇa."

Chapter Fifteen

The Pāṇḍavas Retire Timely

TEXT 1

sūta uvāca

evaṁ kṛṣṇa-sakhaḥ kṛṣṇo

bhrātrā rājñā vikalpitaḥ

nānā-śaṅkāspadaṁ rūpaṁ

kṛṣṇa-viśleṣa-karśitaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-thus; kṛṣṇa-sakhaḥ-the celebrated friend of Kṛṣṇa; kṛṣṇaḥ-Arjuna; bhrātrā-by his elder brother; rājñā-King Yudhiṣṭhira; vikalpitaḥ-speculated; nānā-various; śaṅka-āspadam-based on many doubts; rūpam-forms; kṛṣṇa-Lord Śrī Kṛṣṇa; viśleṣa-feelings of separation; karśitaḥ-became greatly bereaved.

Sūta Gosvāmī said: Arjuna, the celebrated friend of Lord Kṛṣṇa, was grief-stricken because of his strong feeling of separation from Kṛṣṇa, over and above all Mahārāja Yudhiṣṭhira's speculative inquiries.

Being too much aggrieved, Arjuna practically became choked up, and therefore it was not possible for him to reply properly to the various speculative inquiries of Mahārāja Yudhiṣṭhira.

TEXT 2

śokena śuṣyad-vadana-

hṛt-sarojo hata-prabhaḥ

vibhuṁ tam evānusmaran

nāśaknot pratibhāṣitum

SYNONYMS

śokena-due to bereavement; śuṣyat-vadana-drying up of the mouth; hṛt-sarojaḥ-lotuslike heart; hata-lost; prabhaḥ-bodily luster; vibhum-the Supreme; tam-unto Lord Kṛṣṇa; eva-certainly; anusmaran-thinking within; na-could not; aśaknot-be able; pratibhāṣitum-properly replying.

Due to grief, Arjuna's mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply.

TEXT 3

kṛcchreṇa saṁstabhya śucaḥ

pāṇināmṛjya netrayoḥ

parokṣeṇa samunnaddha-

praṇayautkaṇṭhya-kātaraḥ

SYNONYMS

kṛcchreṇa-with great difficulty; saṁstabhya-by checking the force; śucaḥ-of bereavement; pāṇinā-with his hands; āmṛjya-smearing; netrayoḥ-the eyes; parokṣeṇa-due to being out of sight; samunnaddha-increasingly; praṇaya-autkaṇṭhya-eagerly thinking of the affection; kātaraḥ-distressed.

With great difficulty he checked the tears of grief that smeared his eyes. He was very distressed because Lord Kṛṣṇa was out of his sight, and he increasingly felt affection for Him.

TEXT 4

sakhyaṁ maitrīṁ sauhṛdaṁ ca

sārathyādiṣu saṁsmaran

nṛpam agrajam ity āha

bāṣpa-gadgadayā girā

SYNONYMS

sakhyam-well-wishing; maitrīm-benediction; sauhṛdam-intimately related; ca-also; sārathya-ādiṣu-in becoming the chariot driver; saṁsmaran-remembering all these; nṛpam-unto the King; agrajam-the eldest brother; iti-thus; āha-said; bāṣpa-heavily breathing; gadgadayā-overwhelmingly; girā-by speeches.

Remembering Lord Kṛṣṇa and His well-wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak.

The Supreme Living Being is perfect in all relations with His pure devotee. Śrī Arjuna is one of the typical pure devotees of the Lord reciprocating in the fraternal relationship, and the Lord's dealings with Arjuna are displays of friendship of the highest perfect order. He was not only a well-wisher of Arjuna but actually a benefactor, and to make it still more perfect the Lord tied him into a family relationship by arranging Subhadrā's marriage with him. And above all, the Lord agreed to become a chariot driver of Arjuna in order to protect His friend from warfare risks, and the Lord became actually happy when He established the Pāṇḍavas to rule over the world. Arjuna remembered all these one after another, and thus he became overwhelmed with such thoughts.

TEXT 5

arjuna uvāca

vañcito 'haṁ mahā-rāja

hariṇā bandhu-rūpiṇā

yena me 'pahṛtaṁ tejo

deva-vismāpanaṁ mahat

SYNONYMS

arjunaḥ uvāca-Arjuna said; vañcitaḥ-left by Him; aham-myself; mahā-rāja-O King; hariṇā-by the Personality of Godhead; bandhu-rūpiṇā-as if an intimate friend; yena-by whom; me-my; apahṛtam-I have been bereft; tejaḥ-power; deva-the demigods; vismāpanam-astonishing; mahat-astounding.

Arjuna said: O King! The Supreme Personality of Godhead Hari, who treated me exactly like an intimate friend, has left me alone. Thus my astounding power, which astonished even the demigods, is no longer with me.

In the Bhagavad-gītā (10.41) the Lord says, "Anyone specifically powerful and opulent in wealth, strength, beauty, knowledge and all that is materially desirable is to be considered but a product of an insignificant portion of the complete whole of My energy." No one, therefore, can be independently powerful in any measure without being endowed by the Lord. When the Lord descends on the earth along with His eternal ever-liberated associates, He not only displays the divine energy possessed by Himself, but also empowers His associate devotees with the required energy to execute His mission of incarnation. It is also stated in the Bhagavad-gītā (4.5) that the Lord and His eternal associates descend on the earth many times, but the Lord remembers all the different roles of incarnations, whereas the associates, by His supreme will, forget them. Similarly, the Lord takes away with Him all His associates when He disappears from the earth. The power and energy which were bestowed upon Arjuna were required for fulfillment of the mission of the Lord, but when His mission was fulfilled, the emergency powers were withdrawn from Arjuna because the astounding powers of Arjuna, which were astonishing even to the denizens of heaven, were no longer required, and they were not meant for going back home, back to Godhead. If endowment of powers and withdrawal of powers by the Lord are possible even for a great devotee like Arjuna, or even the demigods in heaven, then what to speak of the ordinary living beings who are but figs compared to such great souls. The lesson is, therefore, that no one should be puffed up for his powers borrowed from the Lord. The sane man should rather feel obliged to the Lord for such benefactions and must utilize such power for the service of the Lord. Such power can be withdrawn at any time by the Lord, so the best use of such power and opulence is to engage them in the service of the Lord.

TEXT 6

yasya kṣaṇa-viyogena

loko hy apriya-darśanaḥ

ukthena rahito hy eṣa

mṛtakaḥ procyate yathā

SYNONYMS

yasya-whose; kṣaṇa-a moment; viyogena-by separation; lokaḥ-all the universes; hi-certainly; apriya-darśanaḥ-everything appears unfavorable; ukthena-by life; rahitaḥ-being devoid of; hi-certainly; eṣaḥ-all these bodies; mṛtakaḥ-dead bodies; procyate-are designated; yathā-as it were.

I have just lost Him whose separation for a moment would render all the universes unfavorable and void, like bodies without life.

Factually for a living being there is no one dearer than the Lord. The Lord expands Himself by innumerable parts and parcels as svāṁśa and vibhinnāṁśa. Paramātmā is the svāṁśa part of the Lord, whereas the vibhinnāṁśa parts are the living beings. As the living being is the important factor in the material body, for without the living being the material body has no value, similarly without Paramātmā the living being has no status quo. Similarly, Brahman or Paramātmā has no locus standi without the Supreme Lord Śrī Kṛṣṇa. This is thoroughly explained in the Bhagavad-gītā. They are all interlinked with one another, or interdependent factors; thus in the ultimate issue the Lord is the summum bonum and therefore the vital principle of everything.

TEXT 7

yat-saṁśrayād drupada-geham upāgatānāṁ

rājñāṁ svayaṁvara-mukhe smara-durmadānām

tejo hṛtaṁ khalu mayābhihataś ca matsyaḥ

sajjīkṛtena dhanuṣādhigatā ca kṛṣṇā

SYNONYMS

yat-by whose merciful; saṁśrayāt-by strength; drupada-geham-in the palace of King Drupada; upāgatānām-all those assembled; rājñām-of the princes; svayaṁvara-mukhe-on the occasion of the selection of the bridegroom; smara-durmadānām-all lusty in thought; tejaḥ-power; hṛtam-vanquished; khalu-as it were; mayā-by me; abhihataḥ-pierced; ca-also; matsyaḥ-the fish target; sajjī-kṛtena-by equipping the bow; dhanuṣā-by that bow also; adhigatā-gained; ca-also; kṛṣṇā-Draupadī.

Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadī.

Draupadī was the most beautiful daughter of King Drupada, and when she was a young girl almost all the princes desired her hand. But Drupada Mahārāja decided to hand over his daughter to Arjuna only and therefore contrived a peculiar way. There was a fish hanging on the inner roof of the house under the protection of a wheel. The condition was that out of the princely order, one must be able to pierce the fish's eyes through the wheel of protection, and no one would be allowed to look up at the target. On the ground there was a waterpot in which the target and wheel were reflected, and one had to fix his aim towards the target by looking at the trembling water in the pot. Mahārāja Drupada well knew that only Arjuna or alternately Karṇa could successfully carry out the plan. But still he wanted to hand his daughter to Arjuna. And in the assembly of the princely order, when Dhṛṣṭadyumna, the brother of Draupadī, introduced all the princes to his grown-up sister, Karṇa was also present in the game. But Draupadī tactfully avoided Karṇa as the rival of Arjuna, and she expressed her desires through her brother Dhṛṣṭadyumna that she was unable to accept anyone who was less than a kṣatriya. The vaiśyas and the śūdras are less important than the kṣatriyas. Karṇa was known as the son of a carpenter, a śūdra. So Draupadī avoided Karṇa by this plea. When Arjuna, in the dress of a poor brāhmaṇa, pierced the difficult target, everyone was astonished, and all of them, especially Karṇa, offered a stiff fight to Arjuna, but as usual by the grace of Lord Kṛṣṇa he was able to emerge very successful in the princely fight and thus gain the valuable hand of Kṛṣṇā, or Draupadī. Arjuna was lamentingly remembering the incident in the absence of the Lord, by whose strength only he was so powerful.

TEXT 8

yat-sannidhāv aham u khāṇḍavam agnaye 'dām

indraṁ ca sāmara-gaṇaṁ tarasā vijitya

labdhā sabhā maya-kṛtādbhuta-śilpa-māyā

digbhyo 'haran nṛpatayo balim adhvare te

SYNONYMS

yat-whose; sannidhau-being nearby; aham-myself; u-note of astonishment; khāṇḍavam-the protected forest of Indra, King of heaven; agnaye-unto the fire-god; adām-delivered; indram-Indra; ca-also; sa-along with; amara-gaṇam-the demigods; tarasā-with all dexterity; vijitya-having conquered; labdhā-having obtained; sabhā-assembly house; maya-kṛtā-built by Maya; adbhuta-very wonderful; śilpa-art and workmanship; māyā-potency; digbhyaḥ-from all directions; aharan-collected; nṛpatayaḥ-all princes; balim-presentations; adhvare-brought; te-your.

Because He was near me, it was possible for me to conquer with great dexterity the powerful King of heaven, Indradeva, along with his demigod associates and thus enable the fire-god to devastate the Khāṇḍava Forest. And only by His grace was the demon named Maya saved from the blazing Khāṇḍava Forest, and thus we could build our assembly house of wonderful architectural workmanship, where all the princes assembled during the performance of Rājasūya-yajña and paid you tributes.

The demon Maya Dānava was an inhabitant of the forest Khāṇḍava, and when the Khāṇḍava Forest was set on fire, he asked protection from Arjuna. Arjuna saved his life, and as a result of this the demon felt obliged. He reciprocated by building a wonderful assembly house for the Pāṇḍavas, which attracted the extraordinary attention of all state princes. They felt the supernatural power of the Pāṇḍavas, and thus without grudge all of them submitted and paid tributes to the Emperor. The demons possess wonderful and supernatural powers to create material wonders. But they are always disturbing elements of the society. The modern demons are the harmful material scientists who create some material wonders for disturbance in the society. For example, the creation of nuclear weapons has caused some panic in human society. Maya was also a materialist like that, and he knew the art of creating such wonderful things. And yet Lord Kṛṣṇa wanted to kill him. When he was chased both by the fire and by the wheel of Lord Kṛṣṇa, he took shelter of such a devotee as Arjuna, who saved him from the wrath of the fire of Lord Śrī Kṛṣṇa. Devotees are therefore more merciful than the Lord, and in devotional service the mercy of a devotee is more valuable than the mercy of the Lord. Both the fire and the Lord ceased from chasing the demon as soon as both of them saw that the demon was given shelter by such a devotee as Arjuna. This demon, feeling obliged to Arjuna, wanted to do him some service to show his gratefulness, but Arjuna declined to accept anything from him in exchange. Lord Śrī Kṛṣṇa, however, being pleased with Maya for his taking shelter of a devotee, asked him to render service unto King Yudhiṣṭhira by building a wonderful assembly house. The process is that by the grace of the devotee the mercy of the Lord is obtained, and by the mercy of the Lord a chance to serve the Lord's devotee is obtained. The club of Bhīmasena was also a gift of Maya Dānava.

TEXT 9

yat-tejasā nṛpa-śiro-'ṅghrim ahan makhārtham

āryo 'nujas tava gajāyuta-sattva-vīryaḥ

tenāhṛtāḥ pramatha-nātha-makhāya bhūpā

yan-mocitās tad-anayan balim adhvare te

SYNONYMS

yat-whose; tejasā-by influence; nṛpa-śiraḥ-aṅghrim-one whose feet are adored by the heads of kings; ahan-killed; makha-artham-for the sacrifice; āryaḥ-respectable; anujaḥ-younger brother; tava-your; gaja-ayuta-ten thousand elephants; sattva-vīryaḥ-powerful existence; tena-by him; āhṛtāḥ-collected; pramatha-nātha-the lord of the ghosts (Mahābhairava); makhāya-for sacrifice; bhūpāḥ-kings; yat-mocitāḥ-by whom they were released; tat-anayan-all of them brought; balim-taxes; adhvare-presented; te-your.

Your respectable younger brother, who possesses the strength of ten thousand elephants, killed, by His grace, Jarāsandha, whose feet were worshiped by many kings. These kings had been brought for sacrifice in Jarāsandha's Mahābhairava-yajña, but they were thus released. Later they paid tribute to Your Majesty.

Jarāsandha was a very powerful king of Magadha, and the history of his birth and activities is also very interesting. His father, King Bṛhadratha, was also a very prosperous and powerful King of Magadha, but he had no son, although he married two daughters of the King of Kāśī. Being disappointed in not getting a son from either of the two queens, the King, along with his wives, left home to live in the forest for austerities, but in the forest he was blessed by one great ṛṣi to have a son, and he gave him one mango to be eaten by the queens. The queens did so and were very soon pregnant. The King was very happy to see the queens bearing children, but when the ripe time approached, the queens delivered one child in two parts, one from each of the queens' wombs. The two parts were thrown in the forest, where a great she-demon used to live, and she was glad to have some delicate flesh and blood from the newly born child. Out of curiosity she joined the two parts, and the child became complete and regained life. The she-demon was known as Jarā, and being compassionate on the childless King, she went to the King and presented him with the nice child, The King was very pleased with the she-demon and wanted to reward her according to her desire. The she-demon expressed her desire that the child be named after her, and thus the child was surnamed Jarāsandha, or one who was joined by Jarā, the she-demon. In fact, this Jarāsandha was born as one of the parts and parcels of the demon Vipracitti. The saint by whose benedictions the queens bore the child was called Candra Kauśika, who foretold of the child before his father Bṛhadratha.

Since he possessed demoniac qualities from birth, naturally he became a great devotee of Lord Śiva, who is the lord of all ghostly and demoniac men. Rāvaṇa was a great devotee of Lord Śiva, and so also King Jarāsandha. He used to sacrifice all arrested kings before Lord Mahābhairava (Śiva) and by his military power he defeated many small kings and arrested them to butcher before Mahābhairava. There are many devotees of Lord Mahābhairava, or Kālabhairava, in the province of Bihar, formerly called Magadha. Jarāsandha was a relative of Kaṁsa, the maternal uncle of Kṛṣṇa, and therefore after Kaṁsa's death King Jarāsandha became a great enemy of Kṛṣṇa, and there were many fights between Jarāsandha and Kṛṣṇa. Lord Kṛṣṇa wanted to kill him, but He also wanted that those who served as military men for Jarāsandha might not be killed. Therefore a plan was adopted to kill him. Kṛṣṇa, Bhīma and Arjuna together went to Jarāsandha in the dress of poor brāhmaṇas and begged charity from King Jarāsandha. Jarāsandha never refused charity to any brāhmaṇa, and he performed many sacrifices also, yet he was not on a par with devotional service. Lord Kṛṣṇa, Bhīma and Arjuna asked Jarāsandha for the facility of fighting him, and it was settled that Jarāsandha would fight with Bhīma only. So all of them were both guests and combatants of Jarāsandha, and Bhīma and Jarāsandha fought every day for several days. Bhīma became disappointed, but Kṛṣṇa gave him hints about Jarāsandha's being joined together as an infant, and thus Bhīma dissected him again and so killed him. All the kings who were detained in the concentration camp to be killed before Mahābhairava were thus released by Bhīma. Feeling thus obliged to the Pāṇḍavas, they paid tribute to King Yudhiṣṭhira.

TEXT 10

patnyās tavādhimakha-kḷpta-mahābhiṣeka-

ślāghiṣṭha-cāru-kabaraṁ kitavaiḥ sabhāyām

spṛṣṭaṁ vikīrya padayoḥ patitāśru-mukhyā

yas tat-striyo 'kṛta-hateśa-vimukta-keśāḥ

SYNONYMS

patnyāḥ-of the wife; tava-your; adhimakha-during the great sacrificial ceremony; kḷpta-dressed; mahā-abhiṣeka-greatly sanctified; ślāghiṣṭha-thus glorified; cāru-beautiful; kabaram-clustered hair; kitavaiḥ-by the miscreants; sabhāyām-in the great assembly; spṛṣṭam-being caught; vikīrya-being loosened; padayoḥ-on the feet; patita-aśru-mukhyāḥ-of the one who fell down with tears in the eyes; yaḥ-He; tat-their; striyaḥ-wives; akṛta-became; hata-īśa-bereft of husbands; vimukta-keśāḥ-loosened hair.

It was He only who loosened the hair of all the wives of the miscreants who dared open the cluster of your Queen's hair, which had been nicely dressed and sanctified for the great Rājasūya sacrificial ceremony. At that time she fell down at the feet of Lord Kṛṣṇa with tears in her eyes.

Queen Draupadī had a beautiful bunch of hair which was sanctified in the ceremonial function of Rājasūya-yajña. But when she was lost in a bet, Duḥśāsana touched her glorified hair to insult her. Draupadī then fell down at the lotus feet of Lord Kṛṣṇa, and Lord Kṛṣṇa decided that all the wives of Duḥśāsana and company should have their hair loosened as a result of the Battle of Kurukṣetra. Thus after the Battle of Kurukṣetra, after all the sons and grandsons of Dhṛtarāṣṭra died in battle, all the wives of the family were obliged to loosen their hair as widows. In other words, all the wives of the Kuru family became widows because of Duḥśāsana's insulting a great devotee of the Lord. The Lord can tolerate insults upon Himself by any miscreant because the father tolerates even insults from the son. But He never tolerates insults upon His devotees. By insulting a great soul, one has to forego all the results of pious acts and benedictions also.

TEXT 11

yo no jugopa vana etya duranta-kṛcchrād

durvāsaso 'ri-racitād ayutāgra-bhug yaḥ

śākānna-śiṣṭam upayujya yatas tri-lokīṁ

tṛptām amaṁsta salile vinimagna-saṅghaḥ

SYNONYMS

yaḥ-one who; naḥ-us; jugopa-gave protection; vane-forest; etya-getting in; duranta-dangerously; kṛcchrāt-trouble; durvāsasaḥ-of Durvāsā Muni; ari-enemy; racitāt-fabricated by; ayuta-ten thousand; agra-bhuk-one who eats before; yaḥ-that person; śāka-anna-śiṣṭam-remnants of foodstuff; upayujya-having accepted; yataḥ-because; tri-lokīm-all the three worlds; tṛptām-satisfied; amaṁsta-thought within the mind; salile-while in the water; vinimagna-saṅghaḥ-all merged into the water.

During our exile, Durvāsā Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Kṛṣṇa], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied.

Durvāsā Muni: A powerful mystic brāhmaṇa determined to observe the principles of religion with great vows and under strict austerities. His name is associated with many historical events, and it appears that the great mystic could be both easily satisfied and easily annoyed, like Lord Śiva. When he was satisfied, he could do tremendous good to the servitor, but if he was dissatisfied he could bring about the greatest calamity. Kumārī Kuntī, at her father's house, used to minister all kinds of services to all great brāhmaṇas, and being satisfied with her good reception Durvāsā Muni blessed her with a power to call any demigod she desired. It is understood that he was a plenary incarnation of Lord Śiva, and thus he could be either easily satisfied or annoyed. He was a great devotee of Lord Śiva, and by Lord Śiva's order he accepted the priesthood of King Śvetaketu because of the King's performance of sacrifice for one hundred years. Sometimes he used to visit the parliamentary assembly of the heavenly kingdom of Indradeva. He could travel in space by his great mystic powers, and it is understood that he traveled a great distance through space, even up to the Vaikuṇṭha planets beyond material space. He traveled all these long distances within one year, during his quarrel with King Ambarīṣa, the great devotee and Emperor of the world.

He had about ten thousand disciples, and wherever he visited and became a guest of the great kṣatriya kings, he used to be accompanied by a number of followers. Once he visited the house of Duryodhana, the enemy cousin of Mahārāja Yudhiṣṭhira. Duryodhana was intelligent enough to satisfy the brāhmaṇa by all means, and the great ṛṣi wanted to give some benediction to Duryodhana. Duryodhana knew his mystic powers, and he knew also that the mystic brāhmaṇa, if dissatisfied, could cause some havoc, and thus he designed to engage the brāhmaṇa to show his wrath upon his enemy cousins, the Pāṇḍavas. When the ṛṣi wanted to award some benediction to Duryodhana, the latter wished that he should visit the house of Mahārāja Yudhiṣṭhira, who was the eldest and chief among all his cousins. But by his request he would go to him after he had finished his meals with his Queen, Draupadī. Duryodhana knew that after Draupadī's dinner it would be impossible for Mahārāja Yudhiṣṭhira to receive such a large number of brāhmaṇa guests, and thus the ṛṣi would be annoyed and would create some trouble for his cousin Mahārāja Yudhiṣṭhira. That was the plan of Duryodhana. Durvāsā Muni agreed to this proposal, and he approached the King in exile, according to the plan of Duryodhana, after the King and Draupadī had finished their meals.

On his arrival at the door of Mahārāja Yudhiṣṭhira, he was at once well received, and the King requested him to finish his noontime religious rites in the river, for by that time the foodstuff would be prepared. Durvāsā Muni, along with his large number of disciples, went to take a bath in the river, and Mahārāja Yudhiṣṭhira was in great anxiety about the guests. As long as Draupadī had not taken her meals, food could be served to any number of guests, but the ṛṣi, by the plan of Duryodhana, reached there after Draupadī had finished her meals.

When the devotees are put into difficulty, they have an opportunity to recollect the Lord with rapt attention. So Draupadī was thinking of Lord Kṛṣṇa in that dangerous position, and the all-pervading Lord could at once know the dangerous position of His devotees. He therefore came there on the scene and asked Draupadī to give whatever food she might have in her stock. On her being so requested by the Lord, Draupadī was sorrowful because the Supreme Lord asked her for some food and she was unable to supply it at that time. She said to the Lord that the mysterious dish which she had received from the sun-god could supply any amount of food if she herself had not eaten. But on that day she had already taken her meals, and thus they were in danger. By expressing her difficulties she began to cry before the Lord as only a woman would do in such a position. The Lord, however, asked Draupadī to bring up the cooking pots to see if there was any particle of foodstuff left, and on Draupadī's doing so, the Lord found some particle of vegetable sticking to the pot. The Lord at once picked it up and ate it. After doing so, the Lord asked Draupadī to call for her guests, the company of Durvāsā.

Bhīma was sent to call them from the river. Bhīma said, "Why are you delaying, sirs? Come on, the food is ready for you." But the brāhmaṇas, because of Lord Kṛṣṇa's accepting a little particle of food, felt sumptuously fed, even while they were in the water. They thought that since Mahārāja Yudhiṣṭhira must have prepared many valuable dishes for them and since they were not hungry and could not eat, the King would feel very sorry, so it was better not to go there. Thus they decided to go away.

This incident proves that the Lord is the greatest mystic, and therefore He is known as Yogeśvara. Another instruction is that every householder must offer food to the Lord, and the result will be that everyone, even a company of guests numbering ten thousand, will be satisfied because of the Lord's being satisfied. That is the way of devotional service.

TEXT 12

yat-tejasātha bhagavān yudhi śūla-pāṇir

vismāpitaḥ sagirijo 'stram adān nijaṁ me

anye 'pi cāham amunaiva kalevareṇa

prāpto mahendra-bhavane mahad-āsanārdham

SYNONYMS

yat-by whose; tejasā-by influence; atha-at one time; bhagavān-the personality of god (Lord Śiva); yudhi-in the battle; śūla-pāṇiḥ-one who has a trident in his hand; vismāpitaḥ-astonished; sa-girijaḥ-along with the daughter of the Himalaya Mountains; astram-weapon; adāt-awarded; nijam-of his own; me-unto me; anye api-so also others; ca-and; aham-myself; amunā-by this; eva-definitely; kalevareṇa-by the body; prāptaḥ-obtained; mahā-indra-bhavane-in the house of Indradeva; mahat-great; āsana-ardham-half-elevated seat.

It was by His influence only that in a fight I was able to astonish the personality of god Lord Śiva and his wife, the daughter of Mount Himalaya. Thus he [Lord Śiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapons to me, and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat.

By the grace of the Supreme Personality of Godhead Śrī Kṛṣṇa, all the demigods, including Lord Śiva, were pleased with Arjuna. The idea is that one who is favored by Lord Śiva or any other demigod may not necessarily be favored by the Supreme Lord Śrī Kṛṣṇa. Rāvaṇa was certainly a great devotee of Lord Śiva, but he could not be saved from the wrath of the Supreme Personality of Godhead Lord Rāmacandra. And there are many instances like that in the histories of the Purāṇas. But here is an instance where we can see that Lord Śiva became pleased even in the fight with Arjuna. The devotees of the Supreme Lord know how to respect the demigods, but the devotees of the demigods sometimes foolishly think that the Supreme Personality of Godhead is no greater than the demigods. By such a conception, one becomes an offender and ultimately meets with the same end as Rāvaṇa and others. The instances described by Arjuna during his friendly dealings with Lord Śrī Kṛṣṇa are instructive for all who may be convinced by the lessons that one can achieve all favors simply by pleasing the Supreme Lord Śrī Kṛṣṇa, whereas the devotees or worshipers of the demigods may achieve only partial benefits, which are also perishable, just as the demigods themselves are.

Another significance of the present verse is that Arjuna, by the grace of Lord Śrī Kṛṣṇa, was able to reach the heavenly planet even with the selfsame body and was honored by the heavenly demigod Indradeva, being seated with him half-elevated. One can reach the heavenly planets by the pious acts recommended in the śāstras in the category of fruitive activities. And as stated in the Bhagavad-gītā (9.21), when the reactions of such pious acts are spent, the enjoyer is again degraded to this earthly planet. The moon is also on the level with the heavenly planets, and only persons who have performed virtues only-performing sacrifices, giving charity and undergoing severe austerities-can be allowed to enter into the heavenly planets after the duration of life of the body. Arjuna was allowed to enter into the heavenly planets in the selfsame body simply by the grace of the Lord, otherwise it is not possible to do so. The present attempts to enter into the heavenly planets by the modern scientists will certainly prove futile because such scientists are not on the level of Arjuna. They are ordinary human beings, without any assets of sacrifice, charity or austerities. The material body is influenced by the three modes of material nature, namely goodness, passion and ignorance. The present population is more or less influenced by the modes of passion and ignorance, and the symptoms for such influence are exhibited in their becoming very lusty and greedy. Such degraded fellows can hardly approach the higher planetary systems. Above the heavenly planets there are many other planets also, which only those who are influenced by goodness can reach. In heavenly and other planets within the universe, the inhabitants are all highly intelligent, many more times than the human beings, and they are all pious in the higher and highest mode of goodness. They are all devotees of the Lord, and although their goodness is not unadulterated, still they are known as demigods possessing the maximum amount of good qualities possible within the material world.

TEXT 13

tatraiva me viharato bhuja-daṇḍa-yugmaṁ

gāṇḍīva-lakṣaṇam arāti-vadhāya devāḥ

sendrāḥ śritā yad-anubhāvitam ājamīḍha

tenāham adya muṣitaḥ puruṣeṇa bhūmnā

SYNONYMS

tatra-in that heavenly planet; eva-certainly; me-myself; viharataḥ-while staying as a guest; bhuja-daṇḍa-yugmam-both of my arms; gāṇḍīva-the bow named Gāṇḍīva; lakṣaṇam-mark; arāti-a demon named Nivātakavaca; vadhāya-for killing; devāḥ-all the demigods; sa-along with; indrāḥ-the heavenly King, Indra; śritāḥ-taken shelter of; yat-by whose; anubhāvitam-made it possible to be powerful; ājamīḍha-O descendant of King Ajamīḍha; tena-by Him; aham-myself; adya-at the present moment; muṣitaḥ-bereft of; puruṣeṇa-the personality; bhūmnā-supreme.

When I stayed for some days as a guest in the heavenly planets, all the heavenly demigods, including King Indradeva, took shelter of my arms, which were marked with the Gāṇḍīva bow, to kill the demon named Nivātakavaca. O King, descendant of Ajamīḍha, at the present moment I am bereft of the Supreme Personality of Godhead, by whose influence I was so powerful.

The heavenly demigods are certainly more intelligent, powerful and beautiful, and yet they had to take help from Arjuna because of his Gāṇḍīva bow, which was empowered by the grace of Lord Śrī Kṛṣṇa. The Lord is all-powerful, and by His grace His pure devotee can be as powerful as He may desire, and there is no limit to it. And when the Lord withdraws His power from anyone, he is powerless by the will of the Lord.

TEXT 14

yad-bāndhavaḥ kuru-balābdhim ananta-pāram

eko rathena tatare 'ham atīrya-sattvam

pratyāhṛtaṁ bahu dhanaṁ ca mayā pareṣāṁ

tejās-padaṁ maṇimayaṁ ca hṛtaṁ śirobhyaḥ

SYNONYMS

yat-bāndhavaḥ-by whose friendship only; kuru-bala-abdhim-the ocean of the military strength of the Kurus; ananta-pāram-which was insurmountable; ekaḥ-alone; rathena-being seated on the chariot; tatare-was able to cross over; aham-myself; atīrya-invincible; sattvam-existence; pratyāhṛtam-drew back; bahu-very large quantity; dhanam-wealth; ca-also; mayā-by my; pareṣām-of the enemy; tejāḥ-padam-source of brilliance; maṇi-mayam-bedecked with jewels; ca-also; hṛtam-taken by force; śirobhyaḥ-from their heads.

The military strength of the Kauravas was like an ocean in which there dwelled many invincible existences, and thus it was insurmountable. But because of His friendship, I, seated on the chariot, was able to cross over it. And only by His grace was I able to regain the cows and also collect by force many helmets of the kings which were bedecked with jewels that were sources of all brilliance.

On the Kaurava side there were many stalwart commanders like Bhīṣma, Droṇa, Kṛpa and Karṇa, and their military strength was as insurmountable as the great ocean. And yet it was due to Lord Kṛṣṇa's grace that Arjuna alone, sitting on the chariot, could manage to vanquish them one after another without difficulty. There were many changes of commanders on the other side, but on the Pāṇḍavas' side Arjuna alone on the chariot driven by Lord Kṛṣṇa could manage the whole responsibility of the great war. Similarly, when the Pāṇḍavas were living at the palace of Virāṭa incognito, the Kauravas picked a quarrel with King Virāṭa and decided to take away his large number of cows. While they were taking away the cows, Arjuna fought with them incognito and was able to regain the cows along with some booty taken by force-the jewels set on the turbans of the royal order. Arjuna remembered that all this was possible by the grace of the Lord.

TEXT 15

yo bhīṣma-karṇa-guru-śalya-camūṣv adabhra-

rājanya-varya-ratha-maṇḍala-maṇḍitāsu

agrecaro mama vibho ratha-yūthapānām

āyur manāṁsi ca dṛśā saha oja ārcchat

SYNONYMS

yaḥ-it is He only; bhīṣma-Bhīṣma; karṇa-Karṇa; guru-Droṇācārya; śalya-Śalya; camūṣu-in the midst of the military phalanx; adabhra-immense; rājanya-varya-great royal princes; ratha-maṇḍala-chain of chariots; maṇḍitāsu-being decorated with; agrecaraḥ-going forward; mama-of mine; vibho-O great King; ratha-yūtha-pānām-all the charioteers; āyuḥ-duration of life or fruitive activities; manāṁsi-mental upsurges; ca-also; dṛśā-by glance; sahaḥ-power; ojaḥ-strength; ārcchat-withdrew.

It was He only who withdrew the duration of life from everyone and who, in the battlefield, withdrew the speculative power and strength of enthusiasm from the great military phalanx made by the Kauravas, headed by Bhīṣma, Karṇa, Droṇa, Śalya, etc. Their arrangement was expert and more than adequate, but He [Lord Śrī Kṛṣṇa], while going forward, did all this.

The Absolute Personality of Godhead, Lord Śrī Kṛṣṇa, expands Himself by His plenary Paramātmā portion in everyone s heart, and thus He directs everyone in the matter of recollection, forgetfulness, knowledge, the absence of intelligence and all psychological activities (Bg. 15.15). As the Supreme Lord, He can increase or decrease the duration of life of a living being. Thus the Lord conducted the Battle of Kurukṣetra according to His own plan. He wanted that battle to establish Yudhiṣṭhira as the Emperor of this planet, and to facilitate this transcendental business He killed all who were on the opposite party by His omnipotent will. The other party was equipped with all military strength supported by big generals like Bhīṣma, Droṇa and Śalya and it would have been physically impossible for Arjuna to win the battle had the Lord not helped him by every kind of tactic. Such tactics are generally followed by every statesman, even in modern warfare, but they are all done materially by powerful espionages, military tactics and diplomatic maneuvers. But because Arjuna was the Lord's affectionate devotee, the Lord did all this Himself without personal anxiety by Arjuna. That is the way of the devotional service to the Lord.

TEXT 16

yad-doḥṣu mā praṇihitaṁ guru-bhīṣma-karṇa-

naptṛ-trigarta-śalya-saindhava-bāhlikādyaiḥ

astrāṇy amogha-mahimāni nirūpitāni

nopaspṛśur nṛhari-dāsam ivāsurāṇi

SYNONYMS

yat-under whose; doḥṣu-protection of arms; mā praṇihitam-myself being situated; guru-Droṇācārya; bhīṣma-Bhīṣma; karṇa-Karṇa; naptṛ-Bhūriśravā; trigarta-King Suśarmā; śalya-Śalya; saindhava-King Jayadratha; bāhlika-brother of Mahārāja Śāntanu (Bhīṣma's father); ādyaiḥ-etc.; astrāṇi-weapons; amogha-invincible; mahimāni-very powerful; nirūpitāni-applied; na-not; upaspṛśuḥ-touched; nṛhari-dāsam-servitor of Nṛsiṁhadeva (Prahlāda); iva-like; asurāṇi-weapons employed by the demons.

Great generals like Bhīṣma, Droṇa, Karṇa, Bhūriśravā, Suśarmā, Śalya, Jayadratha, and Bāhlika all directed their invincible weapons against me. But by His [Lord Kṛṣṇa's] grace they could not even touch a hair on my head. Similarly, Prahlāda Mahārāja, the supreme devotee of Lord Nṛsiṁhadeva, was unaffected by the weapons the demons used against him.

The history of Prahlāda Mahārāja, the great devotee of Nṛsiṁhadeva, is narrated in the Seventh Canto of Śrīmad-Bhāgavatam. Prahlāda Mahārāja, a small child of only five years, became the object of envy for his great father, Hiraṇyakaśipu, only because of his becoming a pure devotee of the Lord. The demon father employed all his weapons to kill the devotee son, Prahlāda, but by the grace of the Lord he was saved from all sorts of dangerous actions by his father. He was thrown in a fire, in boiling oil, from the top of a hill, underneath the legs of an elephant, and he was administered poison. At last the father himself took up a chopper to kill his son, and thus Nṛsiṁhadeva appeared and killed the heinous father in the presence of the son. Thus no one can kill the devotee of the Lord. Similarly, Arjuna was also saved by the Lord, although all dangerous weapons were employed by his great opponents like Bhīṣma.

Karṇa: Born of Kuntī by the sun-god prior to her marriage with Mahārāja Pāṇḍu, Karṇa took his birth with bangles and earrings, extraordinary signs for an undaunted hero. In the beginning his name was Vasusena, but when he grew up he presented his natural bangles and earrings to Indradeva, and thenceforward he became known as Vaikartana. After his birth from the maiden Kuntī, he was thrown in the Ganges. Later he was picked up by Adhiratha, and he and his wife Rādhā brought him up as their own offspring. Karṇa was very charitable, especially toward the brāhmaṇas. There was nothing he could not spare for a brāhmaṇa. In the same charitable spirit he gave in charity his natural bangles and earrings to Indradeva, who, being very much satisfied with him, gave him in return a great weapon called Śakti. He was admitted as one of the students of Droṇācārya, and from the very beginning there was some rivalry between him and Arjuna. Seeing his constant rivalry with Arjuna, Duryodhana picked him up as his companion, and this gradually grew into greater intimacy. He was also present in the great assembly of Draupadī's svayaṁvara function, and when he attempted to exhibit his talent in that meeting, Draupadī's brother declared that Karṇa could not take part in the competition because of his being the son of a śūdra carpenter. Although he was refused in the competition, still when Arjuna was successful in piercing the fish target on the ceiling and Draupadī bestowed her garland upon Arjuna, Karṇa and the other disappointed princes offered an unusual stumbling block to Arjuna while he was leaving with Draupadī. Specifically, Karṇa fought with him very valiantly, but all of them were defeated by Arjuna. Duryodhana was very much pleased with Karṇa because of his constant rivalry with Arjuna, and when he was in power he enthroned Karṇa in the state of Aṅga. Being baffled in his attempt to win Draupadī, Karṇa advised Duryodhana to attack King Drupada, for after defeating him both Arjuna and Draupadī could be arrested. But Droṇācārya rebuked them for this conspiracy, and they refrained from the action. Karṇa was defeated many times, not only by Arjuna but also by Bhīmasena. He was the king of the kingdom of Bengal, Orissa and Madras combined. Later on he took an active part in the Rājasūya sacrifice of Mahārāja Yudhiṣṭhira, and when there was gambling between the rival brothers, designed by Śakuni, Karṇa took part in the game, and he was very pleased when Draupadī was offered as a bet in the gambling. This fed his old grudge. When Draupadī was in the game he was very enthusiastic to declare the news, and it is he who ordered Duḥśāsana to take away the garments of both the Pāṇḍavas and Draupadī. He asked Draupadī to select another husband because, being lost by the Pāṇḍavas, she was rendered a slave of the Kurus. He was always an enemy of the Pāṇḍavas, and whenever there was an opportunity, he tried to curb them by all means. During the Battle of Kurukṣetra, he foresaw the conclusive result, and he expressed his opinion that due to Lord Kṛṣṇa's being the chariot driver of Arjuna, the battle should be won by Arjuna. He always differed with Bhīṣma, and sometimes he was proud enough to say that within five days he could finish up the Pāṇḍavas, if Bhīṣma would not interfere with his plan of action. But he was much mortified when Bhīṣma died. He killed Ghaṭotkaca with the Śakti weapon obtained from Indradeva. His son, Brisasena, was killed by Arjuna. He killed the largest number of Pāṇḍava soldiers. At last there was a severe fight with Arjuna, and it was he only who was able to knock off the helmet of Arjuna. But it so happened that the wheel of his chariot stuck in the battlefield mud, and when he got down to set the wheel right, Arjuna took the opportunity and killed him, although he requested Arjuna not to do so.

Naptā, or Bhūriśravā: Bhūriśravā was the son of Somadatta, a member of the Kuru family. His other brother was Śalya. Both the brothers and the father attended the svayaṁvara ceremony of Draupadī. All of them appreciated the wonderful strength of Arjuna due to his being the devotee friend of the Lord, and thus Bhūriśravā advised the sons of Dhṛtarāṣṭra not to pick any quarrel or fight with them. All of them also attended the Rājasūya yajña of Mahārāja Yudhiṣṭhira. He possessed one akṣauhiṇī regiment of army, cavalry, elephants and chariots, and all these were employed in the Battle of Kurukṣetra on behalf of Duryodhana's party. He was counted by Bhīma as one of the yūtha-patis. In the Battle of Kurukṣetra he was especially engaged in a fight with Sātyaki, and he killed ten sons of Sātyaki. Later on, Arjuna cut off his hands, and he was ultimately killed by Sātyaki. After his death he merged into the existence of Viśvadeva.

Trigarta, or Suśarmā: Son of Mahārāja Vṛddhakṣetra, he was the King of Trigartadeśa, and he was also present in the svayaṁvara ceremony of Draupadī. He was one of the allies of Duryodhana, and he advised Duryodhana to attack the Matsyadeśa (Darbhaṅga). During the time of cow-stealing in Virāṭa-nagara, he was able to arrest Mahārāja Virāṭa, but later Mahārāja Virāṭa was released by Bhīma. In the Battle of Kurukṣetra he also fought very valiantly, but at the end he was killed by Arjuna.

Jayadratha: Another son of Mahārāja Vṛddhakṣetra. He was the King of Sindhudeśa (modern Sind Pakistan). His wife's name was Duḥśalā. He was also present in the svayaṁvara ceremony of Draupadī, and he desired very strongly to have her hand, but he failed in the competition. But since then he always sought the opportunity to get in touch with Draupadī. When he was going to marry in the Śalyadeśa, on the way to Kāmyavana he happened to see Draupadī again and was too much attracted to her. The Pāṇḍavas and Draupadī were then in exile, after losing their empire in gambling, and Jayadratha thought it wise to send news to Draupadī in an illicit manner through Koṭiśaṣya, one of his associates. Draupadī at once refused vehemently the proposal of Jayadratha, but being so much attracted by the beauty of Draupadī, he tried again and again. Every time he was refused by Draupadī. He tried to take her away forcibly on his chariot, and at first Draupadī gave him a good dashing, and he fell like a cut-root tree. But he was not discouraged, and he was able to force Draupadī to sit on the chariot. This incident was seen by Dhaumya Muni, and he strongly protested the action of Jayadratha. He also followed the chariot, and through Dhātreyikā the matter was brought to the notice of Mahārāja Yudhiṣṭhira. The Pāṇḍavas then attacked the soldiers of Jayadratha and killed them all, and at last Bhīma caught hold of Jayadratha and beat him very severely, almost dead. Then all but five hairs were cut off his head and he was taken to all the kings and introduced as the slave of Mahārāja Yudhiṣṭhira. He was forced to admit himself to be the slave of Mahārāja Yudhiṣṭhira before all the princely order, and in the same condition he was brought before Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira was kind enough to order him released, and when he admitted to being a tributary prince under Mahārāja Yudhiṣṭhira, Queen Draupadī also desired his release. After this incident, he was allowed to return to his country. Being so insulted, he went to Gaṅgātri in the Himalayas and undertook a severe type of penance to please Lord Śiva. He asked his benediction to defeat all the Pāṇḍavas, at least one at a time. Then the Battle of Kurukṣetra began, and he took sides with Duryodhana. In the first day's fight he was engaged with Mahārāja Drupada, then with Virāṭa and then with Abhimanyu. While Abhimanyu was being killed, mercilessly surrounded by seven great generals, the Pāṇḍavas came to his help, but Jayadratha, by the mercy of Lord Śiva, repulsed them with great ability. At this, Arjuna took a vow to kill him, and on hearing this, Jayadratha wanted to leave the warfield and asked permission from the Kauravas for this cowardly action. But he was not allowed to do so. On the contrary, he was obliged to fight with Arjuna, and while the fight was going on Lord Kṛṣṇa reminded Arjuna that the benediction of Śiva upon Jayadratha was that whoever would cause his head to fall on the ground would die at once. He therefore advised Arjuna to throw the head of Jayadratha directly onto the lap of his father, who was engaged in penances at the Samanta-pañcaka pilgrimage. This was actually done by Arjuna. Jayadratha's father was surprised to see a severed head on his lap, and he at once threw it to the ground. The father immediately died, his forehead being cracked in seven pieces.

TEXT 17

sautye vṛtaḥ kumatinātmada īśvaro me

yat-pāda-padmam abhavāya bhajanti bhavyāḥ

māṁ śrānta-vāham arayo rathino bhuvi-ṣṭhaṁ

na prāharan yad-anubhāva-nirasta-cittāḥ

SYNONYMS

sautye-regarding a chariot driver; vṛtaḥ-engaged; kumatinā-by bad consciousness; ātma-daḥ-one who delivers; īśvaraḥ-the Supreme Lord; me-my; yat-whose; pāda-padmam-lotus feet; abhavāya-in the matter of salvation; bhajanti-do render service; bhavyāḥ-the intelligent class of men; mām-unto me; śrānta-thirsty; vāham-my horses; arayaḥ-the enemies; rathinaḥ-a great general; bhuvi-ṣṭham-while standing on the ground; na-did not; prāharan-attack; yat-whose; anubhāva-mercy; nirasta-being absent; cittāḥ-mind.

It was by His mercy only that my enemies neglected to kill me when I descended from my chariot to get water for my thirsty horses. And it was due to my lack of esteem for my Lord that I dared engage Him as my chariot driver, for He is worshiped and offered services by the best men to attain salvation.

The Supreme Lord, the Personality of Godhead Śrī Kṛṣṇa, is the object of worship both by impersonalists and by the devotees of the Lord. The impersonalists worship His glowing effulgence, emanating from His transcendental body of eternal form, bliss and knowledge, and the devotees worship Him as the Supreme Personality of Godhead. Those who are below even the impersonalists consider Him to be one of the great historical personalities. The Lord, however, descends to attract all by His specific transcendental pastimes, and thus He plays the part of the most perfect master, friend, son and lover. His transcendental relation with Arjuna was in friendship, and the Lord therefore played the part perfectly, as He did with His parents, lovers and wives. While playing in such a perfect transcendental relation, the devotee forgets, by the internal potency of the Lord, that his friend or son is the Supreme Personality of Godhead, although sometimes the devotee is bewildered by the acts of the Lord. After the departure of the Lord, Arjuna was conscious of his great friend, but there was no mistake on the part of Arjuna, nor any ill estimation of the Lord. Intelligent men are attracted by the transcendental acting of the Lord with a pure, unalloyed devotee like Arjuna.

In the warfield, scarcity of water is a well-known fact. Water is very rare there, and both the animals and men, working strenuously on the warfield, constantly require water to quench their thirst. Especially wounded soldiers and generals feel very thirsty at the time of death, and it sometimes so happens that simply for want of water one has to die unavoidably. But such scarcity of water was solved in the Battle of Kurukṣetra by means of boring the ground. By God's grace, water can be easily obtained from any place if there is facility for boring the ground. The modern system works on the same principle of boring the ground, but modern engineers are still unable to dig immediately wherever necessary. It appears, however, from the history as far back as the days of the Pāṇḍavas, that big generals like Arjuna could at once supply water even to the horses, and what to speak of men, by drawing water from underneath the hard ground simply by penetrating the stratum with a sharp arrow, a method still unknown to the modern scientists.

TEXT 18

narmāṇy udāra-rucira-smita-śobhitāni

he pārtha he 'rjuna sakhe kuru-nandaneti

sañjalpitāni nara-deva hṛdi-spṛśāni

smartur luṭhanti hṛdayaṁ mama mādhavasya

SYNONYMS

narmāṇi-conversation in jokes; udāra-talked very frankly; rucira-pleasing; smita-śobhitāni-decorated with a smiling face; he-note of address; pārtha-O son of Pṛthā; he-note of address; arjuna-Arjuna; sakhe-friend; kuru-nandana-son of the Kuru dynasty; iti-and so on; sañjalpitāni-such conversation; nara-deva-O King; hṛdi-heart; spṛśāni-touching; smartuḥ-by remembering them; luṭhanti-overwhelms; hṛdayam-heart and soul; mama-my; mādhavasya-of Mādhava (Kṛṣṇa).

O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as "O son of Pṛthā, O friend, O son of the Kuru dynasty," and all such heartiness are now remembered by me, and thus I am overwhelmed.

TEXT 19

śayyāsanāṭana-vikatthana-bhojanādiṣv

aikyād vayasya ṛtavān iti vipra-labdhaḥ

sakhyuḥ sakheva pitṛvat tanayasya sarvaṁ

sehe mahān mahitayā kumater aghaṁ me

SYNONYMS

śayya-sleeping on one bed; āsana-sitting on one seat; aṭana-walking together; vikatthana-self-adoration; bhojana-dining together; ādiṣu-and in all such dealings; aikyāt-because of oneness; vayasya-O my friend; ṛtavān-truthful; iti-thus; vipra-labdhaḥ-misbehaved; sakhyuḥ-unto a friend; sakhā iva-just like a friend; pitṛvat-just like the father; tanayasya-of a child; sarvam-all; sehe-tolerated; mahān-great; mahitayā-by glories; kumateḥ-of one who is of low mentality; agham-offense; me-mine.

Generally both of us used to live together and sleep, sit and loiter together. And at the time of advertising oneself for acts of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying, "My friend, You are very truthful." Even in those hours when His value was minimized, He, being the Supreme Soul, used to tolerate all those utterings of mine, excusing me exactly as a true friend excuses his true friend, or a father excuses his son.

Since the Supreme Lord Śrī Kṛṣṇa is all-perfect, His transcendental pastimes with His pure devotees never lack anything in any respect, either as a friend, son or lover. The Lord relishes the reproaches of friends, parents or fiancees more than the Vedic hymns offered to Him by great learned scholars and religionists in an official fashion.

TEXT 20

so 'haṁ nṛpendra rahitaḥ puruṣottamena

sakhyā priyeṇa suhṛdā hṛdayena śūnyaḥ

adhvany urukrama-parigraham aṅga rakṣan

gopair asadbhir abaleva vinirjito 'smi

SYNONYMS

saḥ-that; aham-myself; nṛpa-indra-O Emperor; rahitaḥ-bereft of; puruṣa-uttamena-by the Supreme Lord; sakhyā-by my friend; priyeṇa-by my dearmost; suhṛdā-by the well-wisher; hṛdayena-by the heart and soul; śūnyaḥ-vacant; adhvani-recently; urukrama-parigraham-the wives of the all-powerful; aṅga-bodies; rakṣan-while protecting; gopaiḥ-by the cowherds; asadbhiḥ-by the infidels; abalā iva-like a weak woman; vinirjitaḥ asmi-I have been defeated.

O Emperor, now I am separated from my friend and dearmost well-wisher, the Supreme Personality of Godhead, and therefore my heart appears to be void of everything. In His absence I have been defeated by a number of infidel cowherd men while I was guarding the bodies of all the wives of Kṛṣṇa.

The important point in this verse is how it was possible that Arjuna could be defeated by a gang of ignoble cowherd men and how such mundane cowherd men could touch the bodies of the wives of Lord Kṛṣṇa, who were under the protection of Arjuna. Śrīla Viśvanātha Cakravartī Ṭhākura has justified the contradiction by research in the Viṣṇu Purāṇa and Brahma Purāṇa. In these Purāṇas it is said that once the fair denizens of heaven pleased Aṣṭāvakra Muni by their service and were blessed by the muni to have the Supreme Lord as their husband. Aṣṭāvakra Muni was curved in eight joints of his body, and thus he used to move in a peculiar curved manner. The daughters of the demigods could not check their laughter upon seeing the movements of the muni, and the muni, being angry at them, cursed them that they would be kidnapped by rogues, even if they would get the Lord as their husband. Later on, the girls again satisfied the muni by their prayers, and the muni blessed them that they would regain their husband even after being robbed by the rogues. So, in order to keep the words of the great muni, the Lord Himself kidnapped His wives from the protection of Arjuna, otherwise they would have at once vanished from the scene as soon as they were touched by the rogues. Besides that, some of the gopīs who prayed to become wives of the Lord returned to their respective positions after their desire was fulfilled. After the departure of Lord Kṛṣṇa, He wanted all His entourage back to Godhead, and they were called back under different conditions only.

TEXT 21

tad vai dhanus ta iṣavaḥ sa ratho hayās te

so 'haṁ rathī nṛpatayo yata ānamanti

sarvaṁ kṣaṇena tad abhūd asad īśa-riktaṁ

bhasman hutaṁ kuhaka-rāddham ivoptam ūṣyām

SYNONYMS

tat-the same; vai-certainly; dhanuḥ te-the same bow; iṣavaḥ-arrows; saḥ-the very same; rathaḥ-chariot; hayāḥ te-the very same horses; saḥ aham-I am the same Arjuna; rathī-the chariot-fighter; nṛpatayaḥ-all the kings; yataḥ-whom; ānamanti-offered their respects; sarvam-all; kṣaṇena-at a moment's notice; tat-all those; abhūt-became; asat-useless; īśa-because of the Lord; riktam-being void; bhasman-ashes; hutam-offering butter; kuhaka-rāddham-money created by magical feats; iva-like that; uptam-sown; ūṣyām-in barren land.

I have the very same Gāṇḍīva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Kṛṣṇa, all of them, at a moment's notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land.

As we have discussed more than once, one should not be puffed up by borrowed plumes. All energies and powers are derived from the supreme source, Lord Kṛṣṇa, and they act as long as He desires and cease to function as soon as He withdraws. All electrical energies are received from the powerhouse, and as soon as the powerhouse stops supplying energy, the bulbs are of no use. In a moment's time such energies can be generated or withdrawn by the supreme will of the Lord. Material civilization without the blessing of the Lord is child's play only. As long as the parents allow the child to play, it is all right. As soon as the parents withdraw, the child has to stop. Human civilization and all activities thereof must be dovetailed with the supreme blessing of the Lord, and without this blessing all advancement of human civilization is like decoration on a dead body. It is said here that a dead civilization and its activities are something like clarified butter on ashes, the accumulation of money by a magic wand and the sowing of seeds in a barren land.

TEXTS 22-23

rājaṁs tvayānupṛṣṭānāṁ

suhṛdāṁ naḥ suhṛt-pure

vipra-śāpa-vimūḍhānāṁ

nighnatāṁ muṣṭibhir mithaḥ

vāruṇīṁ madirāṁ pītvā

madonmathita-cetasām

ajānatām ivānyonyaṁ

catuḥ-pañcāvaśeṣitāḥ

SYNONYMS

rājan-O King; tvayā-by you; anupṛṣṭānām-as you inquired; suhṛdām-of friends and relatives; naḥ-our; suhṛt-pure-in the city of Dvārakā; vipra-the brāhmaṇas; śāpa-by the curse of; vimūḍhānām-of the befooled; nighnatām-of the killed; muṣṭibhiḥ-with bunches of sticks; mithaḥ-among themselves; vāruṇīm-fermented rice; madirām-wine; pītvā-having drunk; madonmathita-being intoxicated; cetasām-of that mental situation; ajānatām-of the unrecognized; iva-like; anyonyam-one another; catuḥ-four; pañca-five; avaśeṣitāḥ-now remaining.

O King, since you have asked me about our friends and relatives in the city of Dvārakā, I will inform you that all of them were cursed by the brāhmaṇas, and as a result they all became intoxicated with wine made of putrefied rice and fought among themselves with sticks, not even recognizing one another. Now all but four or five of them are dead and gone.

TEXT 24

prāyeṇaitad bhagavata

īśvarasya viceṣṭitam

mitho nighnanti bhūtāni

bhāvayanti ca yan mithaḥ

SYNONYMS

prāyeṇa etat-it is almost by; bhagavataḥ-of the Personality of Godhead; īśvarasya-of the Lord; viceṣṭitam-by the will of; mithaḥ-one another; nighnanti-do kill; bhūtāni-the living beings; bhāvayanti-as also protect; ca-also; yat-of whom; mithaḥ-one another.

Factually this is all due to the supreme will of the Lord, the Personality of Godhead. Sometimes people kill one another, and at other times they protect one another.

According to the anthropologists, there is nature's law of struggle for existence and survival of the fittest. But they do not know that behind the law of nature is the supreme direction of the Supreme Personality of Godhead. In the Bhagavad-gītā it is confirmed that the law of nature is executed under the direction of the Lord. Whenever, therefore, there is peace in the world, it must be known that it is due to the good will of the Lord. And whenever there is upheaval in the world, it is also due to the supreme will of the Lord. Not a blade of grass moves without the will of the Lord. Whenever, therefore, there is disobedience of the established rules enacted by the Lord, there is war between men and nations. The surest way to the path of peace, therefore, is dovetailing everything to the established rule of the Lord. The established rule is that whatever we do, whatever we eat, whatever we sacrifice or whatever we give in charity must be done to the full satisfaction of the Lord. No one should do anything, eat anything, sacrifice anything or give anything in charity against the will of the Lord. Discretion is the better part of valor, and one must learn how to discriminate between actions which may be pleasing to the Lord and those which may not be pleasing to the Lord. An action is thus judged by the Lord's pleasure or displeasure. There is no room for personal whims; we must always be guided by the pleasure of the Lord. Such action is called yogaḥ karmasu kauśalam [Bg. 2.50], or actions performed which are linked with the Supreme Lord. That is the art of doing a thing perfectly.

TEXTS 25-26

jalaukasāṁ jale yadvan

mahānto 'danty aṇīyasaḥ

durbalān balino rājan

mahānto balino mithaḥ

evaṁ baliṣṭhair yadubhir

mahadbhir itarān vibhuḥ

yadūn yadubhir anyonyaṁ

bhū-bhārān sañjahāra ha

SYNONYMS

jalaukasām-of the aquatics; jale-in the water; yadvat-as it is; mahāntaḥ-the larger one; adanti-swallows; aṇīyasaḥ-smaller ones; durbalān-the weak; balinaḥ-the stronger; rājan-O King; mahāntaḥ-the strongest; balinaḥ-less strong; mithaḥ-in a duel; evam-thus; baliṣṭhaiḥ-by the strongest; yadubhiḥ-by the descendants of Yadu; mahadbhiḥ-one who has greater strength; itarān-the common ones; vibhuḥ-the Supreme Personality of Godhead; yadūn-all the Yadus; yadubhiḥ-by the Yadus; anyonyam-among one another; bhū-bhārān-the burden of the world; sañjahāra-has unloaded; ha-in the past.

O King, as in the ocean the bigger and stronger aquatics swallow up the smaller and weaker ones, so also the Supreme Personality of Godhead, to lighten the burden of the earth, has engaged the stronger Yadu to kill the weaker, and the bigger Yadu to kill the smaller.

In the material world the struggle for existence and survival of the fittest are laws because in the material world there is disparity between conditioned souls due to everyone's desire to lord it over the material resources. This very mentality of lording it over the material nature is the root cause of conditioned life. And to give facility to such imitation lords, the illusory energy of the Lord has created a disparity between conditioned living beings by creating the stronger and the weaker in every species of life. The mentality of lording it over the material nature and the creation has naturally created a disparity and therefore the law of struggle for existence. In the spiritual world there is no such disparity, nor is there such a struggle for existence. In the spiritual world there is no struggle for existence because everyone there exists eternally. There is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to imitate the Lord in becoming the beneficiary. The Lord, being creator of everything, including the living beings, factually is the proprietor and enjoyer of everything that be, but in the material world, by the spell of māyā, or illusion, this eternal relation with the Supreme Personality of Godhead is forgotten, and so the living being is conditioned under the law of struggle for existence and survival of the fittest.

TEXT 27

deśa-kālārtha-yuktāni

hṛt-tāpopaśamāni ca

haranti smarataś cittaṁ

govindābhihitāni me

SYNONYMS

deśa-space; kāla-time; artha-importance; yuktāni-impregnated with; hṛt-the heart; tāpa-burning; upaśamāni-extinguishing; ca-and; haranti-are attracting; smarataḥ-by remembering; cittam-mind; govinda-the Supreme Personality of pleasure; abhihitāni-narrated by; me-unto me.

Now I am attracted to those instructions imparted to me by the Personality of Godhead [Govinda] because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space.

Herein Arjuna refers to the instruction of the Bhagavad-gītā, which was imparted to him by the Lord on the Battlefield of Kurukṣetra. The Lord left behind Him the instructions of the Bhagavad-gītā not for the benefit of Arjuna alone, but also for all time and in all lands. The Bhagavad-gītā, being spoken by the Supreme Personality of Godhead, is the essence of all Vedic wisdom. It is nicely presented by the Lord Himself for all who have very little time to go through the vast Vedic literatures like the Upaniṣads, Purāṇas and Vedānta-sūtras. It is put within the study of the great historical epic Mahābhārata, which was especially prepared for the less intelligent class, namely the women, the laborers and those who are worthless descendants of the brāhmaṇas, kṣatriyas and higher sections of the vaiśyas. The problem which arose in the heart of Arjuna on the Battlefield of Kurukṣetra was solved by the teachings of the Bhagavad-gītā. Again, after the departure of the Lord from the vision of earthly people, when Arjuna was face to face with being vanquished in his acquired power and prominence, he wanted again to remember the great teachings of the Bhagavad-gītā just to teach all concerned that the Bhagavad-gītā can be consulted in all critical times, not only for solace from all kinds of mental agonies, but also for the way out of great entanglements which may embarrass one in some critical hour.

The merciful Lord left behind Him the great teachings of the Bhagavad-gītā so that one can take the instructions of the Lord even when He is not visible to material eyesight. Material senses cannot have any estimation of the Supreme Lord, but by His inconceivable power the Lord can incarnate Himself to the sense perception of the conditioned souls in a suitable manner through the agency of matter, which is also another form of the Lord's manifested energy. Thus the Bhagavad-gītā, or any authentic scriptural sound representation of the Lord, is also the incarnation of the Lord. There is no difference between the sound representation of the Lord and the Lord Himself. One can derive the same benefit from the Bhagavad-gītā as Arjuna did in the personal presence of the Lord.

The faithful human being who is desirous of being liberated from the clutches of material existence can very easily take advantage of the Bhagavad-gītā, and with this in view, the Lord instructed Arjuna as if Arjuna were in need of it. In the Bhagavad-gītā, five important factors of knowledge have been delineated pertaining to (1) the Supreme Lord, (2) the living being, (3) nature, (4) time and space and (5) the process of activity. Out of these, the Supreme Lord and the living being are qualitatively one. The difference between the two has been analyzed as the difference between the whole and the part and parcel. Nature is inert matter displaying the interaction of three different modes, and eternal time and unlimited space are considered to be beyond the existence of the material nature. Activities of the living being are different varieties of aptitudes which can entrap or liberate the living being within and without material nature. All these subject matters are concisely discussed in the Bhagavad-gītā, and later the subject matters are elaborated in the Śrīmad-Bhāgavatam for further enlightenment. Out of the five subjects, the Supreme Lord, the living entity, nature, and time and space are eternal, but the living entity, nature and time are under the direction of the Supreme Lord, who is absolute and completely independent of any other control. The Supreme Lord is the supreme controller. The material activity of the living being is beginningless, but it can be rectified by transferral into the spiritual quality. Thus it can cease its material qualitative reactions. Both the Lord and the living entity are cognizant, and both have the sense of identification, of being conscious as a living force. But the living being under the condition of material nature, called mahat-tattva, misidentifies himself as being different from the Lord. The whole scheme of Vedic wisdom is targeted to the aim of eradicating such a misconception and thus liberating the living being from the illusion of material identification. When such an illusion is eradicated by knowledge and renunciation, the living beings are responsible actors and enjoyers also. The sense of enjoyment in the Lord is real, but such a sense in the living being is a sort of wishful desire only. This difference in consciousness is the distinction of the two identities, namely the Lord and the living being. Otherwise there is no difference between the Lord and the living being. The living being is therefore eternally one and different simultaneously. The whole instruction of the Bhagavad-gītā stands on this principle.

In the Bhagavad-gītā the Lord and the living beings are both described as sanātana, or eternal, and the Lord's abode, far beyond the material sky, is also described as sanātana. The living being is invited to live in the sanātana existence of the Lord, and the process which can help a living being to approach the Lord's abode, where the liberated activity of the soul is exhibited, is called sanātana-dharma. One cannot, however, reach the eternal abode of the Lord without being free from the misconception of material identification, and the Bhagavad-gītā gives us the clue how to achieve this stage of perfection. The process of being liberated from the misconception of material identification is called, in different stages, fruitive activity, empiric philosophy and devotional service, up to transcendental realization. Such transcendental realization is made possible by dovetailing all the above items in relation with the Lord. Prescribed duties of the human being, as directed in the Vedas, can gradually purify the sinful mind of the conditioned soul and raise him to the stage of knowledge. The purified stage of acquiring knowledge becomes the basis of devotional service to the Lord. As long as one is engaged in researching the solution of the problems of life, his knowledge is called jñāna, or purified knowledge, but on realizing the actual solution of life, one becomes situated in the devotional service of the Lord. The Bhagavad-gītā begins with the problems of life by discriminating the soul from the elements of matter and proves by all reason and argument that the soul is indestructible in all circumstances and that the outer covering of matter, the body and the mind, change for another term of material existence which is full of miseries. The Bhagavad-gītā is therefore meant for terminating all different types of miseries, and Arjuna took shelter of this great knowledge, which had been imparted to him during the Kurukṣetra battle.

TEXT 28

sūta uvāca

evaṁ cintayato jiṣṇoḥ

kṛṣṇa-pāda-saroruham

sauhārdenātigāḍhena

śāntāsīd vimalā matiḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-thus; cintayataḥ-while thinking of the instructions; jiṣṇoḥ-of the Supreme Personality of Godhead; kṛṣṇa-pāda-the feet of Kṛṣṇa; saroruham-resembling lotuses; sauhārdena-by deep friendship; ati-gāḍhena-in great intimacy; śāntā-pacified; āsīt-it so became; vimalā-without any tinge of material contamination; matiḥ-mind.

Sūta Gosvāmī said: Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna's mind became pacified and free from all material contamination.

Since the Lord is absolute, deep meditation upon Him is as good as yogic trance. The Lord is nondifferent from His name, form, quality, pastimes, entourage and specific actions. Arjuna began to think of the Lord's instructions to him on the Battlefield of Kurukṣetra. Only those instructions began to eliminate the tinges of material contamination in the mind of Arjuna. The Lord is like the sun; the sun's appearance means immediate dissipation of darkness, or ignorance, and the Lord's appearance within the mind of the devotee can at once drive away the miserable material effects. Lord Caitanya has therefore recommended constant chanting of the name of the Lord for protection from all contamination of the material world. The feeling of separation from the Lord is undoubtedly painful to the devotee, but because it is in connection with the Lord, it has a specific transcendental effect which pacifies the heart. Feelings of separation are also sources of transcendental bliss, and they are never comparable to contaminated material feelings of separation.

TEXT 29

vāsudevāṅghry-anudhyāna-

paribṛṁhita-raṁhasā

bhaktyā nirmathitāśeṣa-

kaṣāya-dhiṣaṇo 'rjunaḥ

SYNONYMS

vāsudeva-aṅghri-the lotus feet of the Lord; anudhyāna-by constant remembrance; paribṛṁhita-expanded; raṁhasā-with great velocity; bhaktyā-in devotion; nirmathita-subsided; aśeṣa-unlimited; kaṣāya-dint; dhiṣaṇaḥ-conception; arjunaḥ-Arjuna.

Arjuna's constant remembrance of the lotus feet of Lord Śrī Kṛṣṇa rapidly increased his devotion, and as a result all the trash in his thoughts subsided.

Material desires in the mind are the trash of material contamination. By such contamination, the living being is faced with so many compatible and incompatible things that discourage the very existence of spiritual identity. Birth after birth the conditioned soul is entrapped with so many pleasing and displeasing elements, which are all false and temporary. They accumulate due to our reactions to material desires, but when we get in touch with the transcendental Lord in His variegated energies by devotional service, the naked forms of all material desires become manifest, and the intelligence of the living being is pacified in its true color. As soon as Arjuna turned his attention towards the instructions of the Lord, as they are inculcated in the Bhagavad-gītā, his true color of eternal association with the Lord became manifest, and thus he felt freed from all material contaminations.

TEXT 30

gītaṁ bhagavatā jñānaṁ

yat tat saṅgrāma-mūrdhani

kāla-karma-tamo-ruddhaṁ

punar adhyagamat prabhuḥ

SYNONYMS

gītam-instructed; bhagavatā-by the Personality of Godhead; jñānam-transcendental knowledge; yat-which; tat-that; saṅgrāma-mūrdhani-in the midst of battle; kāla-karma-time and actions; tamaḥ-ruddham-enwrapped by such darkness; punaḥ adhyagamat-revived them again; prabhuḥ-the lord of his senses.

Because of the Lord's pastimes and activities and because of His absence, it appeared that Arjuna forgot the instructions left by the Personality of Godhead. But factually this was not the case, and again he became lord of his senses.

A conditioned soul is enwrapped in his fruitive activities by the force of eternal time. But the Supreme Lord, when He incarnates on the earth, is not influenced by kāla, or the material conception of past, present and future. The activities of the Lord are eternal, and they are manifestations of His ātma-māyā, or internal potency. All pastimes or activities of the Lord are spiritual in nature, but to the laymen they appear to be on the same level with material activities. It so appeared that Arjuna and the Lord were engaged in the Battle of Kurukṣetra as the other party was also engaged, but factually the Lord was executing His mission of incarnation and association with His eternal friend Arjuna. Therefore such apparently material activities of Arjuna did not drive him away from his transcendental position, but on the contrary revived his consciousness of the songs of the Lord, as He sang them personally. This revival of consciousness is assured by the Lord in the Bhagavad-gītā (18.65) as follows:

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me

One should think of the Lord always; the mind should not forget Him. One should become a devotee of the Lord and offer obeisances unto Him. One who lives in that fashion becomes undoubtedly endowed with the blessing of the Lord by achieving the shelter of His lotus feet. There is nothing to doubt about this eternal truth. Because Arjuna was His confidential friend, the secret was disclosed to him.

Arjuna had no desire to fight with his relatives, but he fought for the mission of the Lord. He was always engaged in the execution of His mission only, and therefore after the Lord's departure he remained in the same transcendental position, even though it appeared that he forgot all the instructions of the Bhagavad-gītā. One should, therefore, adjust the activities of life in pace with the mission of the Lord, and by doing this one is sure to return back home, back to Godhead. This is the highest perfection of life.

TEXT 31

viśoko brahma-sampattyā

sañchinna-dvaita-saṁśayaḥ

līna-prakṛti-nairguṇyād

aliṅgatvād asambhavaḥ

SYNONYMS

viśokaḥ-free from bereavement; brahma-sampattyā-by possession of spiritual assets; sañchinna-being completely cut off; dvaita-saṁśayaḥ-from the doubts of relativity; līna-merged in; prakṛti-material nature; nairguṇyāt-due to being in transcendence; aliṅgatvāt-because of being devoid of a material body; asambhavaḥ-free from birth and death.

Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form.

Doubts of duality begin from the misconception of the material body, which is accepted as the self by less intelligent persons. The most foolish part of our ignorance is our identifying this material body with the self. Everything in relation with the body is ignorantly accepted as our own. Doubts due to misconceptions of myself and mine-in other words, my body, my relatives, my property, my wife, my children, my wealth, my country, my community, and hundreds and thousands of similar illusory contemplations-cause bewilderment for the conditioned soul. By assimilating the instructions of the Bhagavad-gītā, one is sure to be released from such bewilderment because real knowledge is knowledge that the Supreme Personality of Godhead, Vāsudeva, Lord Kṛṣṇa, is everything, including one's self. Everything is a manifestation of His potency as part and parcel. The potency and the potent are nondifferent, so the conception of duality is at once mitigated by attainment of perfect knowledge. As soon as Arjuna took up the instructions of the Bhagavad-gītā, expert as he was, he could at once eradicate the material conception of Lord Kṛṣṇa, his eternal friend. He could realize that the Lord was still present before him by His instruction, by His form, by His pastimes, by His qualities and everything else related to Him. He could realize that Lord Kṛṣṇa, his friend, was still present before him by His transcendental presence in different nondual energies, and there was no question of attainment of the association of the Lord by another change of body under the influence of time and space. By attainment of absolute knowledge, one can be in association with the Lord constantly, even in this present life, simply by hearing, chanting, thinking of and worshiping the Supreme Lord. One can see Him, one can feel His presence even in this present life simply by understanding the advaya-jñāna Lord, or the Absolute Lord, through the process of devotional service, which begins with hearing about Him. Lord Caitanya says that simply by chanting the holy name of the Lord one can at once wash off the dust on the mirror of pure consciousness, and as soon as the dust is removed, one is at once freed from all material conditions. To become free from material conditions means to liberate the soul. As soon as one is, therefore, situated in absolute knowledge, his material conception of life is removed, or he emerges from a false conception of life. Thus the function of the pure soul is revived in spiritual realization. This practical realization of the living being is made possible due to his becoming free from the reaction of the three modes of material nature, namely goodness, passion and ignorance. By the grace of the Lord, a pure devotee is at once raised to the place of the Absolute, and there is no chance of the devotee's becoming materially entangled again in conditioned life. One is not able to feel the presence of the Lord in all circumstances until one is endowed with the required transcendental vision made possible by devotional service prescribed in the revealed scriptures. Arjuna had attained this stage long before on the Battlefield of Kurukṣetra, and when he apparently felt the absence of the Lord, he at once took shelter of the instructions of the Bhagavad-gītā, and thus again he was placed in his original position. This is the position of viśoka, or the stage of being freed from all grief and anxieties.

TEXT 32

niśamya bhagavan-mārgaṁ

saṁsthāṁ yadu-kulasya ca

svaḥ-pathāya matiṁ cakre

nibhṛtātmā yudhiṣṭhiraḥ

SYNONYMS

niśamya-deliberating; bhagavat-regarding the Lord; mārgam-the ways of His appearance and disappearance; saṁsthām-end; yadu-kulasya-of the dynasty of King Yadu; ca-also; svaḥ-the abode of the Lord; pathāya-on the way of; matim-desire; cakre-gave attention; nibhṛta-ātmā-lonely and alone; yudhiṣṭhiraḥ-King Yudhiṣṭhira.

Upon hearing of Lord Kṛṣṇa's returning to His abode, and upon understanding the end of the Yadu dynasty's earthly manifestation, Mahārāja Yudhiṣṭhira decided to go back home, back to Godhead.

Mahārāja Yudhiṣṭhira also turned his attention to the instructions of the Bhagavad-gītā after hearing about the Lord's departure from the vision of earthly people. He began to deliberate on the Lord's way of appearance and departure. The mission of the Lord's appearance and disappearance in the mortal universe is completely dependent on His supreme will. He is not forced to appear or disappear by any superior energy, as the living beings appear and disappear, being forced by the laws of nature. Whenever the Lord likes, He can appear Himself from anywhere and everywhere without disturbing His appearance and disappearance in any other place. He is like the sun. The sun appears and disappears on its own accord at any place without disturbing its presence in other places. The sun appears in the morning in India without disappearing from the western hemisphere. The sun is present everywhere and anywhere all over the solar system, but it so appears that in a particular place the sun appears in the morning and also disappears at some fixed time in the evening. The time limitation even of the sun is of no concern, and so what to speak of the Supreme Lord who is the creator and controller of the sun. Therefore, in the Bhagavad-gītā it is stated that anyone who factually understands the transcendental appearance and disappearance of the Lord by His inconceivable energy becomes liberated from the laws of birth and death and is placed in the eternal spiritual sky where the Vaikuṇṭha planets are. There such liberated persons can eternally live without the pangs of birth, death, old age and disease. In the spiritual sky the Lord and those who are eternally engaged in the transcendental loving service of the Lord are all eternally young because there is no old age and disease and there is no death. Because there is no death there is no birth. It is concluded, therefore, that simply by understanding the Lord's appearance and disappearance in truth, one can attain the perfectional stage of eternal life. Therefore, Mahārāja Yudhiṣṭhira also began to consider going back to Godhead. The Lord appears on the earth or any other mortal planet along with His associates who live with Him eternally, and the members of the Yadu family who were engaged in supplementing the pastimes of the Lord are no other than His eternal associates, and so also Mahārāja Yudhiṣṭhira and his brothers and mother, etc. Since the appearance and disappearance of the Lord and His eternal associates are transcendental, one should not be bewildered by the external features of appearance and disappearance.

TEXT 33

pṛthāpy anuśrutya dhanañjayoditaṁ

nāśaṁ yadūnāṁ bhagavad-gatiṁ ca tām

ekānta-bhaktyā bhagavaty adhokṣaje

niveśitātmopararāma saṁsṛteḥ

SYNONYMS

pṛthā-Kuntī; api-also; anuśrutya-overhearing; dhanañjaya-Arjuna; uditam-uttered by; nāśam-end; yadūnām-of the Yadu dynasty; bhagavat-of the Personality of Godhead; gatim-disappearance; ca-also; tām-all those; eka-anta-unalloyed; bhaktyā-devotion; bhagavati-unto the Supreme Lord, Śrī Kṛṣṇa; adhokṣaje-transcendence; niveśita-ātmā-with full attention; upararāma-became released from; saṁsṛteḥ-material existence.

Kuntī, after overhearing Arjuna's telling of the end of the Yadu dynasty and disappearance of Lord Kṛṣṇa, engaged in the devotional service of the transcendental Personality of Godhead with full attention and thus gained release from the course of material existence.

The setting of the sun does not mean the end of the sun. It means that the sun is out of our sight. Similarly, the end of the mission of the Lord on a particular planet or universe only means that He is out of our sight. The end of the Yadu dynasty also does not mean that it is annihilated. It disappears, along with the Lord, out of our sight. As Mahārāja Yudhiṣṭhira decided to prepare to go back to Godhead, so also Kuntī decided, and thus she fully engaged herself in the transcendental devotional service of the Lord which guarantees one a passport for going back to Godhead after quitting this present material body. The beginning of devotional service to the Lord is the beginning of spiritualizing the present body, and thus an unalloyed devotee of the Lord loses all material contact in the present body. The abode of the Lord is not a myth, as is thought by the unbelievers or ignorant people, but one cannot reach there by any material means like a sputnik or space capsule. But one can certainly reach there after leaving this present body, and one must prepare himself to go back to Godhead by practicing devotional service. That guarantees a passport for going back to Godhead, and Kuntī adopted it.

TEXT 34

yayāharad bhuvo bhāraṁ

tāṁ tanuṁ vijahāv ajaḥ

kaṇṭakaṁ kaṇṭakeneva

dvayaṁ cāpīśituḥ samam

SYNONYMS

yayā-that by which; aharat-took away; bhuvaḥ-of the world; bhāram-burden; tām-that; tanum-body; vijahau-relinquished; ajaḥ-the unborn; kaṇṭakam-thorn; kaṇṭakena-by the thorn; iva-like that; dvayam-both; ca-also; api-although; īśituḥ-controlling; samam-equal.

The Supreme Unborn, Lord Śrī Kṛṣṇa, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller.

Śrīla Viśvanātha Cakravartī Ṭhākura suggests that the ṛṣis like Śaunaka and others who were hearing Śrīmad-Bhāgavatam from Sūta Gosvāmī at Naimiṣāraṇya were not happy to hear about the Yadu's dying in the madness of intoxication. To give them relief from this mental agony, Sūta Gosvāmī assured them that the Lord caused the members of the Yadu dynasty to relinquish their bodies by which they had to take away the burden of the world. The Lord and His eternal associates appeared on earth to help the administrative demigods in eradicating the burden of the world. He therefore called for some of the confidential demigods to appear in the Yadu family and serve Him in His great mission. After the mission was fulfilled, the demigods, by the will of the Lord, relinquished their corporeal bodies by fighting amongst themselves in the madness of intoxication. The demigods are accustomed to drinking the soma-rasa beverage, and therefore the drinking of wine and intoxication are not unknown to them. Sometimes they were put into trouble for indulging in intoxication. Once the sons of Kuvera fell in the wrath of Nārada for being intoxicated, but afterwards they regained their original forms by the grace of the Lord Śrī Kṛṣṇa. We shall find this story in the Tenth Canto. For the Supreme Lord, both the asuras and the demigods are equal, but the demigods are obedient to the Lord, whereas the asuras are not. Therefore, the example of picking out a thorn by another thorn is quite befitting. One thorn, which causes pinpricks on the leg of the Lord, is certainly disturbing to the Lord, and the other thorn, which takes out the disturbing elements, certainly gives service to the Lord. So although every living being is a part and parcel of the Lord, still one who is a pinprick to the Lord is called an asura, and one who is a voluntary servitor of the Lord is called a devatā, or demigod. In the material world the devatās and asuras are always contending, and the devatās are always saved from the hands of the asuras by the Lord. Both of them are under the control of the Lord. The world is full of two kinds of living beings, and the Lord's mission is always to protect the devatās and destroy the asuras, whenever there is such a need in the world, and to do good to both of them.

TEXT 35

yathā matsyādi-rūpāṇi

dhatte jahyād yathā naṭaḥ

bhū-bhāraḥ kṣapito yena

jahau tac ca kalevaram

SYNONYMS

yathā-as much as; matsya-ādi-incarnation as a fish, etc.; rūpāṇi-forms; dhatte-eternally accepts; jahyāt-apparently relinquishes; yathā-exactly like; naṭaḥ-magician; bhū-bhāraḥ-burden of the world; kṣapitaḥ-relieved; yena-by which; jahau-let go; tat-that; ca-also; kalevaram-body.

The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others.

The Supreme Lord Personality of Godhead is neither impersonal nor formless, but His body is nondifferent from Him, and therefore He is known as the embodiment of eternity, knowledge and bliss. In the Bṛhad-vaiṣṇava Tantra it is clearly mentioned that anyone who considers the form of Lord Kṛṣṇa to be made of material energy must be ostracized by all means. And if by chance the face of such an infidel is seen, one must clean himself by jumping in the river with his clothing. The Lord is described as amṛta, or deathless, because He has no material body. Under the circumstances, the Lord's dying or quitting His body is like the jugglery of a magician. The magician shows by his tricks that he is cut to pieces, burnt to ashes or made unconscious by hypnotic influences, but all are false shows only. Factually the magician himself is neither burnt to ashes nor cut to pieces, nor is he dead or unconscious at any stage of his magical demonstration. Similarly, the Lord has His eternal forms of unlimited variety, of which the fish incarnation, as was exhibited within this universe, is also one. Because there are innumerable universes, somewhere or other the fish incarnation must be manifesting His pastimes without cessation. In this verse, the particular word dhatte, eternally accepted, (and not the word dhatvā, accepted for the occasion) is used. The idea is that the Lord does not create the fish incarnation; He eternally has such a form, and the appearance and disappearance of such an incarnation serves particular purposes. In the Bhagavad-gītā (7.24-25) the Lord says, "The impersonalists think that I have no form, that I am formless, but that at present I have accepted a form to serve a purpose, and now I am manifested. But such speculators are factually without sharp intelligence. Though they may be good scholars in the Vedic literatures, they are practically ignorant of My inconceivable energies and My eternal forms of personality. The reason is that I reserve the power of not being exposed to the nondevotees by My mystic curtain. The less intelligent fools are therefore unaware of My eternal form, which is never to be vanquished and is unborn." In the Padma Purāṇa it is said that those who are envious and always angry at the Lord are unfit to know the actual and eternal form of the Lord. In the Bhāgavatam also it is said that the Lord appeared like a thunderbolt to those who were wrestlers. Śiśupāla, at the time of being killed by the Lord, could not see Him as Kṛṣṇa, being dazzled by the glare of the brahmajyoti. Therefore, the temporary manifestation of the Lord as a thunderbolt to the wrestlers appointed by Kaṁsa, or the glaring appearance of the Lord before Śiśupāla, was relinquished by the Lord, but the Lord as a magician is eternally existent and is never vanquished in any circumstance. Such forms are temporarily shown to the asuras only, and when such exhibitions are withdrawn, the asuras think that the Lord is no more existent, just as the foolish audience thinks the magician to be burnt to ashes or cut to pieces. The conclusion is that the Lord has no material body, and therefore He is never to be killed or changed by His transcendental body.

TEXT 36

yadā mukundo bhagavān imāṁ mahīṁ

jahau sva-tanvā śravaṇīya-sat-kathaḥ

tadāhar evāprati-buddha-cetasām

abhadra-hetuḥ kalir anvavartata

SYNONYMS

yadā-when; mukundaḥ-Lord Kṛṣṇa; bhagavān-the Personality of Godhead; imām-this; mahīm-earth; jahau-left; sva-tanvā-with His selfsame body; śravaṇīya-sat-kathaḥ-hearing about Him is worthwhile; tadā-at that time; ahaḥ eva-from the very day; aprati-buddha-cetasām-of those whose minds are not sufficiently developed; abhadra-hetuḥ-cause of all ill fortune; kaliḥ anvavartata-Kali fully manifested.

When the Personality of Godhead, Lord Kṛṣṇa, left this earthly planet in His selfsame form, from that very day Kali, who had already partially appeared, became fully manifest to create inauspicious conditions for those who are endowed with a poor fund of knowledge.

The influence of Kali can be enforced only upon those who are not fully developed in God consciousness. One can neutralize the effects of Kali by keeping oneself fully under the supreme care of the Personality of Godhead. The age of Kali ensued just after the Battle of Kurukṣetra, but it could not exert its influence because of the presence of the Lord. The Lord, however, left this earthly planet in His own transcendental body, and as soon as He left, the symptoms of the Kali-yuga, as were envisioned by Mahārāja Yudhiṣṭhira prior to Arjuna's arrival from Dvārakā, began to manifest, and Mahārāja Yudhiṣṭhira rightly conjectured on the departure of the Lord from the earth. As we have already explained, the Lord left our sight just as when the sun sets it is out of our sight.

TEXT 37

yudhiṣṭhiras tat parisarpaṇaṁ budhaḥ

pure ca rāṣṭre ca gṛhe tathātmani

vibhāvya lobhānṛta-jihma-hiṁsanādy-

adharma-cakraṁ gamanāya paryadhāt

SYNONYMS

yudhiṣṭhiraḥ-Mahārāja Yudhiṣṭhira; tat-that; parisarpaṇam-expansion; budhaḥ-thoroughly experienced; pure-in the capital; ca-as also; rāṣṭre-in the state; ca-and; gṛhe-at home; tathā-as also; ātmani-in person; vibhāvya-observing; lobha-avarice; anṛta-untruth; jihma-diplomacy; hiṁsana-ādi-violence, envy; adharma-irreligion; cakram-a vicious circle; gamanāya-for departure; paryadhāt-dressed himself accordingly.

Mahārāja Yudhiṣṭhira was intelligent enough to understand the influence of the age of Kali, characterized by increasing avarice, falsehood, cheating and violence throughout the capital, state, home and among individuals. So he wisely prepared himself to leave home, and he dressed accordingly.

The present age is influenced by the specific qualities of Kali. Since the days of the Battle of Kurukṣetra, about five thousand years ago, the influence of the age of Kali began manifesting, and from authentic scriptures it is learned that the age of Kali is still to run on for 427,000 years. The symptoms of the Kali-yuga, as mentioned above, namely avarice, falsehood, diplomacy, cheating, nepotism, violence and all such things, are already in vogue, and no one can imagine what is going to happen gradually with further increase of the influence of Kali till the day of annihilation. We have already come to know that the influence of the age of Kali is meant for godless so-called civilized man; those who are under the protection of the Lord have nothing to fear from this horrible age. Mahārāja Yudhiṣṭhira was a great devotee of the Lord, and there was no necessity of his being afraid of the age of Kali, but he preferred to retire from active household life and prepare himself to go back home, back to Godhead. The Pāṇḍavas are eternal companions of the Lord, and therefore they are more interested in the company of the Lord than anything else. Besides that, being an ideal king, Mahārāja Yudhiṣṭhira wanted to retire just to set an example for others. As soon as there is some young fellow to look after the household affairs, one should at once retire from family life to uplift oneself to spiritual realization. One should not rot in the dark well of household life till one is dragged out by the will of Yamarāja. Modern politicians should take lessons from Mahārāja Yudhiṣṭhira about voluntary retirement from active life and should make room for the younger generation. Also retired old gentlemen should take lessons from him and leave home for spiritual realization before forcefully dragged away to meet death.

TEXT 38

sva-rāṭ pautraṁ vinayinam

ātmanaḥ susamaṁ guṇaiḥ

toya-nīvyāḥ patiṁ bhūmer

abhyaṣiñcad gajāhvaye

SYNONYMS

sva-rāṭ-the emperor; pautram-unto the grandson; vinayinam-properly trained; ātmanaḥ-his own self; su-samam-equal in all respects; guṇaiḥ-by the qualities; toya-nīvyāḥ-bordered by the seas; patim-master; bhūmeḥ-of the land; abhyaṣiñcat-enthroned; gajāhvaye-in the capital of Hastināpura.

Thereafter, in the capital of Hastināpura, he enthroned his grandson, who was trained and equally qualified, as the emperor and master of all land bordered by the seas.

The total land on the earth bordered by the seas was under the subjugation of the King of Hastināpura. Mahārāja Yudhiṣṭhira trained his grandson, Mahārāja Parīkṣit, who was equally qualified, in state administration in terms of the king's obligation to the citizens. Thus Parīkṣit was enthroned on the seat of Mahārāja Yudhiṣṭhira prior to his departure back to Godhead. Concerning Mahārāja Parīkṣit, the specific word used, vinayinam, is significant. Why was the King of Hastināpura, at least till the time of Mahārāja Parīkṣit, accepted as the Emperor of the world? The only reason is that the people of the world were happy because of the good administration of the Emperor. The happiness of the citizens was due to the ample production of natural produce such as grains, fruits, milk, herbs, valuable stones, minerals and everything that the people needed. They were even free from all bodily miseries, anxieties of mind, and disturbances caused by natural phenomena and other living beings. Because everyone was happy in all respects, there was no resentment, although there were sometimes battles between the state kings for political reasons and supremacy. Everyone was trained to attain the highest goal of life, and therefore the people were also enlightened enough not to quarrel over trivialities. The influence of the age of Kali gradually infiltrated the good qualities of both the kings and the citizens, and therefore a tense situation developed between the ruler and the ruled, but still even in this age of disparity between the ruler and the ruled, there can be spiritual emolument and God consciousness. That is a special prerogative.

TEXT 39

mathurāyāṁ tathā vajraṁ

śūrasena-patiṁ tataḥ

prājāpatyāṁ nirūpyeṣṭim

agnīn apibad īśvaraḥ

SYNONYMS

mathurāyām-at Mathurā; tathā-also; vajram-Vajra; śūrasena-patim-King of the Śūrasenas; tataḥ-thereafter; prājāpatyām-Prājāpatya sacrifice; nirūpya-having performed; iṣṭim-goal; agnīn-fire; apibat-placed in himself; īśvaraḥ-capable.

Then he posted Vajra, the son of Aniruddha [grandson of Lord Kṛṣṇa], at Mathurā as the King of Śūrasena. Afterwards Mahārāja Yudhiṣṭhira performed a Prājāpatya sacrifice and placed in himself the fire for quitting household life.

Mahārāja Yudhiṣṭhira, after placing Mahārāja Parīkṣit on the imperial throne of Hastināpura, and after posting Vajra, the great-grandson of Lord Kṛṣṇa, as the King of Mathurā, accepted the renounced order of life. The system of four orders of life and four castes in terms of quality and work, known as varṇāśrama-dharma, is the beginning of real human life, and Mahārāja Yudhiṣṭhira, as the protector of this system of human activities, timely retired from active life as a sannyāsī, handing over the charge of the administration to a trained prince, Mahārāja Parīkṣit. The scientific system of varṇāśrama-dharma divides the human life into four divisions of occupation and four orders of life. The four orders of life as brahmacārī, gṛhastha, vānaprastha and sannyāsī are to be followed by all, irrespective of the occupational division. Modern politicians do not wish to retire from active life, even if they are old enough, but Yudhiṣṭhira Mahārāja, as an ideal king, voluntarily retired from active administrative life to prepare himself for the next life. Everyone's life must be so arranged that the last stage of life, say at least the last fifteen to twenty years prior to death, can be absolutely devoted to the devotional service of the Lord to attain the highest perfection of life. It is really foolishness to engage oneself all the days of one's life in material enjoyment and fruitive activities, because as long as the mind remains absorbed in fruitive work for material enjoyment, there is no chance of getting out from conditioned life, or material bondage. No one should follow the suicidal policy of neglecting one's supreme task of attaining the highest perfection of life, namely going back home, back to Godhead.

TEXT 40

visṛjya tatra tat sarvaṁ

dukūla-valayādikam

nirmamo nirahaṅkāraḥ

sañchinnāśeṣa-bandhanaḥ

SYNONYMS

visṛjya-relinquishing; tatra-all those; tat-that; sarvam-everything; dukūla-belt; valaya-ādikam-and bangles; nirmamaḥ-uninterested; nirahaṅkāraḥ-unattached; sañchinna-perfectly cut off; aśeṣa-bandhanaḥ-unlimited attachment.

Mahārāja Yudhiṣṭhira at once relinquished all his garments, belt and ornaments of the royal order and became completely disinterested and unattached to everything.

To become purified of material contamination is the necessary qualification for becoming one of the associates of the Lord. No one can become an associate of the Lord or can go back to Godhead without such purification. Mahārāja Yudhiṣṭhira, therefore, to become spiritually pure, at once gave up his royal opulence, relinquishing his royal dress and garments. The kaṣāya, or saffron loincloth of a sannyāsī, indicates freedom from all attractive material garments, and thus he changed his dress accordingly. He became disinterested in his kingdom and family and thus became free from all material contamination, or material designation. People are generally attached to various kinds of designations-the designations of family, society, country, occupation, wealth, position and many others. As long as one is attached to such designations, he is considered materially impure. The so-called leaders of men in the modern age are attached by national consciousness, but they do not know that such false consciousness is also another designation of the materially conditioned soul; one has to relinquish such designations before one can become eligible to go back to Godhead. Foolish people adore such men who die in national consciousness, but here is an example of Mahārāja Yudhiṣṭhira, a royal king who prepared himself to leave this world without such national consciousness. And yet he is remembered even today because he was a great pious king, almost on the same level with the Personality of Godhead Śrī Rāma. And because people of the world were dominated by such pious kings, they were happy in all respects, and it was quite possible for such great emperors to rule the world.

TEXT 41

vācaṁ juhāva manasi

tat prāṇa itare ca tam

mṛtyāv apānaṁ sotsargaṁ

taṁ pañcatve hy ajohavīt

SYNONYMS

vācam-speeches; juhāva-relinquished; manasi-into the mind; tat prāṇe-mind into breathing; itare ca-other senses also; tam-into that; mṛtyau-into death; apānam-breathing; sa-utsargam-with all dedication; tam-that; pañcatve-into the body made of five elements; hi-certainly; ajohavīt-amalgamated it.

Then he amalgamated all the sense organs into the mind, then the mind into life, life into breathing, his total existence into the embodiment of the five elements, and his body into death. Then, as pure self, he became free from the material conception of life.

Mahārāja Yudhiṣṭhira, like his brother Arjuna, began to concentrate and gradually became freed from all material bondage. First he concentrated all the actions of the senses and amalgamated them into the mind, or in other words he turned his mind toward the transcendental service of the Lord. He prayed that since all material activities are performed by the mind in terms of actions and reactions of the material senses, and since he was going back to Godhead, the mind would wind up its material activities and be turned towards the transcendental service to the Lord. There was no longer a need for material activities. Actually the activities of the mind cannot be stopped, for they are the reflection of the eternal soul, but the quality of the activities can be changed from matter to the transcendental service of the Lord. The material color of the mind is changed when one washes it from contaminations of life-breathing and thereby frees it from the contamination of repeated births and deaths and situates it in pure spiritual life. All is manifested by the temporary embodiment of the material body, which is a production of the mind at the time of death, and if the mind is purified by practice of transcendental loving service to the Lord and is constantly engaged in the service of the lotus feet of the Lord, there is no more chance of the mind's producing another material body after death. It will be freed from absorption in material contamination. The pure soul will be able to return home, back to Godhead.

TEXT 42

tritve hutvā ca pañcatvaṁ

tac caikatve 'juhon muniḥ

sarvam ātmany ajuhavīd

brahmaṇy ātmānam avyaye

SYNONYMS

tritve-into the three qualities; hutvā-having offered; ca-also; pañcatvam-five elements; tat-that; ca-also; ekatve-in one nescience; ajuhot-amalgamated; muniḥ-the thoughtful; sarvam-the sum total; ātmani-in the soul; ajuhavīt-fixed; brahmaṇi-unto the spirit; ātmānam-the soul; avyaye-unto the inexhaustible.

Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances.

All that is manifested in the material world is the product of the mahat-tattva-avyakta, and things that are visible in our material vision are nothing but combinations and permutations of such variegated material products. But the living entity is different from such material products. It is due to the living entity's forgetfulness of his eternal nature as eternal servitor of the Lord, and his false conception of being a so-called lord of the material nature, that he is obliged to enter into the existence of false sense enjoyment. Thus a concomitant generation of material energies is the principal cause of the mind's being materially affected. Thus the gross body of five elements is produced. Mahārāja Yudhiṣṭhira reversed the action and merged the five elements of the body in the three modes of material nature. The qualitative distinction of the body as being good, bad or mediocre is extinguished, and again the qualitative manifestations become merged in the material energy, which is produced from a false sense of the pure living being. When one is thus inclined to become an associate of the Supreme Lord, the Personality of Godhead, in one of the innumerable planets of the spiritual sky, especially in Goloka Vṛndāvana, one has to think always that he is different from the material energy; he has nothing to do with it, and he has to realize himself as pure spirit, Brahman, qualitatively equal with the Supreme Brahman (Parameśvara). Mahārāja Yudhiṣṭhira, after distributing his kingdom to Parīkṣit and Vajra, did not think himself Emperor of the world or head of the Kuru dynasty. This sense of freedom from material relations, as well as freedom from the material encagement of the gross and subtle encirclement, makes one free to act as the servitor of the Lord, even though one is in the material world. This stage is called the jīvanmukta stage, or the liberated stage, even in the material world. That is the process of ending material existence. One must not only think that he is Brahman, but must act like Brahman. One who only thinks himself Brahman is an impersonalist. And one who acts like Brahman is the pure devotee.

TEXT 43

cīra-vāsā nirāhāro

baddha-vāṅ mukta-mūrdhajaḥ

darśayann ātmano rūpaṁ

jaḍonmatta-piśācavat

anavekṣamāṇo niragād

aśṛṇvan badhiro yathā

SYNONYMS

cīra-vāsāḥ-accepted torn clothing; nirāhāraḥ-gave up all solid foodstuff; baddha-vāk-stopped talking; mukta-mūrdhajaḥ-untied his hair; darśayan-began to show; ātmanaḥ-of himself; rūpam-bodily features; jaḍa-inert; unmatta-mad; piśāca-vat-just like an urchin; anavekṣamāṇaḥ-without waiting for; niragāt-was situated; aśṛṇvan-without hearing; badhiraḥ-just like a deaf man; yathā-as if.

After that, Mahārāja Yudhiṣṭhira dressed himself in torn clothing, gave up eating all solid foods, voluntarily became dumb and let his hair hang loose. All this combined to make him look like an urchin or madman with no occupation. He did not depend on his brothers for anything. And, just like a deaf man, he heard nothing.

Thus being freed from all external affairs, he had nothing to do with imperial life or family prestige, and for all practical purposes he posed himself exactly like an inert mad urchin and did not speak of material affairs. He had no dependence on his brothers, who had all along been helping him. This stage of complete independence from everything is also called the purified stage of fearlessness.

TEXT 44

udīcīṁ praviveśāśāṁ

gata-pūrvāṁ mahātmabhiḥ

hṛdi brahma paraṁ dhyāyan

nāvarteta yato gataḥ

SYNONYMS

udīcīm-the northern side; praviveśa-āśām-those who wanted to enter there; gata-pūrvām-the path accepted by his forefathers; mahā-ātmabhiḥ-by the broad-minded; hṛdi-within the heart; brahma-the Supreme; param-Godhead; dhyāyan-constantly thinking of; na āvarteta-passed his days; yataḥ-wherever; gataḥ-went.

He then started towards the North, treading the path accepted by his forefathers and great men, to devote himself completely to the thought of the Supreme Personality of Godhead. And he lived in that way wherever he went.

It is understood from this verse that Mahārāja Yudhiṣṭhira followed in the footsteps of his forefathers and the great devotees of the Lord. We have discussed many times before that the system of varṇāśrama-dharma, as it was strictly followed by the inhabitants of the world, specifically by those who inhabited the Āryāvarta province of the world, emphasizes the importance of leaving all household connections at a certain stage of life. The training and education was so imparted, and thus a respectable person like Mahārāja Yudhiṣṭhira had to leave all family connection for self-realization and going back to Godhead. No king or respectable gentleman would continue family life till the end, because that was considered suicidal and against the interest of the perfection of human life. In order to be free from all family encumbrances and devote oneself cent percent in the devotional service of Lord Kṛṣṇa, this system is always recommended for everyone because it is the path of authority. The Lord instructs in the Bhagavad-gītā (18.62) that one must become a devotee of the Lord at least at the last stage of one's life. A sincere soul of the Lord like Mahārāja Yudhiṣṭhira must abide by this instruction of the Lord for his own interest.

The specific words brahma param indicate Lord Śrī Kṛṣṇa. This is corroborated in the Bhagavad-gītā (10.13) by Arjuna with reference to great authorities like Asita, Devala, Nārada and Vyāsa. Thus Mahārāja Yudhiṣṭhira, while leaving home for the North, constantly remembered Lord Śrī Kṛṣṇa within himself, following in the footsteps of his forefathers as well as the great devotees of all times.

TEXT 45

sarve tam anunirjagmur

bhrātaraḥ kṛta-niścayāḥ

kalinādharma-mitreṇa

dṛṣṭvā spṛṣṭāḥ prajā bhuvi

SYNONYMS

sarve-all his younger brothers; tam-him; anunirjagmuḥ-left home by following the elder; bhrātaraḥ-brothers; kṛta-niścayāḥ-decidedly; kalinā-by the age of Kali; adharma-principle of irreligion; mitreṇa-by the friend; dṛṣṭvā-observing; spṛṣṭāḥ-having overtaken; prajāḥ-all citizens; bhuvi-on the earth.

The younger brothers of Mahārāja Yudhiṣṭhira observed that the age of Kali had already arrived throughout the world and that the citizens of the kingdom were already affected by irreligious practice. Therefore they decided to follow in the footsteps of their elder brother.

The younger brothers of Mahārāja Yudhiṣṭhira were already obedient followers of the great Emperor, and they had sufficiently been trained to know the ultimate goal of life. They therefore decidedly followed their eldest brother in rendering devotional service to Lord Śrī Kṛṣṇa. According to the principles of sanātana-dharma, one must retire from family life after half the duration of life is finished and must engage himself in self-realization. But the question of engaging oneself is not always decided. Sometimes retired men are bewildered about how to engage themselves for the last days of life. Here is a decision by authorities like the Pāṇḍavas. All of them engaged themselves in favorably culturing the devotional service of the Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead. According to Svāmī Śrīdhara, dharma, artha, kāma and mokṣa, or fruitive activities, philosophical speculations and salvation, as conceived by several persons, are not the ultimate goal of life. They are more or less practiced by persons who have no information of the ultimate goal of life. The ultimate goal of life is already indicated by the Lord Himself in the Bhagavad-gītā (18.64), and the Pāṇḍavas were intelligent enough to follow it without hesitation.

TEXT 46

te sādhu-kṛta-sarvārthā

jñātvātyantikam ātmanaḥ

manasā dhārayām āsur

vaikuṇṭha-caraṇāmbujam

SYNONYMS

te-all of them; sādhu-kṛta-having performed everything worthy of a saint; sarva-arthāḥ-that which includes everything worthy; jñātvā-knowing it well; ātyantikam-the ultimate; ātmanaḥ-of the living being; manasā-within the mind; dhārayām āsuḥ-sustained; vaikuṇṭha-the Lord of the spiritual sky; caraṇa-ambujam-the lotus feet.

They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Śrī Kṛṣṇa are the supreme goal of all. Therefore they meditated upon His feet without interruption.

In the Bhagavad-gītā (7.28) the Lord says that only those who have done pious deeds in previous lives and have become freed from the results of all impious acts can concentrate upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. The Pāṇḍavas, not only in this life but also in their previous lives, had always performed the supreme pious work, and thus they are ever free from all the reactions of impious work. It is quite reasonable, therefore, that they concentrated their minds upon the lotus feet of the Supreme Lord Śrī Kṛṣṇa. According to Śrī Viśvanātha Cakravartī, dharma, artha, kāma and mokṣa principles are accepted by persons who are not free from the results of impious action. Such persons affected with the contaminations of the above four principles cannot at once accept the lotus feet of the Lord in the spiritual sky. The Vaikuṇṭha world is situated far beyond the material sky. The material sky is under the management of Durgā Devī, or the material energy of the Lord, but the Vaikuṇṭha world is managed by the personal energy of the Lord.

TEXTS 47-48

tad-dhyānodriktayā bhaktyā

viśuddha-dhiṣaṇāḥ pare

tasmin nārāyaṇa-pade

ekānta-matayo gatim

avāpur duravāpāṁ te

asadbhir viṣayātmabhiḥ

vidhūta-kalmaṣā sthānaṁ

virajenātmanaiva hi

SYNONYMS

tat-that; dhyāna-positive meditation; utriktayā-being freed from; bhaktyā-by a devotional attitude; viśuddha-purified; dhiṣaṇāḥ-by intelligence; pare-unto the transcendence; tasmin-in that; nārāyaṇa-the Personality of Godhead Śrī Kṛṣṇa; pade-unto the lotus feet; ekānta-matayaḥ-of those who are fixed in the Supreme, who is one; gatim-destination; avāpuḥ-attained; duravāpām-very difficult to obtain; te-by them; asadbhiḥ-by the materialists; viṣaya-ātmabhiḥ-absorbed in material needs; vidhūta-washed off; kalmaṣāḥ-material contaminations; sthānam-abode; virajena-without material passion; ātmanā eva-by the selfsame body; hi-certainly.

Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies.

According to Śrīla Jīva Gosvāmī, a person freed from the three modes of material qualities, namely goodness, passion and ignorance, and situated in transcendence can reach the highest perfection of life without change of body. Śrīla Sanātana Gosvāmī in his Hari-bhakti-vilāsa says that a person, whatever he may be, can attain the perfection of a twice-born brāhmaṇa by undergoing the spiritual disciplinary actions under the guidance of a bona fide spiritual master, exactly as a chemist can turn gun metal into gold by chemical manipulation. It is therefore the actual guidance that matters in the process of becoming a brāhmaṇa, even without change of body, or in going back to Godhead without change of body. Śrīla Jīva Gosvāmī remarks that the word "hi" used in this connection positively affirms this truth, and there is no doubt about this factual position. The Bhagavad-gītā (14.26) also affirms this statement of Śrīla Jīva Gosvāmī when the Lord says that anyone who executes devotional service systematically without deviation can attain the perfection of Brahman by surpassing the contamination of the three modes of material nature, and when the Brahman perfection is still more advanced by the selfsame execution of devotional service, there is no doubt at all that one can attain the supreme spiritual planet, Goloka Vṛndāvana, without change of body, as we have already discussed in connection with the Lord's returning to His abode without a change of body.

TEXT 49

viduro 'pi parityajya

prabhāse deham ātmanaḥ

kṛṣṇāveśena tac-cittaḥ

pitṛbhiḥ sva-kṣayaṁ yayau

SYNONYMS

viduraḥ-Vidura (the uncle of Mahārāja Yudhiṣṭhira); api-also; parityajya-after quitting the body; prabhāse-in the place of pilgrimage at Prabhāsa; deham ātmanaḥ-his body; kṛṣṇa-the Personality of Godhead; āveśena-being absorbed in that thought; tat-his; cittaḥ-thoughts and actions; pitṛbhiḥ-along with the residents of Pitṛloka; sva-kṣayam-his own abode; yayau-departed.

Vidura, while on pilgrimage, left his body at Prabhāsa. Because he was absorbed in thought of Lord Kṛṣṇa, he was received by the denizens of Pitṛloka planet, where he returned to his original post.

The difference between the Pāṇḍavas and Vidura is that the Pāṇḍavas are eternal associates of the Lord, the Personality of Godhead, whereas Vidura is one of the administrative demigods in charge of the Pitṛloka planet and is known as Yamarāja. Men are afraid of Yamarāja because it is he only who awards punishment to the miscreants of the material world, but those who are devotees of the Lord have nothing to fear from him. To the devotees he is a cordial friend, but to the nondevotees he is fear personified. As we have already discussed, it is understood that Yamarāja was cursed by Maṇḍūka Muni to be degraded as a śūdra, and therefore Vidura was an incarnation of Yamarāja. As an eternal servitor of the Lord, he displayed his devotional activities very ardently and lived a life of a pious man, so much so that a materialistic man like Dhṛtarāṣṭra also got salvation by his instruction. So by his pious activities in the devotional service of the Lord he was able to always remember the lotus feet of the Lord, and thus he became washed of all contamination of a śūdra-born life. At the end he was again received by the denizens of Pitṛloka and posted in his original position. The demigods are also associates of the Lord without personal touch, whereas the direct associates of the Lord are in constant personal touch with Him. The Lord and His personal associates incarnate in many universes without cessation. The Lord remembers them all, whereas the associates forget due to their being very minute parts and parcels of the Lord; they are apt to forget such incidents due to being infinitesimal. This is corroborated in the Bhagavad-gītā (4.5).

TEXT 50

draupadī ca tadājñāya

patīnām anapekṣatām

vāsudeve bhagavati

hy ekānta-matir āpa tam

SYNONYMS

draupadī-Draupadī (the wife of the Pāṇḍavas); ca-and; tadā-at that time; ājñāya-knowing Lord Kṛṣṇa fully well; patīnām-of the husbands; anapekṣatām-who did not care for her; vāsudeve-unto Lord Vāsudeva (Kṛṣṇa); bhagavati-the Personality of Godhead; hi-exactly; eka-anta-absolutely; matiḥ-concentration; āpa-got; tam-Him (the Lord).

Draupadī also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. Both she and Subhadrā became absorbed in thoughts of Kṛṣṇa and attained the same results as their husbands.

When flying an airplane, one cannot take care of other planes. Everyone has to take care of his own plane, and if there is any danger, no other plane can help another in that condition. Similarly, at the end of life, when one has to go back home, back to Godhead, everyone has to take care of himself without help rendered by another. The help is, however, offered on the ground before flying in space. Similarly, the spiritual master, the father, the mother, the relatives, the husband and others can all render help during one's lifetime, but while crossing the sea one has to take care of himself and utilize the instructions formerly received. Draupadī had five husbands, and no one asked Draupadī to come; Draupadī had to take care of herself without waiting for her great husbands. And because she was already trained, she at once took to concentration upon the lotus feet of Lord Vāsudeva, Kṛṣṇa, the Personality of Godhead. The wives also got the same result as their husbands, in the same manner; that is to say, without changing their bodies they reached the destination of Godhead. Śrīla Viśvanātha Cakravartī Ṭhākura suggests that both Draupadī and Subhadrā, although her name is not mentioned herein, got the same result. None of them had to quit the body.

TEXT 51

yaḥ śraddhayaitad bhagavat-priyāṇāṁ

pāṇḍoḥ sutānām iti samprayāṇam

śṛṇoty alaṁ svastyayanaṁ pavitraṁ

labdhvā harau bhaktim upaiti siddhim

SYNONYMS

yaḥ-anyone who; śraddhayā-with devotion; etat-this; bhagavat-priyāṇām-of those who are very dear to the Personality of Godhead; pāṇḍoḥ-of Pāṇḍu; sutānām-of the sons; iti-thus; samprayāṇam-departure for the ultimate goal; śṛṇoti-hears; alam-only; svastyayanam-good fortune; pavitram-perfectly pure; labdhvā-by obtaining; harau-unto the Supreme Lord; bhaktim-devotional service; upaiti-gains; siddhim-perfection.

The subject of the departure of the sons of Pāṇḍu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.

Śrīmad-Bhāgavatam is a narration about the Personality of Godhead and the devotees of the Lord like the Pāṇḍavas. The narration of the Personality of Godhead and His devotees is absolute in itself, and thus to hear it with a devotional attitude is to associate with the Lord and constant companions of the Lord. By the process of hearing Śrīmad-Bhāgavatam one can attain the highest perfection of life, namely going back home, back to Godhead, without failure.

Thus end the Bhaktivedanta purports of the First Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Pāṇḍavas Retire Timely."

Chapter Sixteen

How Parīkṣit Received the Age of Kali

TEXT 1

sūta uvāca

tataḥ parīkṣid dvija-varya-śikṣayā

mahīṁ mahā-bhāgavataḥ śaśāsa ha

yathā hi sūtyām abhijāta-kovidāḥ

samādiśan vipra mahad-guṇas tathā

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; tataḥ-thereafter; parīkṣit-Mahārāja Parīkṣit; dvija-varya-the great twice-born brāhmaṇas; śikṣayā-by their instructions; mahīm-the earth; mahā-bhāgavataḥ-the great devotee; śaśāsa-ruled; ha-in the past; yathā-as they told it; hi-certainly; sūtyām-at the time of his birth; abhijāta-kovidāḥ-expert astrologers at the time of birth; samādiśan-gave their opinions; vipra-O brāhmaṇas; mahat-guṇaḥ-great qualities; tathā-true to that.

Sūta Gosvāmī said: O learned brāhmaṇas, Mahārāja Parīkṣit then began to rule over the world as a great devotee of the Lord under the instructions of the best of the twice-born brāhmaṇas. He ruled by those great qualities which were foretold by expert astrologers at the time of his birth.

At the time of Mahārāja Parīkṣit's birth, the expert astrologer-brāhmaṇas foretold some of his qualities. Mahārāja Parīkṣit developed all those qualities, being a great devotee of the Lord. The real qualification is to become a devotee of the Lord, and gradually all the good qualities worthy of possession develop. Mahārāja Parīkṣit was a mahā-bhāgavata, or a first-class devotee, who was not only well versed in the science of devotion but also able to convert others to become devotees by his transcendental instructions. Mahārāja Parīkṣit was, therefore, a devotee of the first order, and thus he used to consult great sages and learned brāhmaṇas, who could advise him by the śāstras how to execute the state administration. Such great kings were more responsible than modern elected executive heads because they obliged the great authorities by following their instructions left in Vedic literatures. There was no need for impractical fools to enact daily a new legislative bill and to conveniently alter it again and again to serve some purpose. The rules and regulations were already set forth by great sages like Manu, Yājñavalkya, Parāśara and other liberated sages, and the enactments were all suitable for all ages in all places. Therefore the rules and regulations were standard and without flaw or defect. Kings like Mahārāja Parīkṣit had their council of advisers, and all the members of that council were either great sages or brāhmaṇas of the first order. They did not accept any salary, nor had they any necessity for such salaries. The state would get the best advice without expenditure. They were themselves samadarśī, equal to everyone, both man and animal. They would not advise the king to give protection to man and instruct him to kill the poor animals. Such council members were not fools or representatives to compose a fool's paradise. They were all self-realized souls, and they knew perfectly well how all living beings in the state would be happy, both in this life and in the next. They were not concerned with the hedonistic philosophy of eat, drink, be merry and enjoy. They were philosophers in the real sense, and they knew well what is the mission of human life. Under all these obligations, the advisory council of the king would give correct directions, and the king or executive head, being himself a qualified devotee of the Lord, would scrutinizingly follow them for the welfare of the state. The state in the days of Mahārāja Yudhiṣṭhira or Mahārāja Parīkṣit was a welfare state in the real sense of the term because no one was unhappy in that state, be he man or animal. Mahārāja Parīkṣit was an ideal king for a welfare state of the world.

TEXT 2

sa uttarasya tanayām

upayema irāvatīm

janamejayādīṁś caturas

tasyām utpādayat sutān

SYNONYMS

saḥ-he; uttarasya-of King Uttara; tanayām-daughter; upayeme-married; irāvatīm-Irāvatī; janamejaya-ādīn-headed by Mahārāja Janamejaya; caturaḥ-four; tasyām-in her; utpādayat-begot; sutān-sons.

King Parīkṣit married the daughter of King Uttara and begot four sons, headed by Mahārāja Janamejaya.

Mahārāja Uttara was the son of Virāṭa and maternal uncle of Mahārāja Parīkṣit. Irāvatī, being the daughter of Mahārāja Uttara, was the cousin-sister of Mahārāja Parīkṣit, but cousin-brothers and sisters were allowed to get married if they did not belong to the same gotra, or family. In the Vedic system of marriage, the importance of the gotra, or family, was stressed. Arjuna also married Subhadrā, although she was his maternal cousin-sister.

Janamejaya: One of the rājarṣi kings and the famous son of Mahārāja Parīkṣit. His mother's name was Irāvatī, or according to some, Mādravatī. Mahārāja Janamejaya begot two sons of the names Jñātānīka and Śaṅkukarṇa. He celebrated several sacrifices in the Kurukṣetra pilgrimage site, and he had three younger brothers named Śrutasena, Ugrasena and Bhīmasena II. He invaded Takṣalā (Ajanta), and he decided to avenge the unlawful curse upon his great father, Mahārāja Parīkṣit. He performed a great sacrifice called Sarpa-yajña, to kill the race of serpents, including the takṣaka, which had bitten his father to death. On request from many influential demigods and sages, he had to change his decision to kill the race of snakes, but despite stopping the sacrifice, he satisfied everyone concerned in the sacrifice by rewarding them properly. In the ceremony, Mahāmuni Vyāsadeva also was present, and he personally narrated the history of the Battle of Kurukṣetra before the King. Later on by the order of Vyāsadeva, his disciple Vaiśampāyana narrated before the King the subject matter of Mahābhārata. He was much affected by his great father's untimely death and was very anxious to see him again, and he expressed his desire before the great sage Vyāsadeva. Vyāsadeva also fulfilled his desire. His father was present before him, and he worshiped both his father and Vyāsadeva with great respect and pomp. Being fully satisfied, he most munificently gave charities to the brāhmaṇas present at the sacrifice.

TEXT 3

ājahārāśva-medhāṁs trīn

gaṅgāyāṁ bhūri-dakṣiṇān

śāradvataṁ guruṁ kṛtvā

devā yatrākṣi-gocarāḥ

SYNONYMS

ājahāra-performed; aśva-medhān-horse sacrifices; trīn-three; gaṅgāyām-the bank of the Ganges; bhūri-sufficiently; dakṣiṇān-rewards; śāradvatam-unto Kṛpācārya; gurum-spiritual master; kṛtvā-having selected; devāḥ-the demigods; yatra-wherein; akṣi-eyes; gocarāḥ-within the purview.

Mahārāja Parīkṣit, after having selected Kṛpācārya for guidance as his spiritual master, performed three horse sacrifices on the banks of the Ganges. These were executed with sufficient rewards for the attendants. And at these sacrifices, even the common man could see demigods.

It appears from this verse that interplanetary travel by the denizens of higher planets is easy. In many statements in Bhāgavatam, we have observed that the demigods from heaven used to visit this earth to attend sacrifices performed by influential kings and emperors. Herein also we find that during the time of the horse sacrifice ceremony of Mahārāja Parīkṣit, the demigods from other planets were visible even to the common man, due to the sacrificial ceremony. The demigods are not generally visible to common men, as the Lord is not visible. But as the Lord, by His causeless mercy, descends to be visible to the common man, similarly the demigods also become visible to the common man by their own grace. Although celestial beings are not visible to the naked eyes of the inhabitants of this earth, it was due to the influence of Mahārāja Parīkṣit that the demigods also agreed to be visible. The kings used to spend lavishly during such sacrifices, as a cloud distributes rains. A cloud is nothing but another form of water, or, in other words, the waters of the earth transform into clouds. Similarly, the charity made by the kings in such sacrifices are but another form of the taxes collected from the citizens. But, as the rains fall down very lavishly and appear to be more than necessary, the charity made by such kings also seems to be more than what the citizen needs. Satisfied citizens will never organize agitation against the king, and thus there was no need in changing the monarchial state.

Even for a king like Mahārāja Parīkṣit there was need of a spiritual master for guidance. Without such guidance one cannot make progress in spiritual life. The spiritual master must be bona fide, and one who wants to have self-realization must approach and take shelter of a bona fide spiritual master to achieve real success.

TEXT 4

nijagrāhaujasā vīraḥ

kaliṁ digvijaye kvacit

nṛpa-liṅga-dharaṁ śūdraṁ

ghnantaṁ go-mithunaṁ padā

SYNONYMS

nijagrāha-sufficiently punished; ojasā-by prowess; vīraḥ-valiant hero; kalim-unto Kali, the master of the age; digvijaye-on his way to conquer the world; kvacit-once upon a time; nṛpa-liṅga-dharam-one who passes in the dress of a king; śūdram-the lower class; ghnantam-hurting; go-mithunam-a cow and bull; padā-on the leg.

Once, when Mahārāja Parīkṣit was on his way to conquer the world, he saw the master of Kali-yuga, who was lower than a śūdra, disguised as a king and hurting the legs of a cow and bull. The King at once caught hold of him to deal sufficient punishment.

The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains. Mahārāja Parīkṣit was astonished to see that a black śūdra, dressed like a ruler, was mistreating a cow, the most important animal in human society.

The age of Kali means mismanagement and quarrel. And the root cause of all mismanagement and quarrel is that worthless men with the modes of lower-class men, who have no higher ambition in life, come to the helm of the state management. Such men at the post of a king are sure to first hurt the cow and the brahminical culture, thereby pushing all society towards hell. Mahārāja Parīkṣit, trained as he was, got the scent of this root cause of all quarrel in the world. Thus he wanted to stop it in the very beginning.

TEXT 5

śaunaka uvāca

kasya hetor nijagrāha

kaliṁ digvijaye nṛpaḥ

nṛdeva-cihna-dhṛk śūdra-

ko 'sau gāṁ yaḥ padāhanat

tat kathyatāṁ mahā-bhāga

yadi kṛṣṇa-kathāśrayam

SYNONYMS

śaunakaḥ uvāca-Śaunaka Ṛṣi said; kasya-for what; hetoḥ-reason; nijagrāha-sufficiently punished; kalim-the master of the age of Kali; digvijaye-during the time of his world tour; nṛpaḥ-the King; nṛ-deva-royal person; cihna-dhṛk-decorated like; śūdrakaḥ-lowest of the śūdras; asau-he; gām-cow; yaḥ-one who; padā ahanat-struck on the leg; tat-all that; kathyatām-please describe; mahā-bhāga-O greatly fortunate one; yadi-if, however; kṛṣṇa-about Kṛṣṇa; kathā-āśrayam-related with His topics.

Śaunaka Ṛṣi inquired: Why did Mahārāja Parīkṣit simply punish him, since he was the lowest of the śūdras, having dressed as a king and having struck a cow on the leg? Please describe all these incidents if they relate to the topics of Lord Kṛṣṇa.

Śaunaka and the ṛṣis were astonished to hear that the pious Mahārāja Parīkṣit simply punished the culprit and did not kill him. This suggests that a pious king like Mahārāja Parīkṣit should have at once killed an offender who wanted to cheat the public by dressing like a king and at the same time daring to insult the purest of the animals, a cow. The ṛṣis in those days, however, could not even imagine that in the advanced days of the age of Kali the lowest of the śūdras will be elected as administrators and will open organized slaughterhouses for killing cows. Anyway, although hearing about a śūdraka who was a cheat and insulter of a cow was not very interesting to the great ṛṣis, they nevertheless wanted to hear about it to see if the event had any connection with Lord Kṛṣṇa. They were simply interested in the topics of Lord Kṛṣṇa, for anything that is dovetailed with the narration of Kṛṣṇa is worth hearing. There are many topics in the Bhāgavatam about sociology, politics, economics, cultural affairs, etc., but all of them are in relation with Kṛṣṇa, and therefore all of them are worth hearing. Kṛṣṇa is the purifying ingredient in all matters, regardless of what they are. In the mundane world, everything is impure due to its being a product of the three mundane qualities. The purifying agent, however, is Kṛṣṇa.

TEXT 6

athavāsya padāmbhoja-

makaranda-lihāṁ satām

kim anyair asad-ālāpair

āyuṣo yad asad-vyayaḥ

SYNONYMS

athavā-otherwise; asya-of His (Lord Kṛṣṇa's); pada-ambhoja-lotus feet; makaranda-lihām-of those who lick the honey from such a lotus flower; satām-of those who are to exist eternally; kim anyaiḥ-what is the use of anything else; asat-illusory; ālāpaiḥ-topics; āyuṣaḥ-of the duration of life; yat-that which is; asat-vyayaḥ-unnecessary waste of life.

The devotees of the Lord are accustomed to licking up the honey available from the lotus feet of the Lord. What is the use of topics which simply waste one's valuable life?

Lord Kṛṣṇa and His devotees are both on the transcendental plane; therefore the topics of Lord Kṛṣṇa and of His pure devotees are equally good. The Battle of Kurukṣetra is full of politics and diplomacy, but because the topics are related with Lord Kṛṣṇa, the Bhagavad-gītā is therefore adored all over the world. There is no need to eradicate politics, economics, sociology, etc., which are mundane to the mundaners. To a pure devotee, who is actually related with the Lord, such mundane things are transcendental if dovetailed with the Lord or with His pure devotees. We have heard and talked about the activities of the Pāṇḍavas, and we now are dealing with the topics of Mahārāja Parīkṣit, but because all these topics are related to the Lord Śrī Kṛṣṇa, they are all transcendental, and pure devotees have great interest in hearing them. We have already discussed this matter in connection with the prayers of Bhīṣmadeva.

Our duration of life is not very long, and there is no certainty of when we shall be ordered to leave everything for the next stage. Thus it is our duty to see that not a moment of our life is wasted in topics which are not related with Lord Kṛṣṇa. Any topic, however pleasant, is not worth hearing if it is devoid of its relation to Kṛṣṇa.

The spiritual planet, Goloka Vṛndāvana, the eternal abode of Lord Kṛṣṇa, is shaped like the whorl of a lotus flower. Even when the Lord descends to any one of the mundane planets, He does so by manifesting His own abode as it is. Thus His feet remain always on the same big whorl of the lotus flower. His feet are also as beautiful as the lotus flower. Therefore it is said that Lord Kṛṣṇa has lotus feet.

A living being is eternal by constitution. He is, so to speak, in the whirlpool of birth and death due to his contact with material energy. Freed from such material energy, a living entity is liberated and is eligible to return home, back to Godhead. Those who want to live forever without changing their material bodies should not waste valuable time with topics other than those relating to Lord Kṛṣṇa and His devotees.

TEXT 7

kṣudrāyuṣāṁ nṛṇām aṅga

martyānām ṛtam icchatām

ihopahūto bhagavān

mṛtyuḥ śāmitra-karmaṇi

SYNONYMS

kṣudra-very small; āyuṣām-of the duration of life; nṛṇām-of the human beings; aṅga-O Sūta Gosvāmī; martyānām-of those who are sure to meet death; ṛtam-eternal life; icchatām-of those who desire it; iha-herein; upahūtaḥ-called for being present; bhagavān-representing the Lord; mṛtyuḥ-the controller of death, Yamarāja; śāmitra-suppressing; karmaṇi-performances.

O Sūta Gosvāmī, there are those amongst men who desire freedom from death and get eternal life. They escape the slaughtering process by calling the controller of death, Yamarāja.

The living entity, as he develops from lower animal life to a higher human being and gradually to higher intelligence, becomes anxious to get free from the clutches of death. Modern scientists try to avoid death by physiochemical advancement of knowledge, but alas, the controller of death, Yamarāja, is so cruel that he does not spare even the very life of the scientist himself. The scientist, who puts forward the theory of stopping death by advancement of scientific knowledge, becomes himself a victim of death when he is called by Yamarāja. What to speak of stopping death, no one can enhance the short period of life even by a fraction of a moment. The only hope of suspending the cruel slaughtering process of Yamarāja is to call him to hear and chant the holy name of the Lord. Yamarāja is a great devotee of the Lord, and he likes to be invited to kīrtanas and sacrifices by the pure devotees, who are constantly engaged in the devotional service of the Lord. Thus the great sages, headed by Śaunaka and others, invited Yamarāja to attend the sacrifice performed at Naimiṣāraṇya. This was good for those who did not want to die.

TEXT 8

na kaścin mriyate tāvad

yāvad āsta ihāntakaḥ

etad-arthaṁ hi bhagavān

āhūtaḥ paramarṣibhiḥ

aho nṛ-loke pīyeta

hari-līlāmṛtaṁ vacaḥ

SYNONYMS

na-not; kaścit-anyone; mriyate-will die; tāvat-so long; yāvat-as long as; āste-is present; iha-herein; antakaḥ-one who causes the end of life; etat-this; artham-reason; hi-certainly; bhagavān-the representative of the Lord; āhūtaḥ-invited; parama-ṛṣibhiḥ-by the great sages; aho-alas; nṛ-loke-in human society; pīyeta-let them drink; hari-līlā-transcendental pastimes of the Lord; amṛtam-nectar for eternal life; vacaḥ-narrations.

As long as Yamarāja, who causes everyone's death, is present here, no one shall meet with death. The great sages have invited the controller of death, Yamarāja, who is the representative of the Lord. Living beings who are under his grip should take advantage by hearing the deathless nectar in the form of this narration of the transcendental pastimes of the Lord.

Every human being dislikes meeting death, but he does not know how to get rid of death. The surest remedy for avoiding death is to accustom oneself to hearing the nectarean pastimes of the Lord as they are systematically narrated in the text of Śrīmad-Bhāgavatam. It is advised herein, therefore, that any human being who desires freedom from death should take to this course of life as recommended by the ṛṣis headed by Śaunaka.

TEXT 9

mandasya manda-prajñasya

vayo mandāyuṣaś ca vai

nidrayā hriyate naktaṁ

divā ca vyartha-karmabhiḥ

SYNONYMS

mandasya-of the lazy; manda-paltry; prajñasya-of intelligence; vayaḥ-age; manda-short; āyuṣaḥ-of duration of life; ca-and; vai-exactly; nidrayā-by sleeping; hriyate-passes away; naktam-night; divā-daytime; ca-also; vyartha-for nothing; karmabhiḥ-by activities.

Lazy human beings with paltry intelligence and a short duration of life pass the night sleeping and the day performing activities that are for naught.

The less intelligent do not know the real value of the human form of life. The human form is a special gift of material nature in the course of her enforcing stringent laws of miseries upon the living being. It is a chance to achieve the highest boon of life, namely to get out of the entanglement of repeated birth and death. The intelligent take care of this important gift by strenuously endeavoring to get out of the entanglement. But the less intelligent are lazy and unable to evaluate the gift of the human body to achieve liberation from the material bondage; they become more interested in so-called economic development and work very hard throughout life simply for the sense enjoyment of the temporary body. Sense enjoyment is also allowed to the lower animals by the law of nature, and thus a human being is also destined to a certain amount of sense enjoyment according to his past or present life. But one should definitely try to understand that sense enjoyment is not the ultimate goal of human life. Herein it is said that during the daytime one works "for nothing" because the aim is nothing but sense enjoyment. We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy, but they are all meant for sense enjoyment, and not for getting out of material bondage. And after working hard during the daytime, a tired man either sleeps or engages in sex habits at night. That is the program of materialistic civilized life for the less intelligent. Therefore they are designated herein as lazy, unfortunate and short-lived.

TEXT 10

sūta uvāca

yadā parīkṣit kuru-jāṅgale 'vasat

kaliṁ praviṣṭaṁ nija-cakravartite

niśamya vārtām anatipriyāṁ tataḥ

śarāsanaṁ saṁyuga-śauṇḍir ādade

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; yadā-when; parīkṣit-Mahārāja Parīkṣit; kuru-jāṅgale-in the capital of Kuru's empire; avasat-was residing; kalim-the symptoms of the age of Kali; praviṣṭam-entered; nija-cakravartite-within his jurisdiction; niśamya-thus hearing; vārtām-news; anati-priyām-not very palatable; tataḥ-thereafter; śarāsanam-arrows and bow; saṁyuga-having gotten a chance for; śauṇḍiḥ-martial activities; ādade-took up.

Sūta Gosvāmī said: While Mahārāja Parīkṣit was residing in the capital of the Kuru empire, the symptoms of the age of Kali began to infiltrate within the jurisdiction of his state. When he learned about this, he did not think the matter very palatable. This did, however, give him a chance to fight. He took up his bow and arrows and prepared himself for military activities.

The state administration of Mahārāja Parīkṣit was so perfect that he was sitting in his capital peacefully. But he got the news that the symptoms of the age of Kali had already infiltrated into the jurisdiction of his state, and he did not like this news. What are the symptoms of the age of Kali? They are (1) illicit connection with women, (2) indulgence in meat-eating, (3) intoxication and (4) taking pleasure in gambling. The age of Kali literally means the age of quarrel, and the abovementioned four symptoms in human society are the root causes for all kinds of quarrel. Mahārāja Parīkṣit heard that some of the people of the state had already taken to those symptoms, and he wanted to take immediate steps against such causes of unrest. This means that at least up to the regime of Mahārāja Parīkṣit, such symptoms of public life were practically unknown, and as soon as they were slightly detected, he wanted to root them out. The news was not palatable for him, but in a way it was, because Mahārāja Parīkṣit got a chance to fight. There was no need to fight with small states because everyone was peacefully under his subordination, but the Kali-yuga miscreants gave his fighting spirit a chance for exhibition. A perfect kṣatriya king is always jubilant as soon as he gets a chance to fight, just as a sportsman is eager when there is a chance for a sporting match. It is no argument that in the age of Kali such symptoms are predestined. If so, then why was there preparation for fighting out such symptoms? Such arguments are offered by lazy and unfortunate men. In the rainy season, rain is predestined, and yet people take precautions to protect themselves. Similarly, in the age of Kali the symptoms as above mentioned are sure to infiltrate into social life, but it is the duty of the state to save the citizens from the association of the agents of the age of Kali. Mahārāja Parīkṣit wanted to punish the miscreants indulging in the symptoms of Kali, and thus save the innocent citizens who were pure in habit by culture of religion. It is the duty of the king to give such protection, and Mahārāja Parīkṣit was perfectly right when he prepared himself to fight.

TEXT 11

svalaṅkṛtaṁ śyāma-turaṅga-yojitaṁ

rathaṁ mṛgendra-dhvajam āśritaḥ purāt

vṛto rathāśva-dvipapatti-yuktayā

sva-senayā digvijayāya nirgataḥ

SYNONYMS

su-alaṅkṛtam-very well decorated; śyāma-black; turaṅga-horses; yojitam-tackled; ratham-chariot; mṛga-indra-lion; dhvajam-flagged; āśritaḥ-under the protection; purāt-from the capital; vṛtaḥ-surrounded by; ratha-charioteers; aśva-cavalry; dvipapatti-elephants; yuktayā-thus being equipped; sva-senayā-along with infantry; digvijayāya-for the purpose of conquering; nirgataḥ-went out.

Mahārāja Parīkṣit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions.

Mahārāja Parīkṣit is distinguished from his grandfather Arjuna, for black horses pulled his chariot instead of white horses. He marked his flag with the mark of a lion, and his grandfather marked his with the mark of Hanumānjī. A royal procession like that of Mahārāja Parīkṣit surrounded by well-decorated chariots, cavalry, elephants, infantry and band not only is pleasing to the eyes, but also is a sign of a civilization that is aesthetic even on the fighting front.

TEXT 12

bhadrāśvaṁ ketumālaṁ ca

bhārataṁ cottarān kurūn

kimpuruṣādīni varṣāṇi

vijitya jagṛhe balim

SYNONYMS

bhadrāśvam-Bhadrāśva; ketumālam-Ketumāla; ca-also; bhāratam-Bhārata; ca-and; uttarān-the northern countries; kurūn-the kingdom of the Kuru dynasty; kimpuruṣa-ādīni-a country beyond the northern side of the Himalayas; varṣāṇi-parts of the earth planet; vijitya-conquering; jagṛhe-exacted; balim-strength.

Mahārāja Parīkṣit then conquered all parts of the earthly planet-Bhadrāśva, Ketumāla, Bhārata, the northern Kuru, Kimpuruṣa, etc.-and exacted tributes from their respective rulers.

Bhadrāśva: It is an island near Meru Parvata. There is a description of this island in the Mahābhārata (Bhīṣma parva 7.16-18). The description was narrated by Sañjaya to Dhṛtarāṣṭra.

Mahārāja Yudhiṣṭhira also conquered this island, and thus the province was included within the jurisdiction of his empire. Mahārāja Parīkṣit was formerly declared to be the emperor of all lands ruled by his grandfather, but still he had to establish his supremacy while he was out of his capital to exact tribute from such states.

Ketumāla: This earth planet is divided into seven parts, and according to others it is divided into nine parts. This earth is called Jambūdvīpa and is divided into nine varṣas. Bhārata-varṣa is one of the above mentioned nine varṣas. Such varṣas are known as continents in the modern geographical context. Ketumāla is described as one of the above varṣas. It is said that in this varṣa, women are the most beautiful. This varṣa was conquered by Arjuna also. A description of this part of the world is available in the Mahābhārata (Sabhā Parva 286.32-33).

It is said that this part of the world is situated on the western side of the Meru Parvata, and the inhabitants of this province used to live up to ten thousands of years (Bhīṣma Parva 6.16.31-32). Human beings living in this part of the globe are of golden color, and the women resemble the angels of heaven. The inhabitants are free from all kinds of diseases and grief.

Bhārata-varṣa: This part of the world is also one of the nine varṣas of the Jambūdvīpa, or earthly planet. Each planet is also sometimes called a dvīpa because of its being an island in the fathomless outer space. Each planet is factually an island in the airy ocean of outer space. Jambūdvīpa is only one of such countless islands in this airy ocean of space. A description of Bhārata-varṣa is given in the Mahābhārata (Bhīṣma Parva, Chapters 9-10).

Uttarāḥ: According to Śrīdhara Svāmī these parts of the world are called Ilāvṛta-varṣa, or the mediterranean countries of Europe. The description of the Ilāvṛta-varṣa is given in the Mahābhārata (Sabhā Parva 28.7-8) as follows:

nagarāṁś ca vanāṁś caiva

nadīś ca vimalodakāḥ

puruṣān deva-kalpāṁś ca

nārīś ca priya-darśanāḥ

adṛṣṭa-pūrvān subhagān

sa dadarśa dhanañjayaḥ

sadanāni ca śubhrāṇi

nārīś cāpsarasāṁ nibhāḥ

It is twice mentioned here that the women are beautiful, and some of them are equal to the apsarās, or heavenly women. Therefore the countries mentioned are round about the Mediterranean coast.

Kimpuruṣa-varṣa: It is stated to be situated beyond the northern side of Darjelling Dhavala Giri and probably may be a country like Nepal, Bhutan, Tibet and China. These parts of the world were also conquered by Arjuna (Sabhā Parva 28.1-2). The Kimpuruṣas are descendants of the daughter of Dakṣa. When Mahārāja Yudhiṣṭhira performed a horse sacrifice, the inhabitants of these countries were also present to take part in the festival, and they paid tributes to the Emperor. This part of the world is called Kimpuruṣa-varṣa, or sometimes the Himalayan provinces (Himavatī). It is said that Śukadeva Gosvāmī was born in these Himalayan provinces, and he came to Bhārata-varṣa after crossing the Himalayan countries.

In other words, Mahārāja Parīkṣit conquered all the world, namely all the continents adjoining all the seas and oceans in all directions, namely the eastern, western, northern and southern parts of the world.

TEXTS 13-15

tatra tatropaśṛṇvānaḥ

sva-pūrveṣāṁ mahātmanām

pragīyamāṇaṁ ca yaśaḥ

kṛṣṇa-māhātmya-sūcakam

ātmānaṁ ca paritrātam

aśvatthāmno 'stra-tejasaḥ

snehaṁ ca vṛṣṇi-pārthānāṁ

teṣāṁ bhaktiṁ ca keśave

tebhyaḥ parama-santuṣṭaḥ

prīty-ujjṛmbhita-locanaḥ

mahā-dhanāni vāsāṁsi

dadau hārān mahā-manāḥ

SYNONYMS

tatra tatra-everywhere the King visited; upaśṛṇvānaḥ-continuously he heard; sva-pūrveṣām-about his own forefathers; mahā-ātmanām-who were all great devotees of the Lord; pragīyamāṇam-unto those who were thus addressing; ca-also; yaśaḥ-glories; kṛṣṇa-Lord Kṛṣṇa; māhātmya-glorious acts; sūcakam-indicating; ātmānam-his personal self; ca-also; paritrātam-delivered; aśvatthāmnaḥ-of Aśvatthāmā; astra-weapon; tejasaḥ-powerful rays; sneham-affection; ca-also; vṛṣṇi-pārthānām-between descendants of Vṛṣṇi and those of Pṛthā; teṣām-of all of them; bhaktim-devotion; ca-also; keśave-unto Lord Kṛṣṇa; tebhyaḥ-unto them; parama-extremely; santuṣṭaḥ-pleased; prīti-attraction; ujjṛmbhita-pleasingly open; locanaḥ-one who has such eyes; mahā-dhanāni-valuable riches; vāsāṁsi-clothing; dadau-gave in charity; hārān-necklace; mahā-manāḥ-one who has a broader outlook.

Wherever the King visited, he continuously heard the glories of his great forefathers, who were all devotees of the Lord, and also of the glorious acts of Lord Kṛṣṇa. He also heard how he himself had been protected by the Lord from the powerful heat of the weapon of Aśvatthāmā. People also mentioned the great affection between the descendants of Vṛṣṇi and Pṛthā due to the latter's great devotion to Lord Keśava. The King, being very pleased with the singers of such glories, opened his eyes in great satisfaction. Out of magnanimity he was pleased to award them very valuable necklaces and clothing.

Kings and great personalities of the state are presented with welcome addresses. This is a system from time immemorial, and Mahārāja Parīkṣit, since he was one of the well-known emperors of the world, was also presented with addresses of welcome in all parts of the world as he visited those places. The subject matter of those welcome addresses was Kṛṣṇa. Kṛṣṇa means Kṛṣṇa and His eternal devotees, as the king means the king and his confidential associates.

Kṛṣṇa and His unalloyed devotees cannot be separated, and therefore glorifying the devotee means glorifying the Lord and vice versa. Mahārāja Parīkṣit would not have been glad to hear about the glories of his forefathers like Mahārāja Yudhiṣṭhira and Arjuna had they not been connected with the acts of Lord Kṛṣṇa. The Lord descends specifically to deliver His devotees (paritrāṇāya sādhūnām [Bg. 4.8]). The devotees are glorified by the presence of the Lord because they cannot live for a moment without the presence of the Lord and His different energies. The Lord is present for the devotee by His acts and glories, and therefore Mahārāja Parīkṣit felt the presence of the Lord when He was glorified by His acts, especially when he was saved by the Lord in the womb of his mother. The devotees of the Lord are never in danger, but in the material world which is full of dangers at every step, the devotees are apparently placed into dangerous positions, and when they are saved by the Lord, the Lord is glorified. Lord Kṛṣṇa would not have been glorified as the speaker of the Bhagavad-gītā had His devotees like the Pāṇḍavas not been entangled in the Battlefield of Kurukṣetra. All such acts of the Lord were mentioned in the addresses of welcome, and Mahārāja Parīkṣit, in full satisfaction, rewarded those who presented such addresses. The difference between the presentation of welcome addresses today and in those days is that formerly the welcome addresses were presented to a person like Mahārāja Parīkṣit. The welcome addresses were full of facts and figures, and those who presented such addresses were sufficiently rewarded, whereas in the present days the welcome addresses are presented not always with factual statements but to please the postholder, and often they are full of flattering lies. And rarely are those who present such welcome addresses rewarded by the poor receiver.

TEXT 16

sārathya-pāraṣada-sevana-sakhya-dautya-

vīrāsanānugamana-stavana-praṇāmān

snigdheṣu pāṇḍuṣu jagat-praṇatiṁ ca viṣṇor

bhaktiṁ karoti nṛ-patiś caraṇāravinde

SYNONYMS

sārathya-acceptance of the post of a chariot driver; pāraṣada-acceptance of the presidency in the assembly of the Rājasūya sacrifice; sevana-engaging the mind constantly in the service of the Lord; sakhya-to think of the Lord as a friend; dautya-acceptance of the post of a messenger; vīra-āsana-acceptance of the post of a watchman with a drawn sword at night; anugamana-following in the footsteps; stavana-offering of prayers; praṇāmān-offering obeisances; snigdheṣu-unto them who are malleable to the will of the Lord; pāṇḍuṣu-unto the sons of Pāṇḍu; jagat-the universal; praṇatim-one who is obeyed; ca-and; viṣṇoḥ-of Viṣṇu; bhaktim-devotion; karoti-does; nṛ-patiḥ-the King; caraṇa-aravinde-unto His lotus feet.

Mahārāja Parīkṣit heard that out of His causeless mercy Lord Kṛṣṇa [Viṣṇu], who is universally obeyed, rendered all kinds of service to the malleable sons of Pāṇḍu by accepting posts ranging from chariot driver to president to messenger, friend, night watchman, etc., according to the will of the Pāṇḍavas, obeying them like a servant and offering obeisances like one younger in years. When he heard this, Mahārāja Parīkṣit became overwhelmed with devotion to the lotus feet of the Lord.

Lord Kṛṣṇa is everything to the unalloyed devotees like the Pāṇḍavas. The Lord was for them the Supreme Lord, the spiritual master, the worshipable Deity, the guide, the chariot driver, the friend, the servant, the messenger and everything they could conceive of. And thus the Lord also reciprocated the feelings of the Pāṇḍavas. Mahārāja Parīkṣit, as a pure devotee of the Lord, could appreciate the Lord's transcendental reciprocation of the feelings of His devotees, and thus he himself also was overwhelmed with the dealings of the Lord. Simply by appreciating the dealings of the Lord with His pure devotees, one can attain salvation. The Lord's dealings with His devotees appear to be ordinary human dealings, but one who knows them in truth becomes at once eligible to go back home, back to Godhead. The Pāṇḍavas were so malleable to the will of the Lord that they could sacrifice any amount of energy for the service of the Lord, and by such unalloyed determination they could secure the Lord's mercy in any shape they desired.

TEXT 17

tasyaivaṁ vartamānasya

pūrveṣāṁ vṛttim anvaham

nātidūre kilāścaryaṁ

yad āsīt tan nibodha me

SYNONYMS

tasya-of Mahārāja Parīkṣit; evam-thus; vartamānasya-remaining absorbed in such thought; pūrveṣām-of his forefathers; vṛttim-good engagement; anvaham-day after day; na-not; ati-dūre-far off; kila-verily; āścaryam-astonishing; yat-that; āsīt-was; tat-which; nibodha-know it; me-from me.

Now you may hear from me of what happened while Mahārāja Parīkṣit was passing his days hearing of the good occupations of his forefathers and being absorbed in thought of them.

TEXT 18

dharmaḥ padaikena caran

vicchāyām upalabhya gām

pṛcchati smāśru-vadanāṁ

vivatsām iva mātaram

SYNONYMS

dharmaḥ-the personality of religious principles; padā-leg; ekena-on one only; caran-wandering; vicchāyām-overtaken by the shadow of grief; upalabhya-having met; gām-the cow; pṛcchati-asking; sma-with; aśru-vadanām-with tears on the face; vivatsām-one who has lost her offspring; iva-like; mātaram-the mother.

The personality of religious principles, Dharma, was wandering about in the form of a bull. And he met the personality of earth in the form of a cow who appeared to grieve like a mother who had lost her child. She had tears in her eyes, and the beauty of her body was lost. Thus Dharma questioned the earth as follows.

The bull is the emblem of the moral principle, and the cow is the representative of the earth. When the bull and the cow are in a joyful mood, it is to be understood that the people of the world are also in a joyful mood. The reason is that the bull helps production of grains in the agricultural field, and the cow delivers milk, the miracle of aggregate food values. The human society, therefore, maintains these two important animals very carefully so that they can wander everywhere in cheerfulness. But at the present moment in this age of Kali both the bull and the cow are now being slaughtered and eaten up as foodstuff by a class of men who do not know the brahminical culture. The bull and the cow can be protected for the good of all human society simply by the spreading of brahminical culture as the topmost perfection of all cultural affairs. By advancement of such culture, the morale of society is properly maintained, and so peace and prosperity are also attained without extraneous effort. When brahminical culture deteriorates, the cow and bull are mistreated, and the resultant actions are prominent by the following symptoms.

TEXT 19

dharma uvāca

kaccid bhadre 'nāmayam ātmanas te

vicchāyāsi mlāyateṣan mukhena

ālakṣaye bhavatīm antarādhiṁ

dūre bandhuṁ śocasi kañcanāmba

SYNONYMS

dharmaḥ uvāca-Dharma inquired; kaccit-whether; bhadre-madam; anāmayam-quite hale and hearty; ātmanaḥ-self; te-unto you; vicchāyā asi-appear to be covered with the shadow of grief; mlāyatā-which darkens; īṣat-slightly; mukhena-by the face; ālakṣaye-you look; bhavatīm-unto yourself; antarādhim-some disease within; dūre-long distant; bandhum-friend; śocasi-thinking of; kañcana-someone; amba-O mother.

Dharma [in the form of a bull] asked: Madam, are you not hale and hearty? Why are you covered with the shadow of grief? It appears by your face that you have become black. Are you suffering from some internal disease, or are you thinking of some relative who is away in a distant place?

The people of the world in this age of Kali are always full of anxieties. Everyone is diseased with some kind of ailment. From the very faces of the people of this age, one can find out the index of the mind. Everyone feels the absence of his relative who is away from home. The particular symptom of the age of Kali is that no family is now blessed to live together. To earn a livelihood, the father lives at a place far away from the son, or the wife lives far away from the husband and so on. There are sufferings from internal diseases, separation from those near and dear, and anxieties for maintaining the status quo. These are but some important factors which make the people of this age always unhappy.

TEXT 20

pādair nyūnaṁ śocasi maika-pādam

ātmānaṁ vā vṛṣalair bhokṣyamāṇam

āho surādīn hṛta-yajña-bhāgān

prajā uta svin maghavaty avarṣati

SYNONYMS

pādaiḥ-by three legs; nyūnam-diminished; śocasi-if you are lamenting for that; mā-my; eka-pādam-only one leg; ātmānam-own body; vā-or; vṛṣalaiḥ-by the unlawful meat-eaters; bhokṣyamāṇam-to be exploited; āhoḥ-in sacrifice; sura-ādīn-the authorized demigods; hṛta-yajña-devoid of sacrificial; bhāgān-share; prajāḥ-the living beings; uta-increasing; svit-whether; maghavati-in famine and scarcity; avarṣati-because of rainlessness.

I have lost my three legs and am now standing on one only. Are you lamenting for my state of existence? Or are you in great anxiety because henceforward the unlawful meat-eaters will exploit you? Or are you in a sorry plight because the demigods are now bereft of their share of sacrificial offerings because no sacrifices are being performed at present? Or are you grieving for living beings because of their sufferings due to famine and drought?

With the progress of the age of Kali, four things particularly, namely the duration of life, mercy, the power of recollection, and moral or religious principles will gradually diminish. Since Dharma, or the principles of religion, would be lost in the proportion of three out of four, the symbolic bull was standing on one leg only. When three fourths of the population of the whole world become irreligious, the situation is converted into hell for the animals. In the age of Kali, godless civilizations will create so many so-called religious societies in which the Personality of Godhead will be directly or indirectly defied. And thus faithless societies of men will make the world uninhabitable for the saner section of people. There are gradations of human beings in terms of proportionate faith in the Supreme Personality of Godhead. The first-class faithful men are the Vaiṣṇavas and the brāhmaṇas, then the kṣatriyas, then the vaiśyas, then the śūdras, then the mlecchas, the yavanas and at last the caṇḍālas. The degradation of the human instinct begins from the mlecchas, and the caṇḍāla state of life is the last word in human degradation. All the above terms mentioned in the Vedic literatures are never meant for any particular community or birth. They are different qualifications of human beings in general. There is no question of birthright or community. One can acquire the respective qualifications by one's own efforts, and thus the son of a Vaiṣṇava can become a mleccha, or the son of a caṇḍāla can become more than a brāhmaṇa, all in terms of their association and intimate relation with the Supreme Lord.

The meat-eaters are generally called mlecchas. But all meat-eaters are not mlecchas. Those who accept meat in terms of scriptural injunctions are not mlecchas, but those who accept meat without restriction are called mlecchas. Beef is forbidden in the scriptures, and the bulls and cows are offered special protection by followers of the Vedas. But in this age of Kali, people will exploit the body of the bull and the cow as they like, and thus they will invite sufferings of various types.

The people of this age will not perform any sacrifice. The mleccha population will care very little for performances of sacrifices, although performance of sacrifice is essential for persons who are materially engaged in sense enjoyment. In the Bhagavad-gītā performance of sacrifices is strongly recommended (Bg. 3.14-16).

The living beings are created by the creator Brahmā, and just to maintain the created living being progressively towards the path back to Godhead, the system of performing sacrifice is also created by him. The system is that living beings live on the produce of grains and vegetables, and by eating such foodstuff they get vital power of the body in the shape of blood and semina, and from blood and semina one living being is able to create other living beings. But the production of grains, grass, etc. becomes possible by rain, and this rain is made to shower properly by performance of recommended sacrifices. Such sacrifices are directed by the rites of the Vedas, namely Sāma, Yajur, Ṛg and Atharva. In the Manu-smṛti it is recommended that by offerings of sacrifice on the altar of the fire, the sun-god is pleased. When the sun-god is pleased, he properly collects water from the sea, and thus sufficient clouds collect on the horizon and rains fall. After sufficient rains fall, there is sufficient production of grains for men and all animals, and thus there is energy in the living being for progressive activity. The mlecchas, however, make plans to install slaughterhouses for killing bulls and cows along with other animals, thinking that they will prosper by increasing the number of factories and live on animal food without caring for performance of sacrifices and production of grains. But they must know that even for the animals they must produce grass and vegetables, otherwise the animals cannot live. And to produce grass for the animals, they require sufficient rains. Therefore they have to depend ultimately on the mercy of the demigods like the sun-god, Indra and Candra, and such demigods must be satisfied by performances of sacrifice.

This material world is a sort of prison house, as we have several times mentioned. The demigods are the servants of the Lord who see to the proper upkeep of the prison house. These demigods want to see that the rebel living beings, who want to survive faithlessly, are gradually turned towards the supreme power of the Lord. Therefore, the system of offering sacrifice is recommended in the scriptures.

The materialistic men want to work hard and enjoy fruitive results for sense enjoyment. Thus they are committing many types of sins at every step of life. Those, however, who are consciously engaged in the devotional service of the Lord are transcendental to all varieties of sin and virtue. Their activities are free from the contamination of the three modes of material nature. For the devotees there is no need for performance of prescribed sacrifices because the very life of the devotee is a symbol of sacrifice. But persons who are engaged in fruitive activities for sense enjoyment must perform the prescribed sacrifices because that is the only means to get free from the reaction of all sins committed by fruitive workers. Sacrifice is the means for counteracting such accumulated sins. The demigods are pleased when such sacrifices are performed, just as prison officers are satisfied when the prisoners are turned into obedient subjects. Lord Caitanya, however, has recommended only one yajña, or sacrifice, called the saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, in which everyone can take part. Thus both devotees and fruitive workers can derive equal benefit from the performances of saṅkīrtana-yajña.

TEXT 21

arakṣyamāṇāḥ striya urvi bālān

śocasy atho puruṣādair ivārtān

vācaṁ devīṁ brahma-kule kukarmaṇy

abrahmaṇye rāja-kule kulāgryān

SYNONYMS

arakṣyamāṇāḥ-unprotected; striyaḥ-women; urvi-on the earth; bālān-children; śocasi-you are feeling compassion; atho-as such; puruṣa-ādaiḥ-by men; iva-like that; ārtān-those who are unhappy; vācam-vocabulary; devīm-the goddess; brahma-kule-in the family of the brāhmaṇa; kukarmaṇi-acts against the principles of religion; abrahmaṇye-persons against the brahminical culture; rāja-kule-in the administrative family; kula-agryān-most of all the families (the brāhmaṇas).

Are you feeling compunction for the unhappy women and children who are left forlorn by unscrupulous persons? Or are you unhappy because the goddess of learning is being handled by brāhmaṇas addicted to acts against the principles of religion? Or are you sorry to see that the brāhmaṇas have taken shelter of administrative families that do not respect brahminical culture?

In the age of Kali, the women and the children, along with brāhmaṇas and cows, will be grossly neglected and left unprotected. In this age illicit connection with women will render many women and children uncared for. Circumstantially, the women will try to become independent of the protection of men, and marriage will be performed as a matter of formal agreement between man and woman. In most cases, the children will not be taken care of properly. The brāhmaṇas are traditionally intelligent men, and thus they will be able to pick up modern education to the topmost rank, but as far as moral and religious principles are concerned, they shall be the most fallen. Education and bad character go ill together, but such things will run parallel. The administrative heads as a class will condemn the tenets of Vedic wisdom and will prefer to conduct a so-called secular state, and the so-called educated brāhmaṇas will be purchased by such unscrupulous administrators. Even a philosopher and writer of many books on religious principles may also accept an exalted post in a government which denies all the moral codes of the śāstras. The brāhmaṇas are specifically restricted from accepting such service. But in this age they will not only accept service, but they will do so even if it is of the meanest quality. These are some of the symptoms of the Kali age which are harmful to the general welfare of human society.

TEXT 22

kiṁ kṣatra-bandhūn kalinopasṛṣṭān

rāṣṭrāṇi vā tair avaropitāni

itas tato vāśana-pāna-vāsaḥ-

snāna-vyavāyonmukha-jīva-lokam

SYNONYMS

kim-whether; kṣatra-bandhūn-the unworthy administrators; kalinā-by the influence of the age of Kali; upasṛṣṭān-bewildered; rāṣṭrāṇi-state affairs; vā-or; taiḥ-by them; avaropitāni-put into disorder; itaḥ-here; tataḥ-there; vā-or; aśana-accepting foodstuff; pāna-drink; vāsaḥ-residence; snāna-bath; vyavāya-sexual intercourse; unmukha-inclined; jīva-lokam-human society.

The so-called administrators are now bewildered by the influence of this age of Kali, and thus they have put all state affairs into disorder. Are you now lamenting this disorder? Now the general populace does not follow the rules and regulations for eating, sleeping, drinking, mating, etc., and they are inclined to perform such anywhere and everywhere. Are you unhappy because of this?

There are some necessities of life on a par with those of the lower animals, and they are eating, sleeping, fearing and mating. These bodily demands are for both the human beings and the animals. But the human being has to fulfill such desires not like animals, but like a human being. A dog can mate with a bitch before the public eyes without hesitation, but if a human being does so the act will be considered a public nuisance, and the person will be criminally prosecuted. Therefore for the human being there are some rules and regulations, even for fulfilling common demands. The human society avoids such rules and regulations when it is bewildered by the influence of the age of Kali. In this age, people are indulging in such necessities of life without following the rules and regulations, and this deterioration of social and moral rules is certainly lamentable because of the harmful effects of such beastly behavior. In this age, the fathers and the guardians are not happy with the behavior of their wards. They should know that so many innocent children are victims of bad association awarded by the influence of this age of Kali. We know from Śrīmad-Bhāgavatam that Ajāmila, an innocent son of a brāhmaṇa, was walking down a road and saw a śūdra pair sexually embracing. This attracted the boy, and later on the boy became a victim of all debaucheries. From a pure brāhmaṇa, he fell down to the position of a wretched urchin, and it was all due to bad association. There was but one victim like Ajāmila in those days, but in this age of Kali the poor innocent students are daily victims of cinemas which attract men only for sex indulgence. The so-called administrators are all untrained in the affairs of a kṣatriya. The kṣatriyas are meant for administration, as the brāhmaṇas are meant for knowledge and guidance. The word kṣatra-bandhu refers to the so-called administrators or persons promoted to the post of the administrator without proper training by culture and tradition. Nowadays they are promoted to such exalted posts by the votes of the people who are themselves fallen in the rules and regulations of life. How can such people select a proper man when they are themselves fallen in the standard of life? Therefore, by the influence of the age of Kali, everywhere, politically, socially or religiously, everything is topsy-turvy, and therefore for the sane man it is all regrettable.

TEXT 23

yadvāmba te bhūri-bharāvatāra-

kṛtāvatārasya harer dharitri

antarhitasya smaratī visṛṣṭā

karmāṇi nirvāṇa-vilambitāni

SYNONYMS

yadvā-that may be; amba-O mother; te-your; bhūri-heavy; bhara-load; avatāra-decreasing the load; kṛta-done; avatārasya-one who incarnated; hareḥ-of Lord Śrī Kṛṣṇa; dharitri-O earth; antaḥ-hitasya-of Him who is now out of sight; smaratī-while thinking of; visṛṣṭā-all that were performed; karmāṇi-activities; nirvāṇa-salvation; vilambitāni-that which entails.

O mother earth, the Supreme Personality of Godhead, Hari, incarnated Himself as Lord Śrī Kṛṣṇa just to unload your heavy burden. All His activities here are transcendental, and they cement the path of liberation. You are now bereft of His presence. You are probably now thinking of those activities and feeling sorry in their absence.

The activities of the Lord include liberation, but they are more relishable than the pleasure derived from nirvāṇa, or liberation. According to Śrīla Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura, the word used here is nirvāṇa-vilambitāni, that which minimizes the value of liberation. To attain nirvāṇa, liberation, one has to undergo a severe type of tapasya, austerity, but the Lord is so merciful that He incarnates to diminish the burden of the earth. Simply by remembering such activities, one can defy the pleasure derived from nirvāṇa and reach the transcendental abode of the Lord to associate with Him, eternally engaged in His blissful loving service.

TEXT 24

idaṁ mamācakṣva tavādhi-mūlaṁ

vasundhare yena vikarśitāsi

kālena vā te balināṁ balīyasā

surārcitaṁ kiṁ hṛtam amba saubhagam

SYNONYMS

idam-this; mama-unto me; ācakṣva-kindly inform; tava-your; ādhimūlam-the root cause of your tribulations; vasundhare-O reservoir of all riches; yena-by which; vikarśitā asi-reduced to much weakness; kālena-by the influence of time; vā-or; te-your; balinām-very powerful; balīyasā-more powerful; sura-arcitam-adored by the demigods; kim-whether; hṛtam-taken away; amba-mother; saubhagam-fortune.

Mother, you are the reservoir of all riches. Please inform me of the root cause of your tribulations by which you have been reduced to such a weak state. I think that the powerful influence of time, which conquers the most powerful, might have forcibly taken away all your fortune, which was adored even by the demigods.

By the grace of the Lord, each and every planet is created fully equipped. So not only is this earth fully equipped with all the riches for the maintenance of its inhabitants, but also when the Lord descends on the earth the whole earth becomes so enriched with all kinds of opulences that even the denizens of heaven worship it with all affection. But by the will of the Lord, the whole earth can at once be changed. He can do and undo a thing by His sweet will. Therefore no one should consider himself to be self-sufficient or independent of the Lord.

TEXT 25

dharaṇy uvāca

bhavān hi veda tat sarvaṁ

yan māṁ dharmānupṛcchasi

caturbhir vartase yena

pādair loka-sukhāvahaiḥ

SYNONYMS

dharaṇī uvāca-mother earth replied; bhavān-your good self; hi-certainly; veda-know; tat sarvam-all that you have inquired from me; yat-that; mām-from me; dharma-O personality of religious principles; anupṛcchasi-you have inquired one after another; caturbhiḥ-by four; vartase-you exist; yena-by which; pādaiḥ-by the legs; loka-in each and every planet; sukha-āvahaiḥ-increasing the happiness.

The earthly deity [in the form of a cow] thus replied to the personality of religious principles [in the form of a bull]: O Dharma, whatever you have inquired from me shall be known to you. I shall try to reply to all those questions. Once you too were maintained by your four legs, and you increased happiness all over the universe by the mercy of the Lord.

The principles of religion are laid down by the Lord Himself, and the executor of such laws is Dharmarāja, or Yamarāja. Such principles work fully in the age of Satya-yuga; in the Tretā-yuga they are reduced by a fraction of one fourth; in the Dvāpara-yuga they are reduced to one half, and in the Kali-yuga they are reduced to one fourth, gradually diminishing to the zero point, and then devastation takes place. Happiness in the world depends proportionately on the maintenance of the religious principles, individually or collectively. The best part of valor is to maintain the principles despite all kinds of odds. Thus one can be happy during the span of life and ultimately return to Godhead.

TEXTS 26-30

satyaṁ śaucaṁ dayā kṣāntis

tyāgaḥ santoṣa ārjavam

śamo damas tapaḥ sāmyaṁ

titikṣoparatiḥ śrutam

jñānaṁ viraktir aiśvaryaṁ

śauryaṁ tejo balaṁ smṛtiḥ

svātantryaṁ kauśalaṁ kāntir

dhairyaṁ mārdavam eva ca

prāgalbhyaṁ praśrayaḥ śīlaṁ

saha ojo balaṁ bhagaḥ

gāmbhīryaṁ sthairyam āstikyaṁ

kīrtir māno 'nahaṅkṛtiḥ

ete cānye ca bhagavan

nityā yatra mahā-guṇāḥ

prārthyā mahattvam icchadbhir

na viyanti sma karhicit

tenāhaṁ guṇa-pātreṇa

śrī-nivāsena sāmpratam

śocāmi rahitaṁ lokaṁ

pāpmanā kalinekṣitam

SYNONYMS

satyam-truthfulness; śaucam-cleanliness; dayā-intolerance of others' unhappiness; kṣāntiḥ-self-control even if there is cause of anger; tyāgaḥ-magnanimity; santoṣaḥ-self-satisfaction; ārjavam-straightforwardness; śamaḥ-fixing of the mind; damaḥ-control of the sense organs; tapaḥ-trueness to one's responsibility; sāmyam-indiscrimination between friend and foe; titikṣā-tolerance of the offenses of others; uparatiḥ-indifference to loss and gain; śrutam-following scriptural injunctions; jñānam-knowledge (self-realization); viraktiḥ-detachment from sense enjoyment; aiśvaryam-leadership; śauryam-chivalry; tejaḥ-influence; balam-to render possible that which is impossible; smṛtiḥ-to find one's proper duty; svātantryam-not to depend on others; kauśalam-dexterity in all activities; kāntiḥ-beauty; dhairyam-freedom from disturbance; mārdavam-kindheartedness; eva-thus; ca-also; prāgalbhyam-ingenuity; praśrayaḥ-gentility; śīlam-mannerliness; sahaḥ-determination; ojaḥ-perfect knowledge; balam-proper execution; bhagaḥ-object of enjoyment; gāmbhīryam-joyfulness; sthairyam-immovability; āstikyam-faithfulness; kīrtiḥ-fame; mānaḥ-worthy of being worshiped; anahaṅkṛtiḥ-pridelessness; ete-all these; ca anye-also many others; ca-and; bhagavan-the Personality of Godhead; nityāḥ-everlasting; yatra-where; mahā-guṇāḥ-great qualities; prārthyāḥ-worthy to possess; mahattvam-greatness; icchadbhiḥ-those who desire so; na-never; viyanti-deteriorates; sma-ever; karhicit-at any time; tena-by Him; aham-myself; guṇa-pātreṇa-the reservoir of all qualities; śrī-the goddess of fortune; nivāsena-by the resting place; sāmpratam-very recently; śocāmi-I am thinking of; rahitam-bereft of; lokam-planets; pāpmanā-by the store of all sins; kalinā-by Kali; īkṣitam-is seen.

In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.

Even if it were possible to count the atoms after smashing the earth into powder, still it would not be possible to estimate the unfathomable transcendental qualities of the Lord. It is said that Lord Anantadeva has tried to expound the transcendental qualities of the Supreme Lord with His numberless tongues, and that for numberless years together it has been impossible to estimate the qualities of the Lord. The above statement of the qualities of the Lord is just to estimate His qualities as far as a human being is able to see Him. But even if it is so, the above qualities can be divided into many subheadings. According to Śrīla Jīva Gosvāmī, the third quality, intolerance of another's unhappiness, can be subdivided into (1) protection of the surrendered souls and (2) well wishes for the devotees. In the Bhagavad-gītā the Lord states that He wants every soul to surrender unto Him only, and He assures everyone that if one does so He will give protection from the reactions of all sins. Unsurrendered souls are not devotees of the Lord, and thus there is no particular protection for everyone in general. For the devotees He has all good wishes, and for those who are actually engaged in loving transcendental service of the Lord, He gives particular attention. He gives direction to such pure devotees to help them discharge their responsibilities on the path back to Godhead. By equality (10), the Lord is equally kind to everyone, as the sun is equal in distributing its rays over everyone. Yet there are many who are unable to take advantage of the sun's rays. Similarly, the Lord says that surrendering unto Him is the guarantee for all protection from Him, but unfortunate persons are unable to accept this proposition, and therefore they suffer from all material miseries. So even though the Lord is equally well-wishing to everyone, the unfortunate living being, due to bad association only, is unable to accept His instructions in toto, and for this the Lord is never to be blamed. He is called the well-wisher for the devotees only. He appears to be partial to His devotees, but factually the matter rests on the living being to accept or reject equal treatment by the Lord.

The Lord never deviates from His word of honor. When He gives assurance for protection, the promise is executed in all circumstances. It is the duty of the pure devotee to be fixed in the discharge of the duty entrusted to him by the Lord or the Lord's bona fide representative, the spiritual master. The rest is carried on by the Lord without a break.

The responsibility of the Lord is also unique. The Lord has no responsibility because all His work is done by His different appointed energies. But still He accepts voluntary responsibilities in displaying different roles in His transcendental pastimes. As a boy, He was playing the part of a cowboy. As the son of Nanda Mahārāja, He discharged responsibility perfectly. Similarly, when He was playing the part of a kṣatriya as the son of Mahārāja Vasudeva, He displayed all the skill of a martially spirited kṣatriya. In almost all cases, the kṣatriya king has to secure a wife by fighting or kidnapping. This sort of behavior for a kṣatriya is praiseworthy in the sense that a kṣatriya must show his power of chivalry to his would-be wife so that the daughter of a kṣatriya can see the valor of her would-be husband. Even the Personality of Godhead Śrī Rāma displayed such a spirit of chivalry during His marriage. He broke the strongest bow, called Haradhanur, and achieved the hand of Sītādevī, the mother of all opulence. The kṣatriya spirit is displayed during marriage festivals, and there is nothing wrong in such fighting. Lord Śrī Kṛṣṇa discharged such responsibility fully because although He had more than sixteen thousand wives, in each and every case He fought like a chivalrous kṣatriya and thus secured a wife. To fight sixteen thousand times to secure sixteen thousand wives is certainly possible only for the Supreme Personality of Godhead. Similarly, He displayed full responsibility in every action of His different transcendental pastimes.

The fourteenth quality, knowledge, can be further extended into five subheadings, namely (1) intelligence, (2) gratefulness, (3) power of understanding the circumstantial environments of place, object and time, (4) perfect knowledge of everything, and (5) knowledge of the self. Only fools are ungrateful to their benefactors. The Lord, however, does not require benefit from anyone besides Himself because He is full in Himself; still He feels benefited by the unalloyed services of His devotees. The Lord feels grateful to His devotees for such unsophisticated, unconditional service and tries to reciprocate it by rendering service, although the devotee also has no such desire in his heart. The transcendental service of the Lord is itself a transcendental benefit for the devotee, and therefore the devotee has nothing to expect from the Lord. On the assertion of the Vedic aphorism sarvaṁ khalv idaṁ brahma, we can understand that the Lord, by the omnipresent rays of His effulgence, called brahmajyoti, is all-pervading inside or outside of everything, like the omnipresent material sky, and thus He is also omniscient.

As far as the beauty of the Lord is concerned, He has some special features that distinguish Him from all other living beings, and over and above that He has some special attractive beautiful features by which He attracts the mind of even Rādhārāṇī, the supermost beautiful creation of the Lord. He is known, therefore, as Madana-mohana, or one who attracts the mind of even Cupid. Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again. The living beings can appreciate the qualities of the Lord as the ultimate goal, but they cannot attain the status quo of such equality. This material world is a product of the mahat-tattva, which is a state of the Lord's dreaming condition in His yoga-nidrā mystic slumber in the Causal Ocean, and yet the whole creation appears to be a factual presentation of His creation. This means that the Lord's dreaming conditions are also factual manifestations. He can therefore bring everything under His transcendental control, and thus whenever and wherever He does appear, He does so in His fullness.

The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā (9.10). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva. And all the Nārāyaṇa forms of the Lord are but expansions of His Vāsudeva feature, and thus He is Vāsudeva, Nārāyaṇa and Kṛṣṇa simultaneously. He is śrī-kṛṣṇa govinda hare murāre, he nātha nārāyaṇa vāsudeva, all in one. His qualities, therefore, cannot be counted by anyone, however great one may be.

TEXT 31

ātmānaṁ cānuśocāmi

bhavantaṁ cāmarottamam

devān pitṝn ṛṣīn sādhūn

sarvān varṇāṁs tathāśramān

SYNONYMS

ātmānam-myself; ca-also; anuśocāmi-lamenting; bhavantam-yourself; ca-as well as; amara-uttamam-the best amongst the demigods; devān-about the demigods; pitṝn-about the denizens of the Pitṛloka planet; ṛṣīn-about the sages; sādhūn-about the devotees; sarvān-all of them; varṇān-sections; tathā-as also; āśramān-orders of human society.

I am thinking about myself and also, O best amongst the demigods, about you, as well as about all the demigods, sages, denizens of Pitṛloka, devotees of the Lord and all men obedient to the system of varṇa and āśrama in human society.

To effect the perfection of human life there is cooperation between men and demigods, sages, denizens of the Pitṛloka, devotees of the Lord and the scientific system of varṇa and āśrama orders of life. The distinction between human life and animal life therefore begins with the scientific system of varṇa and āśrama, guided by the experience of the sages in relation with the demigods, gradually rising to the summit of reestablishing our eternal relation with the Supreme Absolute Truth, the Personality of Godhead, Lord Śrī Kṛṣṇa. When God-made varṇāśrama-dharma, which is strictly meant for developing animal consciousness into human consciousness and human consciousness into godly consciousness, is broken by advancement of foolishness, the whole system of peaceful and progressive life is at once disturbed. In the age of Kali, the first attack of the venomous snake strikes against the God-made varṇāśrama-dharma, and thus a person properly qualified as a brāhmaṇa is called a śūdra, and a śūdra by qualification is passing as a brāhmaṇa, all on a false birthright claim. To become a brāhmaṇa by a birthright claim is not at all bona fide, although it may be a fulfillment of one of the conditions. But the real qualification of a brāhmaṇa is to control the mind and the senses, and to cultivate tolerance, simplicity, cleanliness, knowledge, truthfulness, devotion and faith in the Vedic wisdom. In the present age, consideration of the necessary qualification is being neglected, and the false birthright claim is being supported even by a popular, sophisticated poet, the author of Rāma-carita-mānasa.

This is all due to the influence of the age of Kali. Thus mother earth, represented as a cow, was lamenting the regrettable condition.

TEXTS 32-33

brahmādayo bahu-tithaṁ yad-apāṅga-mokṣa-

kāmās tapaḥ samacaran bhagavat-prapannāḥ

sā śrīḥ sva-vāsam aravinda-vanaṁ vihāya

yat-pāda-saubhagam alaṁ bhajate 'nuraktā

tasyāham abja-kuliśāṅkuśa-ketu-ketaiḥ

śrīmat-padair bhagavataḥ samalaṅkṛtāṅgī

trīn atyaroca upalabhya tato vibhūtiṁ

lokān sa māṁ vyasṛjad utsmayatīṁ tad-ante

SYNONYMS

brahma-ādayaḥ-demigods such as Brahmā; bahu-titham-for many days; yat-of Lakṣmī, the goddess of fortune; apāṅga-mokṣa-glance of grace; kāmāḥ-being desirous of; tapaḥ-penances; samacaran-executing; bhagavat-unto the Personality of Godhead; prapannāḥ-surrendered; sā-she (the goddess of fortune); śrīḥ-Lakṣmījī; sva-vāsam-her own abode; aravinda-vanam-the forest of lotus flowers; vihāya-leaving aside; yat-whose; pāda-feet; saubhagam-all-blissful; alam-without hesitation; bhajate-worships; anuraktā-being attached; tasya-His; aham-myself; abja-lotus flower; kuliśa-thunderbolt; aṅkuśa-rod for driving elephants; ketu-flag; ketaiḥ-impressions; śrīmat-the owner of all opulence; padaiḥ-by the soles of the feet; bhagavataḥ-of the Personality of Godhead; samalaṅkṛta-aṅgī-one whose body is so decorated; trīn-three; ati-superseding; aroce-beautifully decorated; upalabhya-having obtained; tataḥ-thereafter; vibhūtim-specific powers; lokān-planetary systems; saḥ-He; mām-me; vyasṛjat-gave up; utsmayatīm-while feeling proud; tat-ante-at the end.

Lakṣmījī, the goddess of fortune, whose glance of grace was sought by demigods like Brahmā and for whom they surrendered many a day unto the Personality of Godhead, gave up her own abode in the forest of lotus flowers and engaged herself in the service of the lotus feet of the Lord. I was endowed with specific powers to supersede the fortune of all the three planetary systems by being decorated with the impressions of the flag, thunderbolt, elephant-driving rod and lotus flower, which are signs of the lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left me.

The beauty and opulence of the world can be enhanced by the grace of the Lord and not by any manmade planning. When the Lord Śrī Kṛṣṇa was present on this earth, the impressions of the special signs of His lotus feet were stamped on the dust, and as a result of this specific grace, the whole earth was made as perfect as possible. In other words, the rivers, the seas, the forests, the hills and the mines, which are the supplying agents for the necessities of men and animals, were fully discharging their respective duties. Therefore the riches of the world surpassed all the riches of all other planets in the three planetary systems of the universe. One should, therefore, ask that the grace of the Lord always be present on earth so that we may be favored with His causeless mercy and be happy, having all necessities of life. One may ask how we can detain the Supreme Lord on this earth after His mission is fulfilled and He has left this earth for His own abode. The answer is that there is no need to detain the Lord. The Lord, being omnipresent, can be present with us if we want Him at all. By His omnipresence, He can always be with us if we are attached to His devotional service by hearing, chanting, remembering, etc.

There is nothing in the world with which the Lord is disconnected. The only thing we must learn is to excavate the source of connection and thus be linked with Him by offenseless service. We can be connected with Him by the transcendental sound representation of the Lord. The holy name of the Lord and the Lord Himself are identical, and one who chants the holy name of the Lord in an offenseless manner can at once realize that the Lord is present before him. Even by the vibration of radio sound, we can partially realize sound relativity, and by resounding the sound of transcendence we can verily feel the presence of the Lord. In this age, when everything is polluted by the contamination of Kali, it is instructed in the scriptures and preached by Lord Śrī Caitanya Mahāprabhu that by chanting the holy name of the Lord, we can at once be free from contamination and gradually rise to the status of transcendence and go back to Godhead. The offenseless chanter of the holy name of the Lord is as auspicious as the Lord Himself, and the movement of pure devotees of the Lord all over the world can at once change the troublesome face of the world. Only by the propagation of the chanting of the holy name of the Lord can we be immune from all effects of the age of Kali.

TEXT 34

yo vai mamātibharam āsura-vaṁśa-rājñām

akṣauhiṇī-śatam apānudad ātma-tantraḥ

tvāṁ duḥstham ūna-padam ātmani pauruṣeṇa

sampādayan yaduṣu ramyam abibhrad aṅgam

SYNONYMS

yaḥ-He who; vai-certainly; mama-mine; ati-bharam-too burdensome; āsura-vaṁśa-unbelievers; rājñām-of the kings; akṣauhiṇī-one military division; śatam-hundreds of such divisions; apānudat-extirpated; ātma-tantraḥ-self-sufficient; tvām-unto you; duḥstham-put into difficulty; ūna-padam-devoid of strength to stand; ātmani-internal; pauruṣeṇa-by dint of energy; sampādayan-for executing; yaduṣu-in the Yadu dynasty; ramyam-transcendentally beautiful; abibhrat-accepted; aṅgam-body.

O personality of religion, I was greatly overburdened by the undue military phalanxes arranged by atheistic kings, and I was relieved by the grace of the Personality of Godhead. Similarly you were also in a distressed condition, weakened in your standing strength, and thus He also incarnated by His internal energy in the family of the Yadus to relieve you.

The asuras want to enjoy a life of sense gratification, even at the cost of others' happiness. In order to fulfill this ambition, the asuras, especially atheistic kings or state executive heads, try to equip themselves with all kinds of deadly weapons to bring about a war in a peaceful society. They have no ambition other than personal aggrandizement, and thus mother earth feels overburdened by such undue increases of military strength. By increase of the asuric population, those who follow the principles of religion become unhappy, especially the devotees, or devas.

In such a situation, the Personality of Godhead incarnates to vanquish the unwanted asuras and to reestablish the true principles of religion. This was the mission of Lord Śrī Kṛṣṇa, and He fulfilled it.

TEXT 35

kā vā saheta virahaṁ puruṣottamasya

premāvaloka-rucira-smita-valgu-jalpaiḥ

sthairyaṁ samānam aharan madhu-māninīnāṁ

romotsavo mama yad-aṅghri-viṭaṅkitāyāḥ

SYNONYMS

kā-who; vā-either; saheta-can tolerate; viraham-separation; puruṣa-uttamasya-of the Supreme Personality of Godhead; prema-loving; avaloka-glancing; rucira-smita-pleasing smile; valgu-jalpaiḥ-hearty appeals; sthairyam-gravity; sa-mānam-along with passionate wrath; aharat-conquered; madhu-sweethearts; māninīnām-women such as Satyabhāmā; roma-utsavaḥ-hair standing on end out of pleasure; mama-mine; yat-whose; aṅghri-feet; viṭaṅkitāyāḥ-imprinted with.

Who, therefore, can tolerate the pangs of separation from that Supreme Personality of Godhead? He could conquer the gravity and passionate wrath of His sweethearts like Satyabhāmā by His sweet smile of love, pleasing glance and hearty appeals. When He traversed my [earth's] surface, I would be immersed in the dust of His lotus feet and thus would be sumptuously covered with grass which appeared like hairs standing on me out of pleasure.

There were chances of separation between the Lord and His thousands of queens because of the Lord's being absent from home, but as far as His connection with earth was concerned, the Lord would traverse the earth with His lotus feet, and therefore there was no chance of separation. When the Lord left the surface of the earth to return to His spiritual abode, the earth's feelings of separation were therefore more acute.

TEXT 36

tayor evaṁ kathayatoḥ

pṛthivī-dharmayos tadā

parīkṣin nāma rājarṣiḥ

prāptaḥ prācīṁ sarasvatīm

SYNONYMS

tayoḥ-between them; evam-thus; kathayatoḥ-engaged in conversation; pṛthivī-earth; dharmayoḥ-and the personality of religion; tadā-at that time; parīkṣit-King Parīkṣit; nāma-of the name; rāja-ṛṣiḥ-a saint amongst kings; prāptaḥ-arrived; prācīm-flowing towards the east; sarasvatīm-River Sarasvatī.

While the earth and the personality of religion were thus engaged in conversation, the saintly King Parīkṣit reached the shore of the Sarasvatī River, which flowed towards the east.

Thus end the Bhaktivedanta purports of the First Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "How Parīkṣit Received the Age of Kali."

Chapter Seventeen

Punishment and Reward of Kali

TEXT 1

sūta uvāca

tatra go-mithunaṁ rājā

hanyamānam anāthavat

daṇḍa-hastaṁ ca vṛṣalaṁ

dadṛśe nṛpa-lāñchanam

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; tatra-thereupon; go-mithunam-a cow and a bull; rājā-the King; hanyamānam-being beaten; anātha-vat-appearing to be bereft of their owner; daṇḍa-hastam-with a club in hand; ca-also; vṛṣalam-lower-caste śūdra; dadṛśe-observed; nṛpa-a king; lāñchanam-dressed like.

Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.

The principal sign of the age of Kali is that lower caste śūdras, i.e., men without brahminical culture and spiritual initiation, will be dressed like administrators or kings, and the principal business of such non-kṣatriya rulers will be to kill the innocent animals, especially the cows and the bulls, who shall be unprotected by their masters, the bona fide vaiśyas, the mercantile community. In the Bhagavad-gītā (18.44), it is said that the vaiśyas are meant to deal in agriculture, cow protection and trade. In the age of Kali, the degraded vaiśyas, the mercantile men, are engaged in supplying cows to slaughterhouses. The kṣatriyas are meant to protect the citizens of the state, whereas the vaiśyas are meant to protect the cows and bulls and utilize them to produce grains and milk. The cow is meant to deliver milk, and the bull is meant to produce grains. But in the age of Kali, the śūdra class of men are in the posts of administrators, and the cows and bulls, or the mothers and the fathers, unprotected by the vaiśyas, are subjected to the slaughterhouses organized by the śūdra administrators.

TEXT 2

vṛṣaṁ mṛṇāla-dhavalaṁ

mehantam iva bibhyatam

vepamānaṁ padaikena

sīdantaṁ śūdra-tāḍitam

SYNONYMS

vṛṣam-the bull; mṛṇāla-dhavalam-as white as a white lotus; mehantam-urinating; iva-as if; bibhyatam-being too afraid; vepamānam-trembling; padā ekena-standing on only one leg; sīdantam-terrified; śūdra-tāḍitam-being beaten by a śūdra.

The bull was as white as a white lotus flower. He was terrified of the śūdra who was beating him, and he was so afraid that he was standing on one leg, trembling and urinating.

The next symptom of the age of Kali is that principles of religion, which are all spotlessly white, like the white lotus flower, will be attacked by the uncultured śūdra population of the age. They may be descendants of brāhmaṇa or kṣatriya forefathers, but in the age of Kali, for want of sufficient education and culture of Vedic wisdom, such a śūdra-like population will defy the principles of religion, and persons who are religiously endowed will be terrified by such men. They will declare themselves as adherents of no religious principles, and many "isms" and cults will spring up in Kali-yuga only to kill the spotless bull of religion. The state will be declared to be secular, or without any particular principle of religion, and as a result there will be total indifference to the principles of religion. The citizens will be free to act as they like, without respect for sādhu, śāstra and guru. The bull standing on one leg indicates that the principles of religion are gradually diminishing. Even the fragmental existence of religious principles will be embarrassed by so many obstacles as if in the trembling condition of falling down at any time.

TEXT 3

gāṁ ca dharma-dughāṁ dīnāṁ

bhṛśaṁ śūdra-padāhatām

vivatsām āśru-vadanāṁ

kṣāmāṁ yavasam icchatīm

SYNONYMS

gām-the cow; ca-also; dharma-dughām-beneficial because one can draw religion from her; dīnām-now rendered poor; bhṛśam-distressed; śūdra-the lower caste; pada-āhatām-beaten on the legs; vivatsām-without any calf; āśru-vadanām-with tears in her eyes; kṣāmām-very weak; yavasam-grass; icchatīm-as if desiring to have some grass to eat.

Although the cow is beneficial because one can draw religious principles from her, she was now rendered poor and calfless. Her legs were being beaten by a śūdra. There were tears in her eyes, and she was distressed and weak. She was hankering after some grass in the field.

The next symptom of the age of Kali is the distressed condition of the cow. Milking the cow means drawing the principles of religion in a liquid form. The great ṛṣis and munis would live only on milk. Śrīla Śukadeva Gosvāmī would go to a householder while he was milking a cow, and he would simply take a little quantity of it for subsistence. Even fifty years ago, no one would deprive a sādhu of a quart or two of milk, and every householder would give milk like water. For a Sanātanist (a follower of Vedic principles) it is the duty of every householder to have cows and bulls as household paraphernalia, not only for drinking milk, but also for deriving religious principles. The Sanātanist worships cows on religious principles and respects brāhmaṇas. The cow's milk is required for the sacrificial fire, and by performing sacrifices the householder can be happy. The cow's calf not only is beautiful to look at, but also gives satisfaction to the cow, and so she delivers as much milk as possible. But in the Kali-yuga, the calves are separated from the cows as early as possible for purposes which may not be mentioned in these pages of Śrīmad-Bhāgavatam. The cow stands with tears in her eyes, the śūdra milkman draws milk from the cow artificially, and when there is no milk the cow is sent to be slaughtered. These greatly sinful acts are responsible for all the troubles in present society. People do not know what they are doing in the name of economic development. The influence of Kali will keep them in the darkness of ignorance. Despite all endeavors for peace and prosperity, they must try to see the cows and the bulls happy in all respects. Foolish people do not know how one earns happiness by making the cows and bulls happy, but it is a fact by the law of nature. Let us take it from the authority of Śrīmad-Bhāgavatam and adopt the principles for the total happiness of humanity.

TEXT 4

papraccha ratham ārūḍhaḥ

kārtasvara-paricchadam

megha-gambhīrayā vācā

samāropita-kārmukaḥ

SYNONYMS

papraccha-inquired; ratham-chariot; ārūḍhaḥ-seated on; kārtasvara-gold; paricchadam-embossed with; megha-cloud; gambhīrayā-exonerating; vācā-sound; samāropita-well equipped; kārmukaḥ-arrows and bow.

Mahārāja Parīkṣit, well equipped with arrows and bow and seated on a gold-embossed chariot, spoke to him [the śūdra] with a deep voice sounding like thunder.

An administrative head or king like Mahārāja Parīkṣit, with full majestic authority, well equipped with weapons to chastise miscreants, can challenge the agents of the age of Kali. Then only will it be possible to counteract the degraded age. And in the absence of such strong executive heads, there is always disruption of tranquillity. The elected show bottle executive head, as representative of a degraded public, cannot be equal with a strong king like Mahārāja Parīkṣit. The dress or style of royal order does not count. It is one's actions which are counted.

TEXT 5

kas tvaṁ mac-charaṇe loke

balād dhaṁsy abalān balī

nara-devo 'si veṣeṇa

naṭavat karmaṇādvijaḥ

SYNONYMS

kaḥ-who are; tvam-you; mat-my; śaraṇe-under protection; loke-in this world; balāt-by force; haṁsi-killing; abalān-those who are helpless; balī-although full of strength; nara-devaḥ-man-god; asi-appear to be; veṣeṇa-by your dress; naṭa-vat-like a theatrical player; karmaṇā-by deeds; advi-jaḥ-a man not twice-born by culture.

Oh, who are you? You appear to be strong and yet you dare kill, within my protection, those who are helpless! By your dress you pose yourself to be a godly man [king], but by your deeds you are opposing the principles of the twice-born kṣatriyas.

The brāhmaṇas, kṣatriyas and vaiśyas are called twice-born because for these higher classes of men there is one birth by parental conjugation and there is another birth of cultural rejuvenation by spiritual initiation from the bona fide ācārya, or spiritual master. So a kṣatriya is also twice-born like a brāhmaṇa, and his duty is to give protection to the helpless. The kṣatriya king is considered to be the representative of God to give protection to the helpless and chastise the miscreants. Whenever there are anomalies in this routine work by the administrators, there is an incarnation of the Lord to reestablish the principles of a godly kingdom. In the age of Kali, the poor helpless animals, especially the cows, which are meant to receive all sorts of protection from the administrative heads, are killed without restriction. Thus the administrative heads under whose noses such things happen are representatives of God in name only. Such powerful administrators are rulers of the poor citizens by dress or office, but factually they are worthless, lower-class men without the cultural assets of the twice-born. No one can expect justice or equality of treatment from once-born (spiritually uncultured) lower-class men. Therefore in the age of Kali everyone is unhappy due to the maladministration of the state. The modern human society is not twice-born by spiritual culture. Therefore the people's government, by the people who are not twice-born, must be a government of Kali in which everyone is unhappy.

TEXT 6

yas tvaṁ kṛṣṇe gate dūraṁ

saha-gāṇḍīva-dhanvanā

śocyo 'sy aśocyān rahasi

praharan vadham arhasi

SYNONYMS

yaḥ-on account of; tvam-you rogue; kṛṣṇe-Lord Kṛṣṇa; gate-having gone away; dūram-out of sight; saha-along with; gāṇḍīva-the bow named Gāṇḍīva; dhanvanā-the carrier, Arjuna; śocyaḥ-culprit; asi-you are considered; aśocyān-innocent; rahasi-in a secluded place; praharan-beating; vadham-to be killed; arhasi-deserve.

You rogue, do you dare beat an innocent cow because Lord Kṛṣṇa and Arjuna, the carrier of the Gāṇḍīva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed.

In a civilization where God is conspicuously banished, and there is no devotee-warrior like Arjuna, the associates of the age of Kali take advantage of this lawless kingdom and arrange to kill innocent animals like the cow in secluded slaughterhouses. Such murderers of animals stand to be condemned to death by the order of a pious king like Mahārāja Parīkṣit. For a pious king, the culprit who kills an animal in a secluded place is punishable by the death penalty, exactly like a murderer who kills an innocent child in a secluded place.

TEXT 7

tvaṁ vā mṛṇāla-dhavalaḥ

pādair nyūnaḥ padā caran

vṛṣa-rūpeṇa kiṁ kaścid

devo naḥ parikhedayan

SYNONYMS

tvam-you; vā-either; mṛṇāla-dhavalaḥ-as white as a lotus; pādaiḥ-of three legs; nyūnaḥ-being deprived; padā-on one leg; caran-moving; vṛṣa-bull; rūpeṇa-in the form of; kim-whether; kaścit-someone; devaḥ-demigod; naḥ-us; parikhedayan-causing grief.

Then he [Mahārāja Parīkṣit] asked the bull: Oh, who are you? Are you a bull as white as a white lotus, or are you a demigod? You have lost three of your legs and are moving on only one. Are you some demigod causing us grief in the form of a bull?

At least up to the time of Mahārāja Parīkṣit, no one could imagine the wretched conditions of the cow and the bull. Mahārāja Parīkṣit, therefore, was astonished to see such a horrible scene. He inquired whether the bull was not a demigod assuming such a wretched condition to indicate the future of the cow and the bull.

TEXT 8

na jātu kauravendrāṇāṁ

dordaṇḍa-parirambhite

bhū-tale 'nupatanty asmin

vinā te prāṇināṁ śucaḥ

SYNONYMS

na-not; jātu-at any time; kaurava-indrāṇām-of the kings in the Kuru dynasty; dordaṇḍa-strength of arms; parirambhite-protected by; bhū-tale-on the surface of the earth; anupatanti-grieving; asmin-up till now; vinā-save and except; te-you; prāṇinām-of the living being; śucaḥ-tears in the eyes.

Now for the first time in a kingdom well protected by the arms of the kings of the Kuru dynasty, I see you grieving with tears in your eyes. Up till now no one on earth has ever shed tears because of royal negligence.

The protection of the lives of both the human beings and the animals is the first and foremost duty of a government. A government must not discriminate in such principles. It is simply horrible for a pure-hearted soul to see organized animal killing by the state in this age of Kali. Mahārāja Parīkṣit was lamenting for the tears in the eyes of the bull, and he was astonished to see such an unprecedented thing in his good kingdom. Men and animals were equally protected as far as life was concerned. That is the way in God's kingdom.

TEXT 9

mā saurabheyātra śuco

vyetu te vṛṣalād bhayam

mā rodīr amba bhadraṁ te

khalānāṁ mayi śāstari

SYNONYMS

mā-do not; saurabheya-O son of surabhi; atra-in my kingdom; śucaḥ-lamentation; vyetu-let there be; te-your; vṛṣalāt-by the śūdra; bhayam-cause of fear; mā-do not; rodīḥ-cry; amba-mother cow; bhadram-all good; te-unto you; khalānām-of the envious; mayi-while I am living; śāstari-the ruler or subduer.

O son of surabhi, you need lament no longer now. There is no need to fear this low-class śūdra. And, O mother cow, as long as I am living as the ruler and subduer of all envious men, there is no cause for you to cry. Everything will be good for you.

Protection of bulls and cows and all other animals can be possible only when there is a state ruled by an executive head like Mahārāja Parīkṣit. Mahārāja Parīkṣit addresses the cow as mother, for he is a cultured, twice-born, kṣatriya king. Surabhi is the name of the cows which exist in the spiritual planets and are especially reared by Lord Śrī Kṛṣṇa Himself. As men are made after the form and features of the Supreme Lord, so also the cows are made after the form and features of the surabhi cows in the spiritual kingdom. In the material world the human society gives all protection to the human being, but there is no law to protect the descendants of surabhi, who can give all protection to men by supplying the miracle food, milk. But Mahārāja Parīkṣit and the Pāṇḍavas were fully conscious of the importance of the cow and bull, and they were prepared to punish the cow-killer with all chastisement, including death. There has sometimes been agitation for the protection of the cow, but for want of pious executive heads and suitable laws, the cow and the bull are not given protection. The human society should recognize the importance of the cow and the bull and thus give all protection to these important animals, following in the footsteps of Mahārāja Parīkṣit. For protecting the cows and brahminical culture, the Lord, who is very kind to the cow and the brāhmaṇas (go-brāhmaṇa-hitāya), will be pleased with us and will bestow upon us real peace.

TEXTS 10-11

yasya rāṣṭre prajāḥ sarvās

trasyante sādhvy asādhubhiḥ

tasya mattasya naśyanti

kīrtir āyur bhago gatiḥ

eṣa rājñāṁ paro dharmo

hy ārtānām ārti-nigrahaḥ

ata enaṁ vadhiṣyāmi

bhūta-druham asattamam

SYNONYMS

yasya-one whose; rāṣṭre-in the state; prajāḥ-living beings; sarvāḥ-one and all; trasyante-are terrified; sādhvi-O chaste one; asādhubhiḥ-by the miscreants; tasya-his; mattasya-of the illusioned; naśyanti-vanishes; kīrtiḥ-fame; āyuḥ-duration of life; bhagaḥ-fortune; gatiḥ-good rebirth; eṣaḥ-these are; rājñām-of the kings; paraḥ-superior; dharmaḥ-occupation; hi-certainly; ārtānām-of the sufferers; ārti-sufferings; nigrahaḥ-subduing; ataḥ-therefore; enam-this man; vadhiṣyāmi-I shall kill; bhūta-druham-revolter against other living beings; asat-tamam-the most wretched.

O chaste one, the king's good name, duration of life and good rebirth vanish when all kinds of living beings are terrified by miscreants in his kingdom. It is certainly the prime duty of the king to subdue first the sufferings of those who suffer. Therefore I must kill this most wretched man because he is violent against other living beings.

When there is some disturbance caused by wild animals in a village or town, the police or others take action to kill them. Similarly, it is the duty of the government to kill at once all bad social elements such as thieves, dacoits and murderers. The same punishment is also due to animal-killers because the animals of the state are also the prajā. Prajā means one who has taken birth in the state, and this includes both men and animals. Any living being who takes birth in a state has the primary right to live under the protection of the king. The jungle animals are also subject to the king, and they also have a right to live. So what to speak of domestic animals like the cows and bulls.

Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Īśopaniṣad directs that one should live by the direction of the Lord and not at one's sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases.

The illusioned king or executive head, even though sometimes advertised as a great philosopher and learned scholar, will allow slaughterhouses in the state without knowing that torturing poor animals clears the way to hell for such foolish kings or executive heads. The executive head must always be alert to the safety of the prajās, both man and animal, and inquire whether a particular living being is harassed at any place by another living being. The harassing living being must at once be caught and put to death, as shown by Mahārāja Parīkṣit.

The people's government, or government by the people, should not allow killing of innocent animals by the sweet will of foolish government men. They must know the codes of God, as mentioned in the revealed scriptures. Mahārāja Parīkṣit quotes here that according to the codes of God the irresponsible king or state executive jeopardizes his good name, duration of life, power and strength and ultimately his progressive march towards a better life and salvation after death. Such foolish men do not even believe in the existence of a next life.

While commenting on this particular verse, we have in our presence the statement of a great modern politician who has recently died and left his will, which discloses his poor fund of knowledge of the codes of God mentioned by Mahārāja Parīkṣit. The politician was so ignorant of the codes of God that he writes: "I do not believe in any such ceremonies, and to submit to them, even as a matter of form, would be hypocrisy and an attempt to delude ourselves and others… I have no religious sentiment in the matter."

Contrasting these statements of a great politician in the modern age with those of Mahārāja Parīkṣit, we find a vast difference. Mahārāja Parīkṣit was pious according to the scriptural codes, whereas the modern politician goes by his personal belief and sentiments. Any great man of the material world is, after all, a conditioned soul. He is bound by his hands and feet by the ropes of material nature, and still the foolish conditioned soul thinks of himself as free to act by his whimsical sentiments. The conclusion is that people in the time of Mahārāja Parīkṣit were happy, and the animals were given proper protection because the executive head was not whimsical or ignorant of God's law. Foolish, faithless creatures try to avoid the existence of the Lord and proclaim themselves secular at the cost of valuable human life. The human life is especially meant for knowing the science of God, but foolish creatures, especially in this age of Kali, instead of knowing God scientifically, make propaganda against religious belief as well as the existence of God, even though they are always bound by the laws of God by the symptoms of birth, death, old age and disease.

TEXT 12

ko 'vṛścat tava pādāṁs trīn

saurabheya catuṣ-pada

mā bhūvaṁs tvādṛśā rāṣṭre

rājñāṁ kṛṣṇānuvartinām

SYNONYMS

kaḥ-who is he; avṛścat-cut off; tava-your; pādān-legs; trīn-three; saurabheya-O son of Surabhi; catuḥ-pada-you are four-legged; mā-never to be; bhūvan-it so happened; tvādṛśāḥ-as yourself; rāṣṭre-in the state; rājñām-of the kings; kṛṣṇa-anuvartinām-those who follow the codes of Kṛṣṇa, the Supreme Personality of Godhead.

He [Mahārāja Parīkṣit] repeatedly addressed and questioned the bull thus: O son of Surabhi, who has cut off your three legs? In the state of the kings who are obedient to the laws of the Supreme Personality of Godhead, Kṛṣṇa, there is no one as unhappy as you.

The kings or the executive heads of all states must know the codes of Lord Kṛṣṇa (generally Bhagavad-gītā and Śrīmad-Bhāgavatam) and must act accordingly in order to fulfill the mission of human life, which is to make an end to all miseries of material conditions. One who knows the codes of Lord Kṛṣṇa can achieve this end without any difficulty. In the Bhagavad-gītā, in a synopsis, we can understand the codes of Godhead, and in the Śrīmad-Bhāgavatam the same codes are explained further.

In a state where the codes of Kṛṣṇa are followed, no one is unhappy. Where such codes are not followed, the first sign is that three legs of the representative of religion are cut off, and thereby all miseries follow. When Kṛṣṇa was personally present, the codes of Kṛṣṇa were being followed without question, but in His absence such codes are presented in the pages of Śrīmad-Bhāgavatam for the guidance of the blind persons who happen to be at the helm of all affairs.

TEXT 13

ākhyāhi vṛṣa bhadraṁ vaḥ

sādhūnām akṛtāgasām

ātma-vairūpya-kartāraṁ

pārthānāṁ kīrti-dūṣaṇam

SYNONYMS

ākhyāhi-just let me know; vṛṣa-O bull; bhadram-good; vaḥ-for you; sādhūnām-of the honest; akṛta-āgasām-of those who are offenseless; ātma-vairūpya-deformation of the self; kartāram-the doer; pārthānām-of the sons of Pṛthā; kīrti-dūṣaṇam-blackmailing the reputation.

O bull, you are offenseless and thoroughly honest; therefore I wish all good to you. Please tell me of the perpetrator of these mutilations, which blackmail the reputation of the sons of Pṛthā.

The reputation of the reign of Mahārāja Rāmacandra and that of the kings who followed in the footsteps of Mahārāja Rāmacandra, like the Pāṇḍavas and their descendants, are never to be forgotten because in their kingdom offenseless and honest living beings were never in trouble. The bull and the cow are the symbols of the most offenseless living beings because even the stool and urine of these animals are utilized to benefit human society. The descendants of the sons of Pṛthā, like Mahārāja Parīkṣit, were afraid of losing their reputations, but in the modern days the leaders are not even afraid of killing such offenseless animals. Herein lies the difference between the reign of those pious kings and the modern states ruled by irresponsible executive heads without knowledge of the codes of God.

TEXT 14

jane 'nāgasy aghaṁ yuñjan

sarvato 'sya ca mad-bhayam

sādhūnāṁ bhadram eva syād

asādhu-damane kṛte

SYNONYMS

jane-to the living beings; anāgasi-those who are offenseless; agham-sufferings; yuñjan-by applying; sarvataḥ-anywhere and everywhere; asya-of such offenders; ca-and; mat-bhayam-fear me; sādhūnām-of the honest persons; bhadram-good fortune; eva-certainly; syāt-will take place; asādhu-dishonest miscreants; damane-curbed; kṛte-being so done.

Whoever causes offenseless living beings to suffer must fear me anywhere and everywhere in the world. By curbing dishonest miscreants, one automatically benefits the offenseless.

Dishonest miscreants flourish because of cowardly and impotent executive heads of state. But when the executive heads are strong enough to curb all sorts of dishonest miscreants, in any part of the state, certainly they cannot flourish. When the miscreants are punished in an exemplary manner, automatically all good fortune follows. As said before, it is the prime duty of the king or the executive head to give protection in all respects to the peaceful, offenseless citizens of the state. The devotees of the Lord are by nature peaceful and offenseless, and therefore it is the prime duty of the state to arrange to convert everyone to become a devotee of the Lord. Thus automatically there will be peaceful, offenseless citizens. Then the only duty of the king will be to curb the dishonest miscreants. That will bring about peace and harmony all over human society.

TEXT 15

anāgaḥsv iha bhūteṣu

ya āgas-kṛn niraṅkuśaḥ

āhartāsmi bhujaṁ sākṣād

amartyasyāpi sāṅgadam

SYNONYMS

anāgaḥsu iha-to the offenseless; bhūteṣu-living beings; yaḥ-the person; āgaḥ-kṛt-commits offense; niraṅkuśaḥ-upstart; āhartā asmi-I shall bring forth; bhujam-arms; sākṣāt-directly; amartyasya api-even one who is a demigod; sa-aṅgadam-with decorations and armor.

An upstart living being who commits offenses by torturing those who are offenseless shall be directly uprooted by me, even though he be a denizen of heaven with armor and decorations.

The denizens of the heavenly kingdom are called amara, or deathless, due to their possessing a long span of life, far greater than that of the human beings. For a human being, who has only a maximum one-hundred-year duration of life, a span of life spreading over millions of years is certainly considered to be deathless. For example, from the Bhagavad-gītā we learn that on the Brahmaloka planet the duration of one day is calculated to be 4,300,000 x 1,000 solar years. Similarly, in other heavenly planets one day is calculated to be six months of this planet, and the inhabitants get a life of ten million of their years. Therefore, in all higher planets, since the span of life is far greater than that of the human being, the denizens are called deathless by imagination, although actually no one within the material universe is deathless.

Mahārāja Parīkṣit challenges even such denizens of heaven if they torture the offenseless. This means that the state executive head must be as strong as Mahārāja Parīkṣit so that he may be determined to punish the strongest offenders. It should be the principle of a state executive head that the offender of the codes of God is always punished.

TEXT 16

rājño hi paramo dharmaḥ

sva-dharma-sthānupālanam

śāsato 'nyān yathā-śāstram

anāpady utpathān iha

SYNONYMS

rājñaḥ-of the king or the executive head; hi-certainly; paramaḥ-supreme; dharmaḥ-occupational duty; sva-dharma-stha-one who is faithful to his prescribed duty; anupālanam-giving protection always; śāsataḥ-while ruling; anyān-others; yathā-according to; śāstram-rulings of scriptures; anāpadi-without danger; utpathān-persons going astray; iha-as a matter of fact.

The supreme duty of the ruling king is to give all protection to law-abiding persons and to chastise those who stray from the ordinances of the scriptures in ordinary times, when there is no emergency.

In the scriptures there is mention of āpad-dharma, or occupational duty at times of extraordinary happenings. It is said that sometimes the great sage Viśvāmitra had to live on the flesh of dogs in some extraordinary dangerous position. In cases of emergency, one may be allowed to live on the flesh of animals of all description, but that does not mean that there should be regular slaughterhouses to feed the animal-eaters and that this system should he encouraged by the state. No one should try to live on flesh in ordinary times simply for the sake of the palate. If anyone does so, the king or the executive head should punish him for gross enjoyment.

There are regular scriptural injunctions for different persons engaged in different occupational duties, and one who follows them is called svadharma-stha, or faithful in one's prescribed duties. In the Bhagavad-gītā (18.48) it is advised that one should not give up his occupational prescribed duties, even if they are not always flawless. Such sva-dharma might be violated in cases of emergency, if one is forced by circumstances, but they cannot be violated in ordinary times. The state executive head is to see that such sva-dharma is not changed by the follower, whatever it may be, and he should give all protection to the follower of sva-dharma. The violator is subject to punishment in terms of the śāstra, and the duty of the king is to see that everyone strictly follows his occupational duty, as prescribed in the scripture.

TEXT 17

dharma uvāca

etad vaḥ pāṇḍaveyānāṁ

yuktam ārtābhayaṁ vacaḥ

yeṣāṁ guṇa-gaṇaiḥ kṛṣṇo

dautyādau bhagavān kṛtaḥ

SYNONYMS

dharmaḥ uvāca-the personality of religion said; etat-all these; vaḥ-by you; pāṇḍaveyānām-of those who are in the Pāṇḍava dynasty; yuktam-just befitting; ārta-the sufferer; abhayam-freedom from all fears; vacaḥ-speeches; yeṣām-those; guṇa-gaṇaiḥ-by the qualifications; kṛṣṇaḥ-even Lord Kṛṣṇa; dautya-ādau-the duty of a messenger, etc.; bhagavān-the Personality of Godhead; kṛtaḥ-performed.

The personality of religion said: These words just spoken by you befit a person of the Pāṇḍava dynasty. Captivated by the devotional qualities of the Pāṇḍavas, even Lord Kṛṣṇa, the Personality of Godhead, performed duties as a messenger.

The assurances and challenges made by Mahārāja Parīkṣit are never exaggerations of his real power. The Mahārāja said that even the denizens of heaven could not escape his stringent government if they were violators of religious principles. He was not falsely proud, for a devotee of the Lord is equally as powerful as the Lord or sometimes more powerful by His grace, and any promise made by a devotee, though it may be ordinarily very difficult to fulfill, is properly executed by the grace of the Lord. The Pāṇḍavas, by their unalloyed devotional service and full surrender unto the Lord, made it possible for the Lord to become a chariot driver or sometimes their letter messenger. Such duties executed by the Lord for His devotee are always very pleasing to the Lord because the Lord wants to render service to His unalloyed devotee, whose life has no other engagement than to serve the Lord with full love and devotion. Mahārāja Parīkṣit, grandson of Arjuna, the celebrated friendly servitor of the Lord, was a pure devotee of the Lord like his grandfather, and therefore the Lord was always with him, even from the time when he was helplessly lying in the womb of his mother and was attacked by the blazing brahmāstra weapon of Aśvatthāmā. A devotee is always under the protection of the Lord, and therefore the assurance of protection by Mahārāja Parīkṣit could never be without meaning. The personality of religion accepted this fact and thus thanked the King for his being true to his exalted position.

TEXT 18

na vayaṁ kleśa-bījāni

yataḥ syuḥ puruṣarṣabha

puruṣaṁ taṁ vijānīmo

vākya-bheda-vimohitāḥ

SYNONYMS

na-not; vayam-we; kleśa-bījāni-the root cause of sufferings; yataḥ-wherefrom; syuḥ-it so happens; puruṣa-ṛṣabha-O greatest of all human beings; puruṣam-the person; tam-that; vijānīmaḥ-know; vākya-bheda-difference of opinion; vimohitāḥ-bewildered by.

O greatest among human beings, it is very difficult to ascertain the particular miscreant who has caused our sufferings, because we are bewildered by all the different opinions of theoretical philosophers.

There are many theoretical philosophers in the world who put forward their own theories of cause and effect especially about the cause of suffering and its effect on different living beings. Generally there are six great philosophers: Kaṇāda, the author of Vaiśeṣika philosophy; Gautama, the author of logic; Patañjali, the author of mystic yoga; Kapila, the author of Sāṅkhya philosophy; Jaimini, the author of Karma-mīmāṁsā; and Vyāsadeva, the author of Vedānta-darśana.

Although the bull, or the personality of religion, and the cow, the personality of the earth, knew perfectly well that the personality of Kali was the direct cause of their sufferings, still, as devotees of the Lord, they knew well also that without the sanction of the Lord no one could inflict trouble upon them. According to the Padma Purāṇa, our present trouble is due to the fructifying of seedling sins, but even those seedling sins also gradually fade away by execution of pure devotional service. Thus even if the devotees see the mischief-mongers, they do not accuse them for the sufferings inflicted. They take it for granted that the mischief-monger is made to act by some indirect cause, and therefore they tolerate the sufferings, thinking them to be God-given in small doses, for otherwise the sufferings should have been greater.

Mahārāja Parīkṣit wanted to get a statement of accusation against the direct mischief-monger, but they declined to give it on the abovementioned grounds. Speculative philosophers, however, do not recognize the sanction of the Lord; they try to find out the cause of sufferings in their own way, as will be described in the following verses. According to Śrīla Jīva Gosvāmī, such speculators are themselves bewildered, and thus they cannot know that the ultimate cause of all causes is the Supreme Lord, the Personality of Godhead.

TEXT 19

kecid vikalpa-vasanā

āhur ātmānam ātmanaḥ

daivam anye 'pare karma

svabhāvam apare prabhum

SYNONYMS

kecit-some of them; vikalpa-vasanāḥ-those who deny all kinds of duality; āhuḥ-declare; ātmānam-own self; ātmanaḥ-of the self; daivam-superhuman; anye-others; apare-someone else; karma-activity; svabhāvam-material nature; apare-many other; prabhum-authorities.

Some of the philosophers, who deny all sorts of duality, declare that one's own self is responsible for his personal happiness and distress. Others say that superhuman powers are responsible, while yet others say that activity is responsible, and the gross materialists maintain that nature is the ultimate cause.

As referred to above, philosophers like Jaimini and his followers establish that fruitive activity is the root cause of all distress and happiness, and that even if there is a superior authority, some superhuman powerful God or gods, He or they are also under the influence of fruitive activity because they reward result according to one's action. They say that action is not independent because action is performed by some performer; therefore, the performer himself is the cause of his own happiness or distress. In the Bhagavad-gītā (6.5) also it is confirmed that by one's mind, freed from material affection, one can deliver himself from the sufferings of material pangs. So one should not entangle oneself in matter by the mind's material affections. Thus one's own mind is one's friend or enemy in one's material happiness and distress.

Atheistic, materialistic Sāṅkhyaites conclude that material nature is the cause of all causes. According to them, combinations of material elements are the causes of material happiness and distress, and disintegration of matter is the cause of freedom from all material pangs. Gautama and Kaṇāda find that atomic combination is the cause of everything, and impersonalists like Aṣṭāvakra discover that the spiritual effulgence of Brahman is the cause of all causes. But in the Bhagavad-gītā the Lord Himself declares that He is the source of impersonal Brahman, and therefore He, the Personality of Godhead, is the ultimate cause of all causes. It is also confirmed in the Brahma-saṁhitā that Lord Kṛṣṇa is the ultimate cause of all causes.

TEXT 20

apratarkyād anirdeśyād

iti keṣv api niścayaḥ

atrānurūpaṁ rājarṣe

vimṛśa sva-manīṣayā

SYNONYMS

apratarkyāt-beyond the power of reasoning; anirdeśyāt-beyond the power of thinking; iti-thus; keṣu-someone; api-also; niścayaḥ-definitely concluded; atra-herein; anurūpam-which of them is right; rāja-ṛṣe-O sage amongst the kings; vimṛśa-judge yourself; sva-by your own; manīṣayā-power of intelligence.

There are also some thinkers who believe that no one can ascertain the cause of distress by argumentation, nor know it by imagination, nor express it by words. O sage amongst kings, judge for yourself by thinking over all this with your own intelligence.

The Vaiṣṇavites, the devotees of the Lord, do believe, as above explained, that nothing can take place without the sanction of the Supreme Lord. He is the supreme director, for He confirms in the Bhagavad-gītā (15.15) that He, as all-pervading Paramātmā, stays in everyone's heart and keeps vigilance over all actions and witnesses all activities. The argument of the atheist that one cannot be punished for one's misdeeds unless proved before a qualified justice is refuted herein, for we accept the perpetual witness and constant companion of the living being. A living being may forget all that he might have done in his past or present life, but one must know that in the same tree of the material body, the individual soul and the Supreme Soul as Paramātmā are sitting like two birds. One of them, the living being, is enjoying the fruits of the tree, whereas the Supreme Being is there to witness the activities. Therefore the Paramātmā feature, the Supreme Soul, is actually the witness of all activities of the living being, and only by His direction can the living being remember or forget what he might have done in the past. He is, therefore, both the all-pervading impersonal Brahman and the localized Paramātmā in everyone's heart. He is the knower of all past, present and future, and nothing can be concealed from Him. The devotees know this truth, and therefore they discharge their duties sincerely, without being overly anxious for rewards. Besides that, one cannot estimate the Lord's reactions, either by speculation or by scholarship. Why does He put some into difficulty and not others? He is the supreme knower of the Vedic knowledge, and thus He is the factual Vedāntist. At the same time He is the compiler of the Vedānta. No one is independent of Him, and everyone is engaged in His service in different ways. In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord. There is no incongruity or inebriety in His actions. All are on the path of Absolute Truth. Bhīṣmadeva correctly estimated the inconceivable actions of the Lord. The conclusion is, therefore, that the sufferings of the representative of religion and the representative of the earth, as present before Mahārāja Parīkṣit, were planned to prove that Mahārāja Parīkṣit was the ideal executive head because he knew well how to give protection to the cows (the earth) and the brāhmaṇas (religious principles), the two pillars of spiritual advancement. Everyone is under the full control of the Lord. He is quite correct in His action when He desires something to be done by someone, irrespective of the consideration of the particular case. Mahārāja Parīkṣit was thus put to test for his greatness. Now let us see how he solves it by his sagacious mind.

TEXT 21

sūta uvāca

evaṁ dharme pravadati

sa samrāḍ dvija-sattamāḥ

samāhitena manasā

vikhedaḥ paryacaṣṭa tam

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; evam-so; dharme-the personality of religion; pravadati-thus having spoken; saḥ-he; samrāṭ-the Emperor; dvija-sattamāḥ-O best among the brāhmaṇas; samāhitena-with proper attention; manasā-by the mind; vikhedaḥ-without any mistake; paryacaṣṭa-counterreplied; tam-unto him.

Sūta Gosvāmī said: O best among the brāhmaṇas, the Emperor Parīkṣit, thus hearing the personality of religion speak, was fully satisfied, and without mistake or regret he gave his reply.

The statement of the bull, the personality of religion, was full of philosophy and knowledge, and the King was satisfied, since he could understand that the suffering bull was not an ordinary one. Unless one is perfectly conversant with the law of the Supreme Lord, one cannot speak such things touching philosophical truths. The Emperor, being also on an equal level of sagacity, replied to the point, without doubts or mistakes.

TEXT 22

rājovāca

dharmaṁ bravīṣi dharma-jña

dharmo 'si vṛṣa-rūpa-dhṛk

yad adharma-kṛtaḥ sthānaṁ

sūcakasyāpi tad bhavet

SYNONYMS

rājā uvāca-the King said; dharmam-religion; bravīṣi-as you speak; dharma-jña-O one who knows the codes of religion; dharmaḥ-the personality of religion; asi-you are; vṛṣa-rūpa-dhṛk-in the disguise of a bull; yat-whatever; adharma-kṛtaḥ-one who acts irreligiously; sthānam-place; sūcakasya-of the identifier; api-also; tat-that; bhavet-becomes.

The King said: O you, who are in the form of a bull! You know the truth of religion, and you are speaking according to the principle that the destination intended for the perpetrator of irreligious acts is also intended for one who identifies the perpetrator. You are no other than the personality of religion.

A devotee's conclusion is that no one is directly responsible for being a benefactor or mischief-monger without the sanction of the Lord; therefore he does not consider anyone to be directly responsible for such action. But in both the cases he takes it for granted that either benefit or loss is God-sent, and thus it is His grace. In case of benefit, no one will deny that it is God-sent, but in case of loss or reverses one becomes doubtful about how the Lord could be so unkind to His devotee as to put him in great difficulty. Jesus Christ was seemingly put into such great difficulty, being crucified by the ignorant, but he was never angry at the mischief-mongers. That is the way of accepting a thing, either favorable or unfavorable. Thus for a devotee the identifier is equally a sinner, like the mischief-monger. By God's grace, the devotee tolerates all reverses. Mahārāja Parīkṣit observed this, and therefore he could understand that the bull was no other than the personality of religion himself. In other words, a devotee has no suffering at all because so-called suffering is also God's grace for a devotee who sees God in everything. The cow and bull never placed any complaint before the King for being tortured by the personality of Kali, although everyone lodges such complaints before the state authorities. The extraordinary behavior of the bull made the King conclude that the bull was certainly the personality of religion, for no one else could understand the finer intricacies of the codes of religion.

TEXT 23

athavā deva-māyāyā

nūnaṁ gatir agocarā

cetaso vacasaś cāpi

bhūtānām iti niścayaḥ

SYNONYMS

athavā-alternatively; deva-the Lord; māyāyāḥ-energies; nūnam-very little; gatiḥ-movement; agocarā-inconceivable; cetasaḥ-either by the mind; vacasaḥ-by words; ca-or; api-also; bhūtānām-of all living beings; iti-thus; niścayaḥ-concluded.

Thus it is concluded that the Lord's energies are inconceivable. No one can estimate them by mental speculation or by word jugglery.

A question may be raised as to why a devotee should refrain from identifying an actor, although he knows definitely that the Lord is the ultimate doer of everything. Knowing the ultimate doer, one should not pose himself as ignorant of the actual performer. To answer this doubt, the reply is that the Lord is also not directly responsible, for everything is done by His deputed māyā-śakti, or material energy. The material energy is always provoking doubts about the supreme authority of the Lord. The personality of religion knew perfectly well that nothing can take place without the sanction of the Supreme Lord, and still he was put into doubts by the deluding energy, and thus he refrained from mentioning the supreme cause. This doubtfulness was due to the contamination of both Kali and the material energy. The whole atmosphere of the age of Kali is magnified by the deluding energy, and the proportion of measurement is inexplicable.

TEXT 24

tapaḥ śaucaṁ dayā satyam

iti pādāḥ kṛte kṛtāḥ

adharmāṁśais trayo bhagnāḥ

smaya-saṅga-madais tava

SYNONYMS

tapaḥ-austerity; śaucam-cleanliness; dayā-mercy; satyam-truthfulness; iti-thus; pādāḥ-legs; kṛte-in the age of Satya; kṛtāḥ-established; adharma-irreligiosity; aṁśaiḥ-by the parts; trayaḥ-three combined; bhagnāḥ-broken; smaya-pride; saṅga-too much association with women; madaiḥ-intoxication; tava-your.

In the age of Satya [truthfulness] your four legs were established by the four principles of austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication.

The deluding energy, or material nature, can act upon the living beings proportionately in terms of the living beings' falling prey to the deluding attraction of māyā. Moths are captivated by the glaring brightness of light, and thus they become prey to the fire. Similarly, the deluding energy is always captivating the conditioned souls to become prey to the fire of delusion, and the Vedic scriptures warn the conditioned souls not to become prey to delusion but to get rid of it. The Vedas warn us to go not to the darkness of ignorance but to the progressive path of light. The Lord Himself also warns that the deluding power of material energy is too powerful to overcome, but one who completely surrenders unto the Lord can easily do so. But to surrender unto the lotus feet of the Lord is also not very easy. Such surrender is possible by persons of austerity, cleanliness, mercy and truthfulness. These four principles of advanced civilization were remarkable features in the age of Satya. In that age, every human being was practically a qualified brāhmaṇa of the highest order, and in the social orders of life they were all paramahaṁsas, or the topmost in the renounced order. By cultural standing, the human beings were not at all subjected to the deluding energy. Such strong men of character were competent enough to get away from the clutches of māyā. But gradually, as the basic principles of brahminical culture, namely austerity, cleanliness, mercy and truthfulness, became curtailed by proportionate development of pride, attachment for women and intoxication, the path of salvation or the path of transcendental bliss retreated far, far away from human society. With the progression of the age of Kali, people are becoming very proud, and attached to women and intoxication. By the influence of the age of Kali, even a pauper is proud of his penny, the women are always dressed in an overly attractive fashion to victimize the minds of men, and the man is addicted to drinking wine, smoking, drinking tea and chewing tobacco, etc. All these habits, or so-called advancement of civilization, are the root causes of all irreligiosities, and therefore it is not possible to check corruption, bribery and nepotism. Man cannot check all these evils simply by statutory acts and police vigilance, but he can cure the disease of the mind by the proper medicine, namely advocating the principles of brahminical culture or the principles of austerity, cleanliness, mercy and truthfulness. Modern civilization and economic development are creating a new situation of poverty and scarcity with the result of blackmailing the consumer's commodities. If the leaders and the rich men of the society spend fifty percent of their accumulated wealth mercifully for the misled mass of people and educate them in God consciousness, the knowledge of Bhāgavatam, certainly the age of Kali will be defeated in its attempt to entrap the conditioned souls. We must always remember that false pride, or too high an estimation of one's own values of life, undue attachment to women or association with them, and intoxication will divert human civilization from the path of peace, however much the people clamor for peace in the world. The preaching of the Bhāgavatam principles will automatically render all men austere, clean both inside and outside, merciful to the suffering, and truthful in daily behavior. That is the way of correcting the flaws of human society, which are very prominently exhibited at the present moment.

TEXT 25

idānīṁ dharma pādas te

satyaṁ nirvartayed yataḥ

taṁ jighṛkṣaty adharmo 'yam

anṛtenaidhitaḥ kaliḥ

SYNONYMS

idānīm-at the present moment; dharma-O personality of religion; pādaḥ-leg; te-of you; satyam-truthfulness; nirvartayet-hobbling along somehow or other; yataḥ-whereby; tam-that; jighṛkṣati-trying to destroy; adharmaḥ-the personality of irreligion; ayam-this; anṛtena-by deceit; edhitaḥ-flourishing; kaliḥ-quarrel personified.

You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But quarrel personified [Kali], flourishing by deceit, is also trying to destroy that leg.

The principles of religion do not stand on some dogmas or manmade formulas, but they stand on four primary regulative observances, namely austerity, cleanliness, mercy and truthfulness. The mass of people must be taught to practice these principles from childhood. Austerity means to accept voluntarily things which may not be very comfortable for the body but are conducive for spiritual realization, for example, fasting. Fasting twice or four times a month is a sort of austerity which may be voluntarily accepted for spiritual realization only, and not for any other purposes, political or otherwise. Fastings which are meant not for self-realization but for some other purposes are condemned in the Bhagavad-gītā (17.5-6). Similarly, cleanliness is necessary both for the mind and for the body. Simply bodily cleanliness may help to some extent, but cleanliness of the mind is necessary, and it is effected by glorifying the Supreme Lord. No one can cleanse the accumulated mental dust without glorifying the Supreme Lord. A godless civilization cannot cleanse the mind because it has no idea of God, and for this simple reason people under such a civilization cannot have good qualifications, however they may be materially equipped. We have to see things by their resultant action. The resultant action of human civilization in the age of Kali is dissatisfaction, so everyone is anxious to get peace of mind. This peace of mind was complete in the Satya age because of the existence of the above-mentioned attributes of the human beings. Gradually these attributes have diminished in the Tretā-yuga to three fourths, in the Dvāpara to half, and in this age of Kali to one fourth, which is also gradually diminishing on account of prevailing untruthfulness. By pride, either artificial or real, the resultant action of austerity is spoiled; by too much affection for female association, cleanliness is spoiled; by too much addiction to intoxication, mercy is spoiled; and by too much lying propaganda, truthfulness is spoiled. The revival of bhāgavata-dharma can save human civilization from falling prey to evils of all description.

TEXT 26

iyaṁ ca bhūmir bhagavatā

nyāsitoru-bharā satī

śrīmadbhis tat-pada-nyāsaiḥ

sarvataḥ kṛta-kautukā

SYNONYMS

iyam-this; ca-and; bhūmiḥ-surface of the earth; bhagavatā-by the Personality of Godhead; nyāsita-being performed personally as well as by others; uru-great; bharā-burden; satī-being so done; śrīmadbhiḥ-by the all-auspicious; tat-that; pada-nyāsaiḥ-footprints; sarvataḥ-all around; kṛta-done; kautukā-good fortune.

The burden of the earth was certainly diminished by the Personality of Godhead and by others as well. When He was present as an incarnation, all good was performed because of His auspicious footprints.

TEXT 27

śocaty aśru-kalā sādhvī

durbhagevojjhitā satī

abrahmaṇyā nṛpa-vyājāḥ

śūdrā bhokṣyanti mām iti

SYNONYMS

śocati-lamenting; aśru-kalā-with tears in the eyes; sādhvī-the chaste; durbhagā-as if the most unfortunate; iva-like; ujjhitā-forlorn; satī-being so done; abrahmaṇyāḥ-devoid of brahminical culture; nṛpa-vyājāḥ-posed as the ruler; śūdrāḥ-lower class; bhokṣyanti-would enjoy; mām-me; iti-thus.

Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.

The kṣatriya, or the man who is qualified to protect the sufferers, is meant to rule the state. Untrained lower-class men, or men without ambition to protect the sufferers, cannot be placed on the seat of an administrator. Unfortunately, in the age of Kali the lower-class men, without training, occupy the post of a ruler by strength of popular votes, and instead of protecting the sufferers, such men create a situation quite intolerable for everyone. Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals. That is the future of the world in the age of Kali, when irreligiosity prevails most prominently. And in the absence of a suitable King to curb irreligious tendencies, educating the people systematically in the teaching of Śrīmad-Bhāgavatam will clear up the hazy atmosphere of corruption, bribery, blackmail, etc.

TEXT 28

iti dharmaṁ mahīṁ caiva

sāntvayitvā mahā-rathaḥ

niśātam ādade khaḍgaṁ

kalaye 'dharma-hetave

SYNONYMS

iti-thus; dharmam-the personality of religion; mahīm-the earth; ca-also; eva-as; sāntvayitvā-after pacifying; mahā-rathaḥ-the general who could fight alone with thousands of enemies; niśātam-sharp; ādade-took up; khaḍgam-sword; kalaye-to kill the personified Kali; adharma-irreligion; hetave-the root cause.

Mahārāja Parīkṣit, who could fight one thousand enemies single-handedly, thus pacified the personality of religion and the earth. Then he took up his sharp sword to kill the personality of Kali, who is the cause of all irreligion.

As described above, the personality of Kali is he who deliberately commits all kinds of sinful acts which are forbidden in the revealed scriptures. This age of Kali will certainly be full of all activities of Kali, but this does not mean that the leaders of society, the executive heads, the learned and intelligent men, or above all the devotees of the Lord should sit down tightly and become callous to the reactions of the age of Kali. In the rainy season certainly there will be profuse rainfalls, but that does not mean that men should not take means to protect themselves from the rains. It is the duty of the executive heads of state and others to take all necessary actions against the activities of Kali or the persons influenced by the age of Kali; and Mahārāja Parīkṣit is the ideal executive head of the state, for at once he was ready to kill the personality of Kali with his sharp sword. The administrators should not simply pass resolutions for anticorruptional steps, but they must be ready with sharp swords to kill the persons creating corruptions from the angle of vision of the recognized śāstras. The administrators cannot prevent corrupt activities by allowing wine shops. They must at once close all shops of intoxicating drugs and wine and force punishment even by death for those who indulge in habits of intoxication of all description. That is the way of stopping the activities of Kali, as exhibited herein by Mahārāja Parīkṣit, the mahā-ratha.

TEXT 29

taṁ jighāṁsum abhipretya

vihāya nṛpa-lāñchanam

tat-pāda-mūlaṁ śirasā

samagād bhaya-vihvalaḥ

SYNONYMS

tam-him; jighāṁsum-willing to kill; abhipretya-knowing it well; vihāya-leaving aside; nṛpa-lāñchanam-the dress of a king; tat-pāda-mūlam-at his feet; śirasā-by the head; samagāt-fully surrendered; bhaya-vihvalaḥ-under pressure of fearfulness.

When the personality of Kali understood that the King was willing to kill him, he at once abandoned the dress of a king and, under pressure of fear, completely surrendered to him, bowing his head.

The royal dress of the personality of Kali is artificial. The royal dress is suitable for a king or kṣatriya, but when a lower-class man artificially dresses himself as a king, his real identity is disclosed by the challenge of a bona fide kṣatriya like Mahārāja Parīkṣit. A real kṣatriya never surrenders. He accepts the challenge of his rival kṣatriya, and he fights either to die or to win. Surrender is unknown to a real kṣatriya. In the age of Kali there are so many pretenders dressed and posed like administrators or executive heads, but their real identity is disclosed when they are challenged by a real kṣatriya. Therefore when the artificially dressed personality of Kali saw that to fight Mahārāja Parīkṣit was beyond his ability, he bowed down his head like a subordinate and gave up his royal dress.

TEXT 30

patitaṁ pādayor vīraḥ

kṛpayā dīna-vatsalaḥ

śaraṇyo nāvadhīc chlokya

āha cedaṁ hasann iva

SYNONYMS

patitam-fallen; pādayoḥ-at the feet; vīraḥ-the hero; kṛpayā-out of compassion; dīna-vatsalaḥ-kind to the poor; śaraṇyaḥ-one who is qualified to accept surrender; na-not; avadhīt-did kill; ślokyaḥ-one who is worthy of being sung; āha-said; ca-also; idam-this; hasan-smiling; iva-like.

Mahārāja Parīkṣit, who was qualified to accept surrender and worthy of being sung in history, did not kill the poor surrendered and fallen Kali, but smiled compassionately, for he was kind to the poor.

Even an ordinary kṣatriya does not kill a surrendered person, and what to speak of Mahārāja Parīkṣit, who was by nature compassionate and kind to the poor. He was smiling because the artificially dressed Kali had disclosed his identity as a lower-class man, and he was thinking how ironic it was that although no one was saved from his sharp sword when he desired to kill, the poor lower-class Kali was spared by his timely surrender. Mahārāja Parīkṣit's glory and kindness are therefore sung in history. He was a kind and compassionate emperor, fully worthy of accepting surrender even from his enemy. Thus the personality of Kali was saved by the will of Providence.

TEXT 31

rājovāca

na te guḍākeśa-yaśo-dharāṇāṁ

baddhāñjaler vai bhayam asti kiñcit

na vartitavyaṁ bhavatā kathañcana

kṣetre madīye tvam adharma-bandhuḥ

SYNONYMS

rājā uvāca-the King said; na-not; te-your; guḍākeśa-Arjuna; yaśaḥ-dharāṇām-of us who inherited the fame; baddha-añjaleḥ-one with folded hands; vai-certainly; bhayam-fear; asti-there is; kiñcit-even a slight; na-neither; vartitavyam-can be allowed to live; bhavatā-by you; kathañcana-by all means; kṣetre-in the land; madīye-in my kingdom; tvam-you; adharma-bandhuḥ-the friend of irreligion.

The King thus said: We have inherited the fame of Arjuna; therefore since you have surrendered yourself with folded hands you need not fear for your life. But you cannot remain in my kingdom, for you are the friend of irreligion.

The personality of Kali, who is the friend of all kinds of irreligiosities, may be excused if he surrenders, but in all circumstances he cannot be allowed to live as a citizen in any part of a welfare state. The Pāṇḍavas were entrusted representatives of the Personality of Godhead, Lord Kṛṣṇa, who practically brought into being the Battle of Kurukṣetra, but not for any personal interest. He wanted an ideal king like Mahārāja Yudhiṣṭhira and his descendants like Mahārāja Parīkṣit to rule the world, and therefore a responsible king like Mahārāja Parīkṣit could not allow the friend of irreligiosity to flourish in his kingdom at the cost of the good fame of the Pāṇḍavas. That is the way of wiping out corruption in the state, and not otherwise. The friends of irreligiosity should be banished from the state, and that will save the state from corruption.

TEXT 32

tvāṁ vartamānaṁ nara-deva-deheṣv

anupravṛtto 'yam adharma-pūgaḥ

lobho 'nṛtaṁ cauryam anāryam aṁho

jyeṣṭhā ca māyā kalahaś ca dambhaḥ

SYNONYMS

tvām-you; vartamānam-while present; nara-deva-a man-god, or a king; deheṣu-in the body; anupravṛttaḥ-taking place everywhere; ayam-all these; adharma-irreligious principles; pūgaḥ-in the masses; lobhaḥ-greed; anṛtam-falsity; cauryam-robbery; anāryam-incivility; aṁhaḥ-treachery; jyeṣṭhā-misfortune; ca-and; māyā-cheating; kalahaḥ-quarrel; ca-and; dambhaḥ-vanity.

If the personality of Kali, irreligion, is allowed to act as a man-god or an executive head, certainly irreligious principles like greed, falsehood, robbery, incivility, treachery, misfortune, cheating, quarrel and vanity will abound.

The principles of religion, namely austerity, cleanliness, mercy and truthfulness, as we have already discussed, may be followed by the follower of any faith. There is no need to turn from Hindu to Mohammedan to Christian or some other faith and thus become a renegade and not follow the principles of religion. The Bhāgavatam religion urges following the principles of religion. The principles of religion are not the dogmas or regulative principles of a certain faith. Such regulative principles may be different in terms of the time and place concerned. One has to see whether the aims of religion have been achieved. Sticking to the dogmas and formulas without attaining the real principles is not good. A secular state may be impartial to any particular type of faith, but the state cannot be indifferent to the principles of religion as above-mentioned. But in the age of Kali, the executive heads of state will be indifferent to such religious principles, and therefore under their patronage the opponents of religious principles, such as greed, falsehood, cheating and pilfery, will naturally follow, and so there will be no meaning to propaganda crying to stop corruption in the state.

TEXT 33

na vartitavyaṁ tad adharma-bandho

dharmeṇa satyena ca vartitavye

brahmāvarte yatra yajanti yajñair

yajñeśvaraṁ yajña-vitāna-vijñāḥ

SYNONYMS

na-not; vartitavyam-deserve to remain; tat-therefore; adharma-irreligiosity; bandho-friend; dharmeṇa-with religion; satyena-with truth; ca-also; vartitavye-being situated in; brahma-āvarte-place where sacrifice is performed; yatra-where; yajanti-duly perform; yajñaiḥ-by sacrifices or devotional services; yajña-īśvaram-unto the Supreme Lord, the Personality of Godhead; yajña-sacrifice; vitāna-spreading; vijñāḥ-experts.

Therefore, O friend of irreligion, you do not deserve to remain in a place where experts perform sacrifices according to truth and religious principles for the satisfaction of the Supreme Personality of Godhead.

Yajñeśvara, or the Supreme Personality of Godhead, is the beneficiary of all kinds of sacrificial ceremonies. Such sacrificial ceremonies are prescribed differently in the scriptures for different ages. In other words, sacrifice means to accept the supremacy of the Lord and thereby perform acts by which the Lord may be satisfied in all respects. The atheists do not believe in the existence of God, and they do not perform any sacrifice for the satisfaction of the Lord. Any place or country where the supremacy of the Lord is accepted and thus sacrifice is performed is called brahmāvarta. There are different countries in different parts of the world, and each and every country may have different types of sacrifice to please the Supreme Lord, but the central point in pleasing Him is ascertained in the Bhāgavatam, and it is truthfulness. The basic principle of religion is truthfulness, and the ultimate goal of all religions is to satisfy the Lord. In this age of Kali, the greatest common formula of sacrifice is the saṅkīrtana-yajña. That is the opinion of the experts who know how to propagate the process of yajña. Lord Caitanya preached this method of yajña, and it is understood from this verse that the sacrificial method of saṅkīrtana-yajña may be performed anywhere and everywhere in order to drive away the personality of Kali and save human society from falling prey to the influence of the age.

TEXT 34

yasmin harir bhagavān ijyamāna

ijyātma-mūrtir yajatāṁ śaṁ tanoti

kāmān amoghān sthira-jaṅgamānām

antar bahir vāyur ivaiṣa ātmā

SYNONYMS

yasmin-in such sacrificial ceremonies; hariḥ-the Supreme Lord; bhagavān-the Personality of Godhead; ijyamānaḥ-being worshiped; ijya-ātma-the soul of all worshipable deities; mūrtiḥ-in the forms; yajatām-those who worship; śam-welfare; tanoti-spreads; kāmān-desires; amoghān-inviolable; sthira-jaṅgamānām-of all the moving and nonmoving; antaḥ-within; bahiḥ-outside; vāyuḥ-air; iva-like; eṣaḥ-of all of them; ātmā-spirit soul.

In all sacrificial ceremonies, although sometimes a demigod is worshiped, the Supreme Lord Personality of Godhead is worshiped because He is the Supersoul of everyone, and exists both inside and outside like the air. Thus it is He only who awards all welfare to the worshiper.

It is even sometimes seen that demigods like Indra and Candra are worshiped and offered sacrificial awards, yet the rewards of all such sacrifices are awarded to the worshiper by the Supreme Lord, and it is the Lord only who can offer all welfare to the worshiper. The demigods, although worshiped, cannot do anything without the sanction of the Lord because the Lord is the Supersoul of everyone, both moving and nonmoving.

In Bhagavad-gītā (9.23) the Lord Himself confirms this in the following śloka:

ye 'py anya-devatā-bhaktā

yajante śraddhayānvitāḥ

te 'pi mām eva kaunteya

yajanty avidhi-pūrvakam

"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding."

The fact is that the Supreme Lord is one without a second. There is no God other than the Lord Himself. Thus the Supreme Lord is eternally transcendental to the material creation. But there are many who worship the demigods like the sun, the moon and Indra, who are only material representatives of the Supreme Lord. These demigods are indirect, qualitative representations of the Supreme Lord. A learned scholar or devotee, however, knows who is who. Therefore he directly worships the Supreme Lord and is not diverted by the material, qualitative representations. Those who are not so learned worship such qualitative, material representations, but their worship is unceremonious because it is irregular.

TEXT 35

sūta uvāca

parīkṣitaivam ādiṣṭaḥ

sa kalir jāta-vepathuḥ

tam udyatāsim āhedaṁ

daṇḍa-pāṇim ivodyatam

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; parīkṣitā-by Mahārāja Parīkṣit; evam-thus; ādiṣṭaḥ-being ordered; saḥ-he; kaliḥ-the personality of Kali; jāta-there was; vepathuḥ-trembling; tam-him; udyata-raised; asim-sword; āha-said; idam-thus; daṇḍa-pāṇim-Yamarāja, the personality of death; iva-like; udyatam-almost ready.

Śrī Sūta Gosvāmī said: The personality of Kali, thus being ordered by Mahārāja Parīkṣit, began to tremble in fear. Seeing the King before him like Yamarāja, ready to Kill him, Kali spoke to the King as follows.

The King was ready to kill the personality of Kali at once, as soon as he disobeyed his order. Otherwise the King had no objection to allowing him to prolong his life. The personality of Kali also, after attempting to get rid of the punishment in various ways, decided that he must surrender unto him, and thus he began to tremble in fear of his life. The king, or the executive head, must be so strong as to stand before the personality of Kali like the personality of death, Yamarāja. The King's order must be obeyed, otherwise the culprit's life is in risk. That is the way to rule the personalities of Kali who create disturbance in the normal life of the state citizens.

TEXT 36

kalir uvāca

yatra kva vātha vatsyāmi

sārva-bhauma tavājñayā

lakṣaye tatra tatrāpi

tvām ātteṣu-śarāsanam

SYNONYMS

kaliḥ uvāca-the personality of Kali said; yatra-anywhere; kva-and everywhere; vā-either; atha-thereof; vatsyāmi-I shall reside; sārva-bhauma-O lord (or emperor) of the earth; tava-your; ājñayā-by the order; lakṣaye-I see; tatra tatra-anywhere and everywhere; api-also; tvām-Your Majesty; ātta-taken over; iṣu-arrows; śarāsanam-bows.

O Your Majesty, though I may live anywhere and everywhere under your order, I shall but see you with bow and arrows wherever I look.

The personality of Kali could see that Mahārāja Parīkṣit was the emperor of all lands all over the world, and thus anywhere he might live he would have to meet with the same mood of the King. The personality of Kali was meant for mischief, and Mahārāja Parīkṣit was meant for subduing all kinds of mischief-mongers, especially the personality of Kali. It was better, therefore, for the personality of Kali to have been killed by the King then and there instead of being killed elsewhere. He was, after all, a surrendered soul before the King, and it was for the King to do what was required.

TEXT 37

tan me dharma-bhṛtāṁ śreṣṭha

sthānaṁ nirdeṣṭum arhasi

yatraiva niyato vatsya

ātiṣṭhaṁs te 'nuśāsanam

SYNONYMS

tat-therefore; me-me; dharma-bhṛtām-of all the protectors of religion; śreṣṭha-O chief; sthānam-place; nirdeṣṭum-fix; arhasi-may you do so; yatra-where; eva-certainly; niyataḥ-always; vatsye-can reside; ātiṣṭhan-permanently situated; te-your; anuśāsanam-under your rule.

Therefore, O chief amongst the protectors of religion, please fix some place for me where I can live permanently under the protection of your government.

The personality of Kali addressed Mahārāja Parīkṣit as the chief amongst the protectors of religiosity because the King refrained from killing a person who surrendered unto him. A surrendered soul should be given all protection, even though he may be an enemy. That is the principle of religion. And we can just imagine what sort of protection is given by the Personality of Godhead to the person who surrenders unto Him, not as an enemy but as a devoted servitor. The Lord protects the surrendered soul from all sins and all resultant reactions of sinful acts (Bg. 18.66).

TEXT 38

sūta uvāca

abhyarthitas tadā tasmai

sthānāni kalaye dadau

dyūtaṁ pānaṁ striyaḥ sūnā

yatrādharmaś catur-vidhaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; abhyarthitaḥ-thus being petitioned; tadā-at that time; tasmai-unto him; sthānāni-places; kalaye-to the personality of Kali; dadau-gave him permission; dyūtam-gambling; pānam-drinking; striyaḥ-illicit association with women; sūnā-animal slaughter; yatra-wherever; adharmaḥ-sinful activities; catuḥ-vidhaḥ-four kinds of.

Sūta Gosvāmī said: Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed.

The basic principles of irreligiosity, such as pride, prostitution, intoxication and falsehood, counteract the four principles of religion, namely austerity, cleanliness, mercy and truthfulness. The personality of Kali was given permission to live in four places particularly mentioned by the King, namely the place of gambling, the place of prostitution, the place of drinking and the place of animal slaughter.

Śrīla Jīva Gosvāmī directs that drinking against the principles of scriptures, such as the sautrāmaṇī-yajña, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Vedas two different types of injunctions are there for the pravṛttas, or those who are engaged in material enjoyment, and for the nivṛttas, or those who are liberated from material bondage. The Vedic injunction for the pravṛttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sautrāmaṇī-yajña, association of women by marriage and flesh-eating by sacrifices are sometimes recommended. Such recommendations in the Vedic literature are meant for a particular class of men, and not for all. But because they are injunctions of the Vedas for particular types of persons, such activities by the pravṛttas are not considered adharma. One man's food may be poison for others; similarly, what is recommended for those in the mode of ignorance may be poison for those in the mode of goodness. Śrīla Jīva Gosvāmī Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma.

Following in the footsteps of Mahārāja Parīkṣit, it is the duty of all executive heads of states to see that the principles of religion, namely austerity, cleanliness, mercy and truthfulness, are established in the state, and that the principles of irreligion, namely pride, illicit female association or prostitution, intoxication and falsity, are checked by all means. And to make the best use of a bad bargain, the personality of Kali may be transferred to places of gambling, drinking, prostitution and slaughterhouses, if there are any places like that. Those who are addicted to these irreligious habits may be regulated by the injunctions of the scripture. In no circumstances should they be encouraged by any state. In other words, the state should categorically stop all sorts of gambling, drinking, prostitution and falsity. The state which wants to eradicate corruption by majority may introduce the principles of religion in the following manner:

  1. Two compulsory fasting days in a month, if not more (austerity). Even from the economic point of view, such two fasting days in a month in the state will save tons of food, and the system will also act very favorably on the general health of the citizens.
  1. There must be compulsory marriage of young boys and girls attaining twenty-four years of age and sixteen years of age respectively. There is no harm in coeducation in the schools and colleges, provided the boys and girls are duly married, and in case there is any intimate connection between a male and female student, they should be married properly without illicit relation. The divorce act is encouraging prostitution, and this should be abolished.
  1. The citizens of the state must give in charity up to fifty percent of their income for the purpose of creating a spiritual atmosphere in the state or in human society, both individually and collectively. They should preach the principles of Bhāgavatam by (a) karma-yoga, or doing everything for the satisfaction of the Lord, (b) regular hearing of the Śrīmad-Bhāgavatam from authorized persons or realized souls, (c) chanting of the glories of the Lord congregationally at home or at places of worship, (d) rendering all kinds of service to bhāgavatas engaged in preaching Śrīmad-Bhāgavatam and (e) residing in a place where the atmosphere is saturated with God consciousness. If the state is regulated by the above process, naturally there will be God consciousness everywhere.

Gambling of all description, even speculative business enterprise, is considered to be degrading, and when gambling is encouraged in the state, there is a complete disappearance of truthfulness. Allowing young boys and girls to remain unmarried more than the above-mentioned ages and licensing animal slaughterhouses of all description should be at once prohibited. The flesh-eaters may be allowed to take flesh as mentioned in the scriptures, and not otherwise. Intoxication of all description-even smoking cigarettes, chewing tobacco or the drinking of tea-must be prohibited.

TEXT 39

punaś ca yācamānāya

jāta-rūpam adāt prabhuḥ

tato 'nṛtaṁ madaṁ kāmaṁ

rajo vairaṁ ca pañcamam

SYNONYMS

punaḥ-again; ca-also; yācamānāya-to the beggar; jāta-rūpam-gold; adāt-gave away; prabhuḥ-the King; tataḥ-whereby; anṛtam-falsehood; madam-intoxication; kāmam-lust; rajaḥ-on account of a passionate mood; vairam-enmity; ca-also; pañcamam-the fifth one.

The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication, lust, envy and enmity.

Although Mahārāja Parīkṣit gave Kali permission to live in four places, it was very difficult for him to find the places because during the reign of Mahārāja Parīkṣit there were no such places. Therefore Kali asked the King to give him something practical which could be utilized for his nefarious purposes. Mahārāja Parīkṣit thus gave him permission to live in a place where there is gold, because wherever there is gold there are all the above-mentioned four things, and over and above them there is enmity also. So the personality of Kali became gold-standardized. According to Śrīmad-Bhāgavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy. The price of commodities becomes artificially inflated because of bad money, or artificial currency notes. Bad money drives away good money. Instead of paper currency, actual gold coins should be used for exchange, and this will stop prostitution of gold. Gold ornaments for women may be allowed by control, not by quality, but by quantity. This will discourage lust, envy and enmity. When there is actual gold currency in the form of coins, the influence of gold in producing falsity, prostitution, etc., will automatically cease. There will be no need of an anticorruption ministry for another term of prostitution and falsity of purpose.

TEXT 40

amūni pañca sthānāni

hy adharma-prabhavaḥ kaliḥ

auttareyeṇa dattāni

nyavasat tan-nideśa-kṛt

SYNONYMS

amūni-all those; pañca-five; sthānāni-places; hi-certainly; adharma-irreligious principles; prabhavaḥ-encouraging; kaliḥ-the age of Kali; auttareyeṇa-by the son of Uttarā; dattāni-delivered; nyavasat-dwelt; tat-by him; nideśa-kṛt-directed.

Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places.

Thus the age of Kali began with gold standardization, and therefore falsity, intoxication, animal slaughter and prostitution are rampant all over the world, and the saner section is eager to drive out corruption. The counteracting process is suggested above, and everyone can take advantage of this suggestion.

TEXT 41

athaitāni na seveta

bubhūṣuḥ puruṣaḥ kvacit

viśeṣato dharma-śīlo

rājā loka-patir guruḥ

SYNONYMS

atha-therefore; etāni-all these; na-never; seveta-come in contact; bubhūṣuḥ-those who desire well-being; puruṣaḥ-person; kvacit-in any circumstances; viśeṣataḥ-specifically; dharma-śīlaḥ-those who are on the progressive path of liberation; rājā-the king; loka-patiḥ-public leader; guruḥ-the brāhmaṇas and the sannyāsīs.

Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles.

The brāhmaṇas are the religious preceptors for all other castes, and the sannyāsīs are the spiritual masters for all the castes and orders of society. So also are the king and the public leaders who are responsible for the material welfare of all people. The progressive religionists and those who are responsible human beings or those who do not want to spoil their valuable human lives should refrain from all the principles of irreligiosity, especially illicit connection with women. If a brāhmaṇa is not truthful, all his claims as a brāhmaṇa at once become null and void. If a sannyāsī is illicitly connected with women, all his claims as a sannyāsī at once become false. Similarly, if the king and the public leader are unnecessarily proud or habituated to drinking and smoking, certainly they become disqualified to discharge public welfare activities. Truthfulness is the basic principle for all religions. The four leaders of the human society, namely the sannyāsīs, the brāhmaṇa, the king and the public leader, must be tested crucially by their character and qualification. Before one can be accepted as a spiritual or material master of society, he must be tested by the above-mentioned criteria of character. Such public leaders may be less qualified in academic qualifications, but it is necessary primarily that they be free from the contamination of the four disqualifications, namely gambling, drinking, prostitution and animal slaughter.

TEXT 42

vṛṣasya naṣṭāṁs trīn pādān

tapaḥ śaucaṁ dayām iti

pratisandadha āśvāsya

mahīṁ ca samavardhayat

SYNONYMS

vṛṣasya-of the bull (the personality of religion); naṣṭān-lost; trīn-three; pādān-legs; tapaḥ-austerity; śaucam-cleanliness; dayām-mercy; iti-thus; pratisandadhe-reestablished; āśvāsya-by encouraging activities; mahīm-the earth; ca-and; samavardhayat-perfectly improved.

Thereafter the King reestablished the lost legs of the personality of religion [the bull], and by encouraging activities he sufficiently improved the condition of the earth.

By designating particular places for the personality of Kali, Mahārāja Parīkṣit practically cheated Kali. In the presence of Kali, Dharma (in the shape of a bull), and the earth (in the shape of a cow), he could actually estimate the general condition of his kingdom, and therefore he at once took proper steps to reestablish the legs of the bull, namely austerity, cleanliness and mercy. And for the general benefit of the people of the world, he saw that the gold stock might be employed for stabilization. Gold is certainly a generator of falsity, intoxication, prostitution, enmity and violence, but under the guidance of a proper king or public leader, or a brāhmaṇa or sannyāsī, the same gold can be properly utilized to reestablish the lost legs of the bull, the personality of religion.

Mahārāja Parīkṣit, therefore, like his grandfather Arjuna, collected all illicit gold kept for the propensities of Kali and employed it in the saṅkīrtana-yajña, as per instruction of the Śrīmad-Bhāgavatam. As we have suggested before, one's accumulated wealth may be divided into three parts for distribution, namely fifty percent for the service of the Lord, twenty-five percent for the family members and twenty-five percent for personal necessities. Spending fifty percent for the service of the Lord or for propagation of spiritual knowledge in society by way of the saṅkīrtana-yajña is the maximum display of human mercy. people of the world are generally in darkness regarding spiritual knowledge, especially in regard to the devotional service of the Lord, and therefore to propagate the systematic transcendental knowledge of devotional service is the greatest mercy that one can show in this world. When everyone is taught to sacrifice fifty percent of his accumulated gold for the Lord's service, certainly austerity, cleanliness and mercy automatically ensue, and thus the lost three legs of the personality of religion are automatically established. When there is sufficient austerity, cleanliness, mercy and truthfulness, naturally mother earth is completely satisfied, and there is very little chance for Kali to infiltrate the structure of human society.

TEXTS 43-44

sa eṣa etarhy adhyāsta

āsanaṁ pārthivocitam

pitāmahenopanyastaṁ

rājñāraṇyaṁ vivikṣatā

āste 'dhunā sa rājarṣiḥ

kauravendra-śriyollasan

gajāhvaye mahā-bhāgaś

cakravartī bṛhac-chravāḥ

SYNONYMS

saḥ-he; eṣaḥ-this; etarhi-at the present; adhyāste-is ruling over; āsanam-the throne; pārthiva-ucitam-just befitting a king; pitāmahena-by the grandfather; upanyastam-being handed over; rājñā-by the King; araṇyam-forest; vivikṣatā-desiring; āste-is there; adhunā-at present; saḥ-that; rāja-ṛṣiḥ-the sage amongst the kings; kaurava-indra-the chief amongst the Kuru kings; śriyā-glories; ullasan-spreading; gajāhvaye-in Hastināpura; mahā-bhāgaḥ-the most fortunate; cakravartī-the Emperor; bṛhat-śravāḥ-highly famous.

The most fortunate Emperor Mahārāja Parīkṣit, who was entrusted with the kingdom of Hastināpura by Mahārāja Yudhiṣṭhira when he desired to retire to the forest, is now ruling the world with great success due to his being glorified by the deeds of the kings of the Kuru dynasty.

The prolonged sacrificial ceremonies undertaken by the sages of Naimiṣāraṇya were begun shortly after the demise of Mahārāja Parīkṣit. The sacrifice was to continue for one thousand years, and it is understood that in the beginning some of the contemporaries of Baladeva, the elder brother of Lord Kṛṣṇa, also visited the sacrificial place. According to some authorities, the present tense is also used to indicate the nearest margin of time from the past. In that sense, the present tense is applied to the reign of Mahārāja Parīkṣit here. For a continuous fact, also, present tense can be used. The principles of Mahārāja Parīkṣit can be still continued, and human society can still be improved if there is determination by the authorities. We can still purge out from the state all the activities of immorality introduced by the personality of Kali if we are determined to take action like Mahārāja Parīkṣit. He allotted some place for Kali, but in fact Kali could not find such places in the world at all because Mahārāja Parīkṣit was strictly vigilant to see that there were no places for gambling, drinking, prostitution and animal slaughter. Modern administrators want to banish corruption from the state, but fools as they are, they do not know how to do it. They want to issue licenses for gambling houses, wine and other intoxicating drug houses, brothels, hotel prostitution and cinema houses, and falsity in every dealing, even in their own, and they want at the same time to drive out corruption from the state. They want the kingdom of God without God consciousness. How can it be possible to adjust two contradictory matters? If we want to drive out corruption from the state, we must first of all organize society to accept the principles of religion, namely austerity, cleanliness, mercy and truthfulness, and to make the condition favorable we must close all places of gambling, drinking, prostitution and falsity. These are some of the practical lessons from the pages of Śrīmad-Bhāgavatam.

TEXT 45

ittham-bhūtānubhāvo 'yam

abhimanyu-suto nṛpaḥ

yasya pālayataḥ kṣauṇīṁ

yūyaṁ satrāya dīkṣitāḥ

SYNONYMS

ittham-bhūta-being thus; anubhāvaḥ-experience; ayam-of this; abhimanyu-sutaḥ-son of Abhimanyu; nṛpaḥ-the king; yasya-whose; pālayataḥ-on account of his ruling; kṣauṇīm-on the earth; yūyam-you all; satrāya-in performing sacrifices; dīkṣitāḥ-initiated.

Mahārāja Parīkṣit, the son of Abhimanyu, is so experienced that by dint of his expert administration and patronage, it has been possible for you to perform a sacrifice such as this.

The brāhmaṇas and the sannyāsīs are expert in the spiritual advancement of society, whereas the kṣatriyas or the administrators are expert in the material peace and prosperity of human society. Both of them are the pillars of all happiness, and therefore they are meant for full cooperation for common welfare. Mahārāja Parīkṣit was experienced enough to drive away Kali from his field of activities and thereby make the state receptive to spiritual enlightenment. If the common people are not receptive, it is very difficult to impress upon them the necessity of spiritual enlightenment. Austerity, cleanliness, mercy and truthfulness, the basic principles of religion, prepare the ground for the reception of advancement in spiritual knowledge, and Mahārāja Parīkṣit made this favorable condition possible. Thus the ṛṣis of Naimiṣāraṇya were able to perform the sacrifices for a thousand years. In other words, without state support, no doctrines of philosophy or religious principles can progressively advance. There should be complete cooperation between the brāhmaṇas and the kṣatriyas for this common good. Even up to Mahārāja Aśoka, the same spirit was prevailing. Lord Buddha was sufficiently supported by King Aśoka, and thus his particular cult of knowledge was spread all over the world.

Thus end the Bhaktivedanta purports of the First Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Punishment and Reward of Kali."

Chapter Eighteen

Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy

TEXT 1

sūta uvāca

yo vai drauṇy-astra-vipluṣṭo

na mātur udare mṛtaḥ

anugrahād bhagavataḥ

kṛṣṇasyādbhuta-karmaṇaḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; yaḥ-one who; vai-certainly; drauṇi-astra-by the weapon of the son of Droṇa; vipluṣṭaḥ-burned by; na-never; mātuḥ-of the mother; udare-in the womb; mṛtaḥ-met his death; anugrahāt-by the mercy; bhagavataḥ-of the Personality of Godhead; kṛṣṇasya-Kṛṣṇa; adbhuta-karmaṇaḥ-who acts wonderfully.

Śrī Sūta Gosvāmī said: Due to the mercy of the Personality of Godhead, Śrī Kṛṣṇa, who acts wonderfully, Mahārāja Parīkṣit, though struck by the weapon of the son of Droṇa in his mother's womb, could not be burned.

The sages of Naimiṣāraṇya became struck with wonder after hearing about the wonderful administration of Mahārāja Parīkṣit, especially in reference to his punishing the personality of Kali and making him completely unable to do any harm within the kingdom. Sūta Gosvāmī was equally anxious to describe Mahārāja Parīkṣit's wonderful birth and death, and this verse is stated by Sūta Gosvāmī to increase the interest of the sages of Naimiṣāraṇya.

TEXT 2

brahma-kopotthitād yas tu

takṣakāt prāṇa-viplavāt

na sammumohorubhayād

bhagavaty arpitāśayaḥ

SYNONYMS

brahma-kopa-fury of a brāhmaṇa; utthitāt-caused by; yaḥ-what was; tu-but; takṣakāt-by the snake-bird; prāṇa-viplavāt-from dissolution of life; na-never; sammumoha-was overwhelmed; uru-bhayāt-great fear; bhagavati-unto the Personality of Godhead; arpita-surrendered; āśayaḥ-consciousness.

Furthermore, Mahārāja Parīkṣit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brāhmaṇa boy.

A self-surrendered devotee of the Lord is called nārāyaṇa-parāyaṇa. Such a person is never afraid of any place or person, not even of death. For him nothing is as important as the Supreme Lord, and thus he gives equal importance to heaven and hell. He knows well that both heaven and hell are creations of the Lord, and similarly life and death are different conditions of existence created by the Lord. But in all conditions and in all circumstances, remembrance of Nārāyaṇa is essential. The nārāyaṇa-parāyaṇa practices this constantly. Mahārāja Parīkṣit was such a pure devotee. He was wrongfully cursed by an inexperienced son of a brāhmaṇa, who was under the influence of Kali, and Mahārāja Parīkṣit took this to be sent by Nārāyaṇa. He knew that Nārāyaṇa (Lord Kṛṣṇa) had saved him when he was burned in the womb of his mother, and if he were to be killed by a snake bite, it would also take place by the will of the Lord. The devotee never goes against the will of the Lord; anything sent by God is a blessing for the devotee. Therefore Mahārāja Parīkṣit was neither afraid of nor bewildered by such things. That is the sign of a pure devotee of the Lord.

TEXT 3

utsṛjya sarvataḥ saṅgaṁ

vijñātājita-saṁsthitiḥ

vaiyāsaker jahau śiṣyo

gaṅgāyāṁ svaṁ kalevaram

SYNONYMS

utsṛjya-after leaving aside; sarvataḥ-all around; saṅgam-association; vijñāta-being understood; ajita-one who is never conquered (the Personality of Godhead); saṁsthitiḥ-actual position; vaiyāsakeḥ-unto the son of Vyāsa; jahau-gave up; śiṣyaḥ-as a disciple; gaṅgāyām-on the bank of the Ganges; svam-his own; kalevaram-material body.

Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyāsa [Śukadeva Gosvāmī], and thus he was able to understand the actual position of the Personality of Godhead.

The word ajita is significant here. The Personality of Godhead, Śrī Kṛṣṇa, is known as Ajita, or unconquerable, and He is so in every respect. No one can know His actual position. He is unconquerable by knowledge also. We have heard about His dhāma, or place, eternal Goloka Vṛndāvana, but there are many scholars who interpret this abode in different ways. But by the grace of a spiritual master like Śukadeva Gosvāmī, unto whom the King gave himself up as a most humble disciple, one is able to understand the actual position of the Lord, His eternal abode, and His transcendental paraphernalia in that dhāma, or abode. Knowing the transcendental position of the Lord and the transcendental method by which one can approach that transcendental dhāma, the King was confident about his ultimate destination, and by knowing this he could leave aside everything material, even his own body, without any difficulty of attachment. In the Bhagavad-gītā, it is stated, paraṁ dṛṣṭvā nivartate: [Bg. 9.59] one can give up all connection with material attachment when one is able to see the param, or the superior quality of things. From Bhagavad-gītā we understand the quality of the Lord's energy that is superior to the material quality of energy, and by the grace of a bona fide spiritual master like Śukadeva Gosvāmī, it is quite possible to know everything of the superior energy of the Lord by which the Lord manifests His eternal name, quality, pastimes, paraphernalia and variegatedness. Unless one thoroughly understands this superior or eternal energy of the Lord, it is not possible to leave the material energy, however one may theoretically speculate on the true nature of the Absolute Truth. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was able to receive the mercy of such a personality as Śukadeva Gosvāmī, and thus he was able to know the actual position of the unconquerable Lord. It is very difficult to find the Lord from the Vedic literatures, but it is very easy to know Him by the mercy of a liberated devotee like Śukadeva Gosvāmī.

TEXT 4

nottamaśloka-vārtānāṁ

juṣatāṁ tat-kathāmṛtam

syāt sambhramo 'nta-kāle 'pi

smaratāṁ tat-padāmbujam

SYNONYMS

na-never; uttama-śloka-the Personality of Godhead, of whom the Vedic hymns sing; vārtānām-of those who live on them; juṣatām-of those who are engaged in; tat-His; kathā-amṛtam-transcendental topics about Him; syāt-it so happens; sambhramaḥ-misconception; anta-at the end; kāle-in time; api-also; smaratām-remembering; tat-His; pada-ambujam-lotus feet.

This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives.

The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one's life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Śukadeva Gosvāmī or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator. When the same is heard from an actual self-realized soul and is properly understood by service and submission, everything becomes transparently clear. Thus a submissive disciple is able to live transcendentally and continue to the end of life. By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Mahārāja Parīkṣit.

TEXT 5

tāvat kalir na prabhavet

praviṣṭo 'pīha sarvataḥ

yāvad īśo mahān urvyām

ābhimanyava eka-rāṭ

SYNONYMS

tāvat-so long; kaliḥ-the personality of Kali; na-cannot; prabhavet-flourish; praviṣṭaḥ-entered in; api-even though; iha-here; sarvataḥ-everywhere; yāvat-as long as; īśaḥ-the lord; mahān-great; urvyām-powerful; ābhimanyavaḥ-the son of Abhimanyu; eka-rāṭ-the one emperor.

As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish.

As we have already explained, the personality of Kali had entered the jurisdiction of this earth long ago, and he was looking for an opportunity to spread his influence all over the world. But he could not do so satisfactorily due to the presence of Mahārāja Parīkṣit. That is the way of good government. The disturbing elements like the personality of Kali will always try to extend their nefarious activities, but it is the duty of the able state to check them by all means. Although Mahārāja Parīkṣit allotted places for the personality of Kali, at the same time he gave no chance for the citizens to be swayed by the personality of Kali.

TEXT 6

yasminn ahani yarhy eva

bhagavān utsasarja gām

tadaivehānuvṛtto 'sāv

adharma-prabhavaḥ kaliḥ

SYNONYMS

yasmin-on that; ahani-very day; yarhi eva-in the very moment; bhagavān-the Personality of Godhead; utsasarja-left aside; gām-the earth; tadā-at that time; eva-certainly; iha-in this world; anuvṛttaḥ-followed; asau-he; adharma-irreligion; prabhavaḥ-accelerating; kaliḥ-the personality of quarrel.

The very day and moment the Personality of Godhead, Lord Śrī Kṛṣṇa, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world.

The Personality of Godhead and His holy name, qualities, etc., are all identical. The personality of Kali was not able to enter the jurisdiction of the earth due to the presence of the Personality of Godhead. And similarly, if there is an arrangement for the constant chanting of the holy names, qualities, etc., of the Supreme Personality of Godhead, there is no chance at all for the personality of Kali to enter. That is the technique of driving away the personality of Kali from the world. In modernized human society there are great advancements of material science, and they have invented the radio to distribute sound in the air. So instead of vibrating some nuisance sound for sense enjoyment, if the state arranges to distribute transcendental sound by resounding the holy name, fame and activities of the Lord, as they are authorized in the Bhagavad-gītā or Śrīmad-Bhāgavatam, then a favorable condition will be created, the principles of religion in the world will be reestablished, and thus the executive heads, who are so anxious to drive away corruption from the world, will be successful. Nothing is bad if properly used for the service of the Lord.

TEXT 7

nānudveṣṭi kaliṁ samrāṭ

sāraṅga iva sāra-bhuk

kuśalāny āśu siddhyanti

netarāṇi kṛtāni yat

SYNONYMS

na-never; anudveṣṭi-envious; kalim-unto the personality of Kali; samrāṭ-the Emperor; sāram-ga-realist, like the bees; iva-like; sāra-bhuk-one who accepts the substance; kuśalāni-auspicious objects; āśu-immediately; siddhyanti-become successful; na-never; itarāṇi-which are inauspicious; kṛtāni-being performed; yat-as much as.

Mahārāja Parīkṣit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali.

The age of Kali is called the fallen age. In this fallen age, because the living beings are in an awkward position, the Supreme Lord has given some special facilities to them. So by the will of the Lord, a living being does not become a victim of a sinful act until the act is actually performed. In other ages, simply by thinking of performing a sinful act, one used to become a victim of the act. On the contrary, a living being in this age is awarded with the results of pious acts simply by thinking of them. Mahārāja Parīkṣit, being the most learned and experienced king by the grace of the Lord, was not unnecessarily envious of the personality of Kali because he did not intend to give him any chance to perform any sinful act. He protected his subjects from falling prey to the sinful acts of the age of Kali, and at the same time he gave full facility to the age of Kali by allotting him some particular places. At the end of the Śrīmad-Bhāgavatam it is said that even though all nefarious activities of the personality of Kali are present, there is a great advantage in the age of Kali. One can attain salvation simply by chanting the holy name of the Lord. Thus Mahārāja Parīkṣit made an organized effort to propagate the chanting of the Lord's holy name, and thus he saved the citizens from the clutches of Kali. It is for this advantage only that great sages sometimes wish all good for the age of Kali. In the Vedas also it is said that by discourse on Lord Kṛṣṇa's activities, one can get rid of all the disadvantages of the age of Kali. In the beginning of the Śrīmad-Bhāgavatam it is also said that by the recitation of Śrīmad-Bhāgavatam, the Supreme Lord becomes at once arrested within one's heart. These are some of the great advantages of the age of Kali, and Mahārāja Parīkṣit took all the advantages and did not think any ill of the age of Kali, true to his Vaiṣṇavite cult.

TEXT 8

kiṁ nu bāleṣu śūreṇa

kalinā dhīra-bhīruṇā

apramattaḥ pramatteṣu

yo vṛko nṛṣu vartate

SYNONYMS

kim-what; nu-may be; bāleṣu-among the less intelligent persons; śūreṇa-by the powerful; kalinā-by the personality of Kali; dhīra-self-controlled; bhīruṇā-by one who is afraid of; apramattaḥ-one who is careful; pramatteṣu-among the careless; yaḥ-one who; vṛkaḥ-tiger; nṛṣu-among men; vartate-exists.

Mahārāja Parīkṣit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons.

Those who are not devotees of the Lord are careless and unintelligent. Unless one is thoroughly intelligent, one cannot be a devotee of the Lord. Those who are not devotees of the Lord fall prey to the actions of Kali. It will not be possible to bring about a saner condition in society unless we are prepared to accept the modes of action adopted by Mahārāja Parīkṣit, i.e., propagation of the devotional service of the Lord to the common man.

TEXT 9

upavarṇitam etad vaḥ

puṇyaṁ pārīkṣitaṁ mayā

vāsudeva-kathopetam

ākhyānaṁ yad apṛcchata

SYNONYMS

upavarṇitam-almost everything described; etat-all these; vaḥ-unto you; puṇyam-pious; pārīkṣitam-about Mahārāja Parīkṣit; mayā-by me; vāsudeva-of Lord Kṛṣṇa; kathā-narrations; upetam-in connection with; ākhyānam-statements; yat-what; apṛcchata-you asked from me.

O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Kṛṣṇa in connection with the history of the pious Mahārāja Parīkṣit.

Śrīmad-Bhāgavatam is the history of the activities of the Lord. And the activities of the Lord are performed in relation with the devotees of the Lord. Therefore, the history of the devotees is not different from the history of Lord Kṛṣṇa's activities. A devotee of the Lord regards both the activities of the Lord and those of His pure devotees on an equal level, for they are all transcendental.

TEXT 10

yā yāḥ kathā bhagavataḥ

kathanīyoru-karmaṇaḥ

guṇa-karmāśrayāḥ pumbhiḥ

saṁsevyās tā bubhūṣubhiḥ

SYNONYMS

yāḥ-whatever; yāḥ-and whatsoever; kathāḥ-topics; bhagavataḥ-about the Personality of Godhead; kathanīya-were to be spoken by me; uru-karmaṇaḥ-of Him who acts wonderfully; guṇa-transcendental qualities; karma-uncommon deeds; āśrayāḥ-involving; pumbhiḥ-by persons; saṁsevyāḥ-ought to be heard; tāḥ-all of them; bubhūṣubhiḥ-by those who want their own welfare.

Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully.

The systematic hearing of the transcendental activities, qualities and names of Lord Śrī Kṛṣṇa pushes one towards eternal life. Systematic hearing means knowing Him gradually in truth and fact, and this knowing Him in truth and fact means attaining eternal life, as stated in the Bhagavad-gītā. Such transcendental, glorified activities of Lord Śrī Kṛṣṇa are the prescribed remedy for counteracting the process of birth, death, old age and disease, which are considered to be material awards for the conditioned living being. The culmination of such a perfectional stage of life is the goal of human life and the attainment of transcendental bliss.

TEXT 11

ṛṣaya ūcuḥ

sūta jīva samāḥ saumya

śāśvatīr viśadaṁ yaśaḥ

yas tvaṁ śaṁsasi kṛṣṇasya

martyānām amṛtaṁ hi naḥ

SYNONYMS

ṛṣayaḥ ūcuḥ-the good sages said; sūta-O Sūta Gosvāmī; jīva-we wish you life for; samāḥ-many years; saumya-grave; śāśvatīḥ-eternal; viśadam-particularly; yaśaḥ-in fame; yaḥ tvam-because you; śaṁsasi-speaking nicely; kṛṣṇasya-of Lord Śrī Kṛṣṇa; martyānām-of those who die; amṛtam-eternity of life; hi-certainly; naḥ-our.

The good sages said: O grave Sūta Gosvāmī! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Kṛṣṇa, the Personality of Godhead. This is just like nectar for mortal beings like us.

When we hear about the transcendental qualities and activities of the Personality of Godhead, we may always remember what has been spoken by the Lord Himself in the Bhagavad-gītā (4.9). His acts, even when He acts in human society, are all transcendental, for they are all accentuated by the spiritual energy of the Lord, which is distinguished from His material energy. As stated in the Bhagavad-gītā, such acts are called divyam. This means that He does not act or take His birth like an ordinary living being under the custody of material energy. Nor is His body material or changeable like that of ordinary living beings. And one who understands this fact, either from the Lord or from authorized sources, is not reborn after leaving the present material body. Such an enlightened soul is admitted into the spiritual realm of the Lord and engages in the transcendental loving service of the Lord. Therefore, the more we hear about the transcendental activities of the Lord, as they are stated in the Bhagavad-gītā and Śrīmad-Bhāgavatam, the more we can know about His transcendental nature and thus make definite progress on the path back to Godhead.

TEXT 12

karmaṇy asminn anāśvāse

dhūma-dhūmrātmanāṁ bhavān

āpāyayati govinda-

pāda-padmāsavaṁ madhu

SYNONYMS

karmaṇi-performance of; asmin-in this; anāśvāse-without certainty; dhūma-smoke; dhūmra-ātmanām-tinged body and mind; bhavān-your good self; āpāyayati-very much pleasing; govinda-the Personality of Godhead; pāda-feet; padma-āsavam-nectar of the lotus flower; madhu-honey.

We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.

The sacrificial fire kindled by the sages of Naimiṣāraṇya was certainly full of smoke and doubts because of so many flaws. The first flaw is that there is an acute scarcity of expert brāhmaṇas able to carry out such performances successfully in this age of Kali. Any discrepancy in such sacrifices spoils the whole show, and the result is uncertain, like agricultural enterprises. The good result of tilling the paddy field depends on providential rain, and therefore the result is uncertain. Similarly, performance of any kind of sacrifice in this age of Kali is also uncertain. Unscrupulous greedy brāhmaṇas of the age of Kali induce the innocent public to such uncertain sacrificial shows without disclosing the scriptural injunction that in the age of Kali there is no fruitful sacrificial performance but the sacrifice of the congregational chanting of the holy name of the Lord. Sūta Gosvāmī was narrating the transcendental activities of the Lord before the congregation of sages, and they were factually perceiving the result of hearing these transcendental activities. One can feel this practically, as one can feel the result of eating food. Spiritual realization acts in that way.

The sages of Naimiṣāraṇya were practically sufferers from the smoke of a sacrificial fire and were doubtful about the result, but by hearing from a realized person like Sūta Gosvāmī, they were fully satisfied. In the Brahma-vaivarta Purāṇa, Viṣṇu tells Śiva that in the age of Kali, men full of anxieties of various kinds can vainly labor in fruitive activity and philosophical speculations, but when they are engaged in devotional service, the result is sure and certain, and there is no loss of energy. In other words, nothing performed for spiritual realization or for material benefit can be successful without the devotional service to the Lord.

TEXT 13

tulayāma lavenāpi

na svargaṁ nāpunar-bhavam

bhagavat-saṅgi-saṅgasya

martyānāṁ kim utāśiṣaḥ

SYNONYMS

tulayāma-to be balanced with; lavena-by a moment; api-even; na-never; svargam-heavenly planets; na-nor; apunaḥ-bhavam-liberation from matter; bhagavat-saṅgi-devotee of the Lord; saṅgasya-of the association; martyānām-those who are meant for death; kim-what is there; uta-to speak of; āśiṣaḥ-worldly benediction.

The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.

When there are some similar points, it is possible to compare one thing to another. One cannot compare the association of a pure devotee to anything material. Men who are addicted to material happiness aspire to reach the heavenly planets like the moon, Venus and Indraloka, and those who are advanced in material philosophical speculations aspire after liberation from all material bondage. When one becomes frustrated with all kinds of material advancement, one desires the opposite type of liberation, which is called apunar-bhava, or no rebirth. But the pure devotees of the Lord do not aspire after the happiness obtained in the heavenly kingdom, nor do they aspire after liberation from material bondage. In other words, for the pure devotees of the Lord the material pleasures obtainable in the heavenly planets are like phantasmagoria, and because they are already liberated from all material conceptions of pleasure and distress, they are factually liberated even in the material world. This means that the pure devotees of the Lord are engaged in a transcendental existence, namely in the loving service of the Lord, both in the material world and in the spiritual world. As a government servant is always the same, either in the office or at home or at any place, so a devotee has nothing to do with anything material, for he is exclusively engaged in the transcendental service of the Lord. Since he has nothing to do with anything material, what pleasure can he derive from material benedictions like kingship or other overlordships, which are finished quickly with the end of the body? Devotional service is eternal; it has no end, because it is spiritual. Therefore, since the assets of a pure devotee are completely different from material assets, there is no comparison between the two. Sūta Gosvāmī was a pure devotee of the Lord, and therefore his association with the ṛṣis in Naimiṣāraṇya is unique. In the material world, association with gross materialists is veritably condemned. The materialist is called yoṣit-saṅgī, or one who is much attached to material entanglement (women and other paraphernalia). Such attachment is conditioned because it drives away the benedictions of life and prosperity. And just the opposite is bhāgavata-saṅgī, or one who is always in the association with the Lord's name, form, qualities, etc. Such association is always desirable; it is worshipable, it is praiseworthy, and one may accept it as the highest goal of life.

TEXT 14

ko nāma tṛpyed rasavit kathāyāṁ

mahattamaikānta-parāyaṇasya

nāntaṁ guṇānām aguṇasya jagmur

yogeśvarā ye bhava-pādma-mukhyāḥ

SYNONYMS

kaḥ-who is he; nāma-specifically; tṛpyet-get full satisfaction; rasa-vit-expert in relishing mellow nectar; kathāyām-in the topics of; mahat-tama-the greatest amongst the living beings; ekānta-exclusively; parāyaṇasya-of one who is the shelter of; na-never; antam-end; guṇānām-of attributes; aguṇasya-of the Transcendence; jagmuḥ-could ascertain; yoga-īśvarāḥ-the lords of mystic power; ye-all they; bhava-Lord Śiva; pādma-Lord Brahmā; mukhyāḥ-heads.

The Personality of Godhead, Lord Kṛṣṇa [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Śiva and Lord Brahmā. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him?

Lord Śiva and Lord Brahmā are two chiefs of the demigods. They are full of mystic powers. For example, Lord Śiva drank an ocean of poison of which one drop was sufficient to kill an ordinary living being. Similarly, Brahmā could create many powerful demigods, including Lord Śiva. So they are īśvaras, or lords of the universe. But they are not the supreme powerful. The supreme powerful is Govinda, Lord Kṛṣṇa. He is the Transcendence, and His transcendental attributes cannot be measured even by such powerful īśvaras as Śiva and Brahmā. Therefore Lord Kṛṣṇa is the exclusive shelter of the greatest of all living beings. Brahmā is counted amongst the living beings, but he is the greatest of all of us. And why is the greatest of all the living beings so much attached to the transcendental topics of Lord Kṛṣṇa? Because He is the reservoir of all enjoyment. Everyone wants to relish some kind of taste in everything, but one who is engaged in the transcendental loving service of the Lord can derive unlimited pleasure from such engagement. The Lord is unlimited, and His name, attributes, pastimes, entourage, variegatedness, etc. are unlimited, and those who relish them can do so unlimitedly and still not feel satiated. This fact is confirmed in the Padma Purāṇa:

ramante yogino 'nante

satyānanda-cid-ātmani

iti rāma-padenāsau

paraṁ brahmābhidhīyate

[Cc. Madhya 9.29]

"The mystics derive unlimited transcendental pleasures from the Absolute Truth, and therefore the Supreme Absolute Truth, the Personality of Godhead, is also known as Rāma."

There is no end to such transcendental discourses. In mundane affairs there is the law of satiation, but in transcendence there is no such satiation. Sūta Gosvāmī desired to continue the topics of Lord Kṛṣṇa before the sages of Naimiṣāraṇya, and the sages also expressed their readiness to hear from him continuously. Since the Lord is transcendence and His attributes are transcendental, such discourses increase the receptive mood of the purified audience.

TEXT 15

tan no bhavān vai bhagavat-pradhāno

mahattamaikānta-parāyaṇasya

harer udāraṁ caritaṁ viśuddhaṁ

śuśrūṣatāṁ no vitanotu vidvan

SYNONYMS

tat-therefore; naḥ-of us; bhavān-your good self; vai-certainly; bhagavat-in relation with the Personality of Godhead; pradhānaḥ-chiefly; mahat-tama-the greatest of all greats; ekānta-exclusively; parāyaṇasya-of the shelter; hareḥ-of the Lord; udāram-impartial; caritam-activities; viśuddham-transcendental; śuśrūṣatām-those who are receptive; naḥ-ourselves; vitanotu-kindly describe; vidvan-O learned one.

O Sūta Gosvāmī, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages.

The speaker on the transcendental activities of the Lord should have only one object of worship and service, Lord Kṛṣṇa, the Supreme Personality of Godhead. And the audience for such topics should be anxious to hear about Him. When such a combination is possible, namely a qualified speaker and a qualified audience, it is then and there very much congenial to continue discourses on the Transcendence. Professional speakers and a materially absorbed audience cannot derive real benefit from such discourses. Professional speakers make a show of Bhāgavata-saptāha for the sake of family maintenance, and the materially disposed audience hears such discourses of Bhāgavata-saptāha for some material benefit, namely religiosity, wealth, gratification of the senses, or liberation. Such Bhāgavatam discourses are not purified from the contamination of the material qualities. But the discourses between the saints of Naimiṣāraṇya and Śrī Sūta Gosvāmī are on the transcendental level. There is no motive for material gain. In such discourses, unlimited transcendental pleasure is relished both by the audience and by the speaker, and therefore they can continue the topics for many thousands of years. Now Bhāgavata-saptāhas are held for seven days only, and after finishing the show, both the audience and the speaker become engaged in material activities as usual. They can do so because the speaker is not bhagavat-pradhāna and the audience is not śuśrūṣatām, as explained above.

TEXT 16

sa vai mahā-bhāgavataḥ parīkṣid

yenāpavargākhyam adabhra-buddhiḥ

jñānena vaiyāsaki-śabditena

bheje khagendra-dhvaja-pāda-mūlam

SYNONYMS

saḥ-he; vai-certainly; mahā-bhāgavataḥ-first-class devotee; parīkṣit-the King; yena-by which; apavarga-ākhyam-by the name of liberation; adabhra-fixed; buddhiḥ-intelligence; jñānena-by knowledge; vaiyāsaki-the son of Vyāsa; śabditena-vibrated by; bheje-taken to; khaga-indra-Garuḍa, the King of the birds; dhvaja-flag; pāda-mūlam-soles of the feet.

O Sūta Gosvāmī, please describe those topics of the Lord by which Mahārāja Parīkṣit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuḍa, the King of birds. Those topics were vibrated by the son of Vyāsa [Śrīla Śukadeva].

There is some controversy amongst the students on the path of liberation. Such transcendental students are known as impersonalists and devotees of the Lord. The devotee of the Lord worships the transcendental form of the Lord, whereas the impersonalist meditates upon the glaring effulgence, or the bodily rays of the Lord, known as the brahmajyoti. Here in this verse it is said that Mahārāja Parīkṣit attained the lotus feet of the Lord by instructions in knowledge delivered by the son of Vyāsadeva, Śrīla Śukadeva Gosvāmī. Śukadeva Gosvāmī was also an impersonalist in the beginning, as he himself has admitted in the Bhāgavatam (2.1.9), but later on he was attracted by the transcendental pastimes of the Lord and thus became a devotee. Such devotees with perfect knowledge are called mahā-bhāgavatas, or first-class devotees. There are three classes of devotees, namely the prākṛta, madhyama, and mahā-bhāgavata. The prākṛta, or third-class devotees, are temple worshipers without specific knowledge of the Lord and the Lord's devotees. The madhyama, or the second-class devotee, knows well the Lord, the Lord's devotees, the neophytes, and the nondevotees also. But the mahā-bhāgavata, or the first-class devotee, sees everything in relation with the Lord and the Lord present in everyone's relation. The mahā-bhāgavata, therefore, does not make any distinction, particularly between a devotee and nondevotee. Mahārāja Parīkṣit was such a mahā-bhāgavata devotee because he was initiated by a mahā-bhāgavata devotee, Śukadeva Gosvāmī. He was equally kind, even to the personality of Kali, and what to speak of others.

So there are many instances in the transcendental histories of the world of an impersonalist who has later become a devotee. But a devotee has never become an impersonalist. This very fact proves that on the transcendental steps, the step occupied by a devotee is higher than the step occupied by an impersonalist. It is also stated in the Bhagavad-gītā (12.5) that persons stuck on the impersonal step undergo more sufferings than achievement of reality. Therefore knowledge imparted by Śukadeva Gosvāmī unto Mahārāja Parīkṣit helped him attain the service of the Lord. And this stage of perfection is called apavarga, or the perfect stage of liberation. Simple knowledge of liberation is material knowledge. Actual freedom from material bondage is called liberation, but attainment of the transcendental service of the Lord is called the perfect stage of liberation. Such a stage is attained by knowledge and renunciation, as we have already explained (SB 1.2.12), and perfect knowledge, as delivered by Śrīla Śukadeva Gosvāmī, results in the attainment of the transcendental service of the Lord.

TEXT 17

tan naḥ paraṁ puṇyam asaṁvṛtārtham

ākhyānam atyadbhuta-yoga-niṣṭham

ākhyāhy anantācaritopapannaṁ

pārīkṣitaṁ bhāgavatābhirāmam

SYNONYMS

tat-therefore; naḥ-unto us; param-supreme; puṇyam-purifying; asaṁvṛta-artham-as it is; ākhyānam-narration; ati-very; adbhuta-wonderful; yoga-niṣṭham-compact in bhakti-yoga; ākhyāhi-describe; ananta-the Unlimited; ācarita-activities; upapannam-full of; pārīkṣitam-spoken to Mahārāja Parīkṣit; bhāgavata-of the pure devotees; abhirāmam-particularly very dear.

Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Mahārāja Parīkṣit, and they are very dear to the pure devotees, being full of bhakti-yoga.

What was spoken to Mahārāja Parīkṣit and what is very dear to the pure devotees is Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is mainly full of the narrations of the activities of the Supreme Unlimited, and therefore it is the science of bhakti-yoga, or the devotional service of the Lord. Thus it is para, or supreme, because although it is enriched with all knowledge and religion, it is specifically enriched with the devotional service of the Lord.

TEXT 18

sūta uvāca

aho vayaṁ janma-bhṛto 'dya hāsma

vṛddhānuvṛttyāpi viloma-jātāḥ

dauṣkulyam ādhiṁ vidhunoti śīghraṁ

mahattamānām abhidhāna-yogaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; aho-how; vayam-we; janma-bhṛtaḥ-promoted in birth; adya-today; ha-clearly; āsma-have become; vṛddha-anuvṛttyā-by serving those who are advanced in knowledge; api-although; viloma-jātāḥ-born in a mixed caste; dauṣkulyam-disqualification of birth; ādhim-sufferings; vidhunoti-purifies; śīghram-very soon; mahat-tamānām-of those who are great; abhidhāna-conversation; yogaḥ-connection.

Śrī Sūta Gosvāmī said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births.

Sūta Gosvāmī did not take his birth in a brāhmaṇa family. He was born in a family of mixed caste, or an uncultured low family. But because of higher association, like Śrī Śukadeva Gosvāmī and the great ṛṣis of Naimiṣāraṇya, certainly the disqualification of inferior birth was washed off. Lord Śrī Caitanya Mahāprabhu followed this principle in pursuance of the Vedic usages, and by His transcendental association He elevated many lowborn, or those disqualified by birth or action, to the status of devotional service and established them in the position of ācāryas, or authorities. He clearly stated that any man, whatever he may be, whether a brāhmaṇa or śūdra by birth, or a householder or mendicant in the order of society, if he is conversant with the science of Kṛṣṇa, he can be accepted as an ācārya or guru, a spiritual master.

Sūta Gosvāmī learned the science of Kṛṣṇa from great ṛṣis and authorities like Śukadeva and Vyāsadeva and he was so qualified that even the sages of Naimiṣāraṇya eagerly wanted to hear from him the science of Kṛṣṇa in the form of Śrīmad-Bhāgavatam. So he had the double association of great souls by hearing and preaching. Transcendental science, or the science of Kṛṣṇa, has to be learned from the authorities, and when one preaches the science, he becomes still more qualified. So Sūta Gosvāmī had both the advantages, and thus undoubtedly he was completely freed from all disqualifications of low birth and mental agonies. This verse definitely proves that Śrīla Śukadeva Gosvāmī did not refuse to teach Sūta Gosvāmī about the transcendental science nor did the sages of Naimiṣāraṇya refuse to hear lessons from him because of his inferior birth. This means that thousands of years ago there was no bar to learning or preaching the transcendental science because of inferior birth. The rigidity of the so-called caste system in Hindu society became prominent within only one hundred years or so when the number of dvija-bandhus, or disqualified men in the families of higher castes, increased. Lord Śrī Caitanya revived the original Vedic system, and He elevated Ṭhākura Haridāsa to the position of nāmācārya, or the authority in preaching the glories of the holy name of the Lord, although His Holiness Śrīla Haridāsa Ṭhākura was pleased to appear in a family of Mohammedans.

Such is the power of pure devotees of the Lord. The Ganges water is accepted as pure, and one can become purified after taking a bath in the waters of the Ganges. But as far as the great devotees of the Lord are concerned, they can purify a degraded soul even by being seen by the lowborn, and what to speak of association. Lord Śrī Caitanya Mahāprabhu wanted to purify the whole atmosphere of the polluted world by sending qualified preachers all over the world, and it remains with the Indians to take up this task scientifically and thus do the best kind of humanitarian work. The mental diseases of the present generation are more acute than bodily diseases; it is quite fit and proper to take up the preaching of Śrīmad-Bhāgavatam all over the world without delay. Mahattamānām abhidhāna also means dictionary of great devotees, or a book full of the words of great devotees. Such a dictionary of the words of great devotees and those of the Lord are in the Vedas and allied literatures, specifically the Śrīmad-Bhāgavatam.

TEXT 19

kutaḥ punar gṛṇato nāma tasya

mahattamaikānta-parāyaṇasya

yo 'nanta-śaktir bhagavān ananto

mahad-guṇatvād yam anantam āhuḥ

SYNONYMS

kutaḥ-what to say; punaḥ-again; gṛṇataḥ-one who chants; nāma-holy name; tasya-His; mahat-tama-great devotees; ekānta-exclusive; parāyaṇasya-of one who takes shelter of; yaḥ-He who; ananta-is the Unlimited; śaktiḥ-potency; bhagavān-the Personality of Godhead; anantaḥ-immeasurable; mahat-great; guṇatvāt-on account of such attributes; yam-whom; anantam-by the name ananta; āhuḥ-is called.

And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited].

The dvija-bandhu, or the less intelligent, uncultured men born of higher castes, put forward many arguments against the lower caste men becoming brāhmaṇas in this life. They argue that birth in a family of śūdras or less than śūdras is made possible by one's previous sinful acts and that one therefore has to complete the terms of disadvantages due to lower birth. And to answer these false logicians, Śrīmad-Bhāgavatam asserts that one who chants the holy name of the Lord under the direction of a pure devotee can at once get free from the disadvantages due to a lower-caste birth. A pure devotee of the Lord does not commit any offense while chanting the holy name of the Lord. There are ten different offenses in the chanting of the holy name of the Lord. To chant the holy name under the direction of a pure devotee is offenseless chanting. Offenseless chanting of the holy name of the Lord is transcendental, and, therefore, such chanting can at once purify one from the effects of all kinds of previous sins. This offenseless chanting indicates that one has fully understood the transcendental nature of the holy name and has thus surrendered unto the Lord. Transcendentally the holy name of the Lord and the Lord Himself are identical, being absolute. The holy name of the Lord is as powerful as the Lord. The Lord is the all-powerful Personality of Godhead, and He has innumerable names, which are all nondifferent from Him and are equally powerful also. In the last word of the Bhagavad-gītā the Lord asserts that one who surrenders fully unto Him is protected from all sins by the grace of the Lord. Since His name and He Himself are identical, the holy name of the Lord can protect the devotee from all effects of sins. The chanting of the holy name of the Lord can undoubtedly deliver one from the disadvantages of a lower caste birth. The Lord's unlimited power is extended on and on by the unlimited expansion of the devotees and incarnations, and thus every devotee of the Lord and incarnations also can be equally surcharged with the potency of the Lord. Since the devotee is surcharged with the potency of the Lord, even fractionally, the disqualification due to lower birth cannot stand in the way.

TEXT 20

etāvatālaṁ nanu sūcitena

guṇair asāmyānatiśāyanasya

hitvetarān prārthayato vibhūtir

yasyāṅghri-reṇuṁ juṣate 'nabhīpsoḥ

SYNONYMS

etāvatā-so far; alam-unnecessary; nanu-if at all; sūcitena-by description; guṇaiḥ-by attributes; asāmya-immeasurable; anati-śāyanasya-of one who is unexcelled; hitvā-leaving aside; itarān-others; prārthayataḥ-of those who ask for; vibhūtiḥ-favor of the goddess of fortune; yasya-one whose; aṅghri-feet; reṇum-dust; juṣate-serves; anabhīpsoḥ-of one who is unwilling.

It is now ascertained that He [the Personality of Godhead] is unlimited and there is none equal to Him. Consequently no one can speak of Him adequately. Great demigods cannot obtain the favor of the goddess of fortune even by prayers, but this very goddess renders service unto the Lord, although He is unwilling to have such service.

The Personality of Godhead, or the Parameśvara Parabrahman, according to the śrutis, has nothing to do. He has no equal. Nor does anyone excel Him. He has unlimited potencies, and His every action is carried out systematically in His natural and perfect ways. Thus the Supreme Personality of Godhead is full in Himself, and He has nothing to accept from anyone else, including the great demigods like Brahmā. Others ask for the favor of the goddess of fortune, and despite such prayers she declines to award such favors. But still she renders service unto the Supreme Personality of Godhead, although He has nothing to accept from her. The Personality of Godhead in His Garbhodakaśāyī Viṣṇu feature begets Brahmā, the first created person in the material world, from His navel lotus stem and not in the womb of the goddess of fortune, who is eternally engaged in His service. These are some of the instances of His complete independence and perfection. That He has nothing to do does not mean that He is impersonal. He is transcendentally so full of inconceivable potencies that simply by His willing, everything is done without physical or personal endeavor. He is called, therefore, Yogeśvara, or the Lord of all mystic powers.

TEXT 21

athāpi yat-pāda-nakhāvasṛṣṭaṁ

jagad viriñcopahṛtārhaṇāmbhaḥ

seśaṁ punāty anyatamo mukundāt

ko nāma loke bhagavat-padārthaḥ

SYNONYMS

atha-therefore; api-certainly; yat-whose; pāda-nakha-nails of the feet; avasṛṣṭam-emanating; jagat-the whole universe; viriñca-Brahmājī; upahṛta-collected; arhaṇa-worship; ambhaḥ-water; sa-along with; īśam-Lord Śiva; punāti-purifies; anyatamaḥ-who else; mukundāt-besides the Personality of Godhead Śrī Kṛṣṇa; kaḥ-who; nāma-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthaḥ-worth.

Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Śrī Kṛṣṇa? Brahmājī collected the water emanating from the nails of His feet in order to award it to Lord Śiva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Śiva.

The conception of many gods in the Vedic literatures by the ignorant is completely wrong. The Lord is one without a second, but He expands Himself in many ways, and this is confirmed in the Vedas. Such expansions of the Lord are limitless, but some of them are the living entities. The living entities are not as powerful as the Lord's plenary expansions, and therefore there are two different types of expansions. Lord Brahmā is generally one of the living entities, and Lord Śiva is the via medium between the Lord and the living entities. In other words, even demigods like Lord Brahmā and Lord Śiva, who are the chief amongst all demigods, are never equal to or greater than Lord Viṣṇu, the Supreme Personality of Godhead. The goddess of fortune, Lakṣmī, and all-powerful demigods like Brahmā and Śiva are engaged in the worship of Viṣṇu or Lord Kṛṣṇa; therefore who can be more powerful than Mukunda (Lord Kṛṣṇa) to be factually called the Supreme Personality of Godhead? The goddess of fortune, Lakṣmījī, Lord Brahmā and Lord Śiva are not independently powerful; they are powerful as expansions of the Supreme Lord, and all of them are engaged in the transcendental loving service of the Lord, and so also are the living entities. There are four sects of worshipful devotees of the Lord, and the chief amongst them are the Brahma-sampradāya, Rudra-sampradāya and Śrī-sampradāya, descending directly from Lord Brahmā, Lord Śiva and the goddess of fortune, Lakṣmī, respectively. Besides the above-mentioned three sampradāyas, there is the Kumāra-sampradāya, descending from Sanat-kumāra. All of the four original sampradāyas are still scrupulously engaged in the transcendental service of the Lord up to date, and they all declare that Lord Kṛṣṇa, Mukunda, is the Supreme Personality of Godhead, and no other personality is equal to Him or greater than Him.

TEXT 22

yatrānuraktāḥ sahasaiva dhīrā

vyapohya dehādiṣu saṅgam ūḍham

vrajanti tat pārama-haṁsyam antyaṁ

yasminn ahiṁsopaśamaḥ sva-dharmaḥ

SYNONYMS

yatra-unto whom; anuraktāḥ-firmly attached; sahasā-all of a sudden; eva-certainly; dhīrāḥ-self-controlled; vyapohya-leaving aside; deha-the gross body and subtle mind; ādiṣu-relating to; saṅgam-attachment; ūḍham-taken to; vrajanti-go away; tat-that; pārama-haṁsyam-the highest stage of perfection; antyam-and beyond that; yasmin-in which; ahiṁsā-nonviolence; upaśamaḥ-and renunciation; sva-dharmaḥ-consequential occupation.

Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential.

Only the self-controlled can gradually be attached to the Supreme Personality of Godhead. Self-controlled means not indulging in sense enjoyment more than is necessary. And those who are not self-controlled are given over to sense enjoyment. Dry philosophical speculation is a subtle sense enjoyment of the mind. Sense enjoyment leads one to the path of darkness. Those who are self-controlled can make progress on the path of liberation from the conditional life of material existence. The Vedas, therefore, enjoin that one should not go on the path of darkness but should make a progressive march towards the path of light or liberation. Self-control is actually achieved not by artificially stopping the senses from material enjoyment, but by becoming factually attached to the Supreme Lord by engaging one's unalloyed senses in the transcendental service of the Lord. The senses cannot be forcibly curbed, but they can be given proper engagement. Purified senses, therefore, are always engaged in the transcendental service of the Lord. This perfectional stage of sense engagement is called bhakti-yoga. So those who are attached to the means of bhakti-yoga are factually self-controlled and can all of a sudden give up their homely or bodily attachment for the service of the Lord. This is called the paramahaṁsa stage. Haṁsas, or swans, accept only milk out of a mixture of milk and water. Similarly, those who accept the service of the Lord instead of māyā's service are called the paramahaṁsas. They are naturally qualified with all the good attributes, such as pridelessness, freedom from vanity, nonviolence, tolerance, simplicity, respectability, worship, devotion and sincerity. All these godly qualities exist in the devotee of the Lord spontaneously. Such paramahaṁsas, who are completely given up to the service of the Lord, are very rare. They are very rare even amongst the liberated souls. Real nonviolence means freedom from envy. In this world everyone is envious of his fellow being. But a perfect paramahaṁsa, being completely given up to the service of the Lord, is perfectly nonenvious. He loves every living being in relation with the Supreme Lord. Real renunciation means perfect dependence on God. Every living being is dependent on someone else because he is so made. Actually everyone is dependent on the mercy of the Supreme Lord, but when one forgets his relation with the Lord, he becomes dependent on the conditions of material nature. Renunciation means renouncing ones dependence on the conditions of material nature and thus becoming completely dependent on the mercy of the Lord. Real independence means complete faith in the mercy of the Lord without dependence on the conditions of matter. This paramahaṁsa stage is the highest perfectional stage in bhakti-yoga, the process of devotional service to the Supreme Lord.

TEXT 23

ahaṁ hi pṛṣṭo 'ryamaṇo bhavadbhir

ācakṣa ātmāvagamo 'tra yāvān

nabhaḥ patanty ātma-samaṁ patattriṇas

tathā samaṁ viṣṇu-gatiṁ vipaścitaḥ

SYNONYMS

aham-my humble self; hi-certainly; pṛṣṭaḥ-asked by you; aryamaṇaḥ-as powerful as the sun; bhavadbhiḥ-by you; ācakṣe-may describe; ātma-avagamaḥ-as far as my knowledge is concerned; atra-herein; yāvān-so far; nabhaḥ-sky; patanti-fly; ātma-samam-as far as it can; patattriṇaḥ-the birds; tathā-thus; samam-similarly; viṣṇu-gatim-knowledge of Viṣṇu; vipaścitaḥ-even though learned.

O ṛṣis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Viṣṇu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows.

The Supreme Absolute Truth is unlimited. No living being can know about the unlimited by his limited capacity. The Lord is impersonal, personal and localized. By His impersonal feature He is all-pervading Brahman, by His localized feature He is present in everyone's heart as the Supreme Soul, and by His ultimate personal feature He is the object of transcendental loving service by His fortunate associates the pure devotees. The pastimes of the Lord in different features can only be estimated partly by the great learned devotees. So Śrīla Sūta Gosvāmī has rightly taken this position in describing the pastimes of the Lord as far as he has realized. Factually only the Lord Himself can describe Himself, and His learned devotee also can describe Him as far as the Lord gives him the power of description.

TEXTS 24-25

ekadā dhanur udyamya

vicaran mṛgayāṁ vane

mṛgān anugataḥ śrāntaḥ

kṣudhitas tṛṣito bhṛśam

jalāśayam acakṣāṇaḥ

praviveśa tam āśramam

dadarśa munim āsīnaṁ

śāntaṁ mīlita-locanam

SYNONYMS

ekadā-once upon a time; dhanuḥ-arrows and bow; udyamya-taking firmly; vicaran-following; mṛgayām-hunting excursion; vane-in the forest; mṛgān-stags; anugataḥ-while following; śrāntaḥ-fatigued; kṣudhitaḥ-hungry; tṛṣitaḥ-being thirsty; bhṛśam-extremely; jala-āśayam-reservoir of water; acakṣāṇaḥ-while searching for; praviveśa-entered into; tam-that famous; āśramam-hermitage of Śamīka Ṛṣi; dadarśa-saw; munim-the sage; āsīnam-seated; śāntam-all silent; mīlita-closed; locanam-eyes.

Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known Śamīka Ṛṣi and saw the sage sitting silently with closed eyes.

The Supreme Lord is so kind to His pure devotees that in proper time He calls such devotees up to Him and thus creates an auspicious circumstance for the devotee. Mahārāja Parīkṣit was a pure devotee of the Lord, and there was no reason for him to become extremely fatigued, hungry and thirsty because a devotee of the Lord never becomes perturbed by such bodily demands. But by the desire of the Lord, even such a devotee can become apparently fatigued and thirsty just to create a situation favorable for his renunciation of worldly activities. One has to give up all attachment for worldly relations before one is able to go back to Godhead, and thus when a devotee is too much absorbed in worldly affairs, the Lord creates a situation to cause indifference. The Supreme Lord never forgets His pure devotee, even though he may be engaged in so-called worldly affairs. Sometimes He creates an awkward situation, and the devotee becomes obliged to renounce all worldly affairs. The devotee can understand by the signal of the Lord, but others take it to be unfavorable and frustrating. Mahārāja Parīkṣit was to become the medium for the revelation of Śrīmad-Bhāgavatam by Lord Śrī Kṛṣṇa, as his grandfather Arjuna was the medium for the Bhagavad-gītā. Had Arjuna not been taken up with an illusion of family affection by the will of the Lord, the Bhagavad-gītā would not have been spoken by the Lord Himself for the good of all concerned. Similarly, had Mahārāja Parīkṣit not been fatigued, hungry and thirsty at this time, Śrīmad-Bhāgavatam would not have been spoken by Śrīla Śukadeva Gosvāmī, the prime authority of Śrīmad-Bhāgavatam. So this is a prelude to the circumstances under which Śrīmad-Bhāgavatam was spoken for the benefit of all concerned. The prelude, therefore, begins with the words "once upon a time."

TEXT 26

pratiruddhendriya-prāṇa-

mano-buddhim upāratam

sthāna-trayāt paraṁ prāptaṁ

brahma-bhūtam avikriyam

SYNONYMS

pratiruddha-restrained; indriya-the sense organs; prāṇa-air of respiration; manaḥ-the mind; buddhim-intelligence; upāratam-inactive; sthāna-places; trayāt-from the three; param-transcendental; prāptam-achieved; brahma-bhūtam-qualitatively equal with the Supreme Absolute; avikriyam-unaffected.

The muni's sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute.

It appears that the muni, in whose hermitage the King entered, was in yogic trance. The transcendental position is attained by three processes, namely the process of jñāna, or theoretical knowledge of transcendence, the process of yoga, or factual realization of trance by manipulation of the physiological and psychological functions of the body, and the most approved process of bhakti-yoga, or the engagement of senses in the devotional service of the Lord. In the Bhagavad-gītā also we have the information of the gradual development of perception from matter to a living entity. Our material mind and body develop from the living entity, the soul, and being influenced by the three qualities of matter, we forget our real identity. The jñāna process theoretically speculates about the reality of the soul. But bhakti-yoga factually engages the spirit soul in activities. The perception of matter is transcended to still subtler states of the senses. The senses are transcended to the subtler mind, and then to breathing activities and gradually to intelligence. Beyond the intelligence, the living soul is realized by the mechanical activities of the yoga system, or practice of meditation restraining the senses, regulating the breathing system and applying intelligence to rise to the transcendental position. This trance stops all material activities of the body. The King saw the muni in that position. He also saw the muni as follows.

TEXT 27

viprakīrṇa-jaṭācchannaṁ

rauraveṇājinena ca

viśuṣyat-tālur udakaṁ

tathā-bhūtam ayācata

SYNONYMS

viprakīrṇa-all scattered; jaṭa-ācchannam-covered with compressed, long hair; rauraveṇa-by the skin of a stag; ajinena-by the skin; ca-also; viśuṣyat-dried up; tāluḥ-palate; udakam-water; tathā-bhūtam-in that state; ayācata-asked for.

The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water.

The King, being thirsty, asked the sage for water. That such a great devotee and king asked for water from a sage absorbed in trance was certainly providential. Otherwise there was no chance of such a unique happening. Mahārāja Parīkṣit was thus placed in an awkward position so that gradually Śrīmad-Bhāgavatam could be revealed.

TEXT 28

alabdha-tṛṇa-bhūmy-ādir

asamprāptārghya-sūnṛtaḥ

avajñātam ivātmānaṁ

manyamānaś cukopa ha

SYNONYMS

alabdha-having not received; tṛṇa-seat of straw; bhūmi-place; ādiḥ-and so on; asamprāpta-not properly received; arghya-water for reception; sūnṛtaḥ-sweet words; avajñātam-thus being neglected; iva-like that; ātmānam-personally; manyamānaḥ-thinking like that; cukopa-became angry; ha-in that way.

The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry.

The law of reception in the codes of the Vedic principles states that even if an enemy is received at home, he must be received with all respects. He should not be given a chance to understand that he has come into the house of an enemy. When Lord Kṛṣṇa, accompanied by Arjuna and Bhīma, approached Jarāsandha in Magadha, the respectable enemies were given a royal reception by King Jarāsandha. The guest enemy, namely Bhīma, was to fight with Jarāsandha, and yet they were given a grand reception. At night they used to sit down together as friends and guests, and in the day they used to fight, risking life and death. That was the law of reception. The reception law enjoins that a poor man, who has nothing to offer his guest, should be good enough to offer a straw mat for sitting, a glass of water for drinking and some sweet words. Therefore, to receive a guest, either friend or foe, there is no expense. It is only a question of good manners.

When Mahārāja Parīkṣit entered the door of Śamīka Ṛṣi, he did not expect a royal reception by the ṛṣi because he knew that saints and ṛṣis are not materially rich men. But he never expected that a seat of straw, a glass of water and some sweet words would be denied to him. He was not an ordinary guest, nor was he an enemy of the ṛṣi, and therefore the cold reception by the ṛṣi astonished the King greatly. As a matter of fact, the King was right to get angry with the ṛṣi when he needed a glass of water very badly. To become angry in such a grave situation was not unnatural for the King, but because the King himself was not less than a great saint, his becoming angry and taking action were astonishing. So it must be accepted that it was so ordained by the supreme will of the Lord. The King was a great devotee of the Lord, and the saint was also as good as the King. But by the will of the Lord, the circumstances were so created that they became ways to the King's becoming unattached to family connection and governmental activities and thus becoming a completely surrendered soul unto the lotus feet of Lord Kṛṣṇa. The merciful Lord sometimes creates such awkward positions for his pure devotees in order to drag them towards Himself from the mire of material existence. But outwardly the situations appear to be frustrating to the devotees. The devotees of the Lord are always under the protection of the Lord, and in any condition, frustration or success, the Lord is the supreme guide for the devotees. The pure devotees, therefore, accept all conditions of frustration as blessings from the Lord.

TEXT 29

abhūta-pūrvaḥ sahasā

kṣut-tṛḍbhyām arditātmanaḥ

brāhmaṇaṁ praty abhūd brahman

matsaro manyur eva ca

SYNONYMS

abhūta-pūrvaḥ-unprecedented; sahasā-circumstantially; kṣut-hunger; tṛḍbhyām-as well as by thirst; ardita-being distressed; ātmanaḥ-of his self; brāhmaṇam-unto a brāhmaṇa; prati-against; abhūt-became; brahman-O brāhmaṇas; matsaraḥ-envious; manyuḥ-angry; eva-thus; ca-and.

O brāhmaṇas, the King's anger and envy, directed toward the brāhmaṇa sage, were unprecedented, being that circumstances had made him hungry and thirsty.

For a king like Mahārāja Parīkṣit to become angry and envious, especially at a sage and brāhmaṇa, was undoubtedly unprecedented. The King knew well that brāhmaṇas, sages, children, women and old men are always beyond the jurisdiction of punishment. Similarly, the king, even though he commits a great mistake, is never to be considered a wrongdoer. But in this case, Mahārāja Parīkṣit became angry and envious at the sage due to his thirst and hunger, by the will of the Lord. The King was right to punish his subject for coldly receiving him or neglecting him, but because the culprit was a sage and a brāhmaṇa, it was unprecedented. As the Lord is never envious of anyone, so also the Lord's devotee is never envious of anyone. The only justification for Mahārāja Parīkṣit's behavior is that it was ordained by the Lord.

TEXT 30

sa tu brahma-ṛṣer aṁse

gatāsum uragaṁ ruṣā

vinirgacchan dhanuṣ-koṭyā

nidhāya puram āgataḥ

SYNONYMS

saḥ-the King; tu-however; brahma-ṛṣeḥ-of the brāhmaṇa sage; aṁse-on the shoulder; gata-asum-lifeless; uragam-snake; ruṣā-in anger; vinirgacchan-while leaving; dhanuḥ-koṭyā-with the front of the bow; nidhāya-by placing it; puram-palace; āgataḥ-returned.

While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace.

The King thus treated the sage tit for tat, although he was never accustomed to such silly actions. By the will of the Lord, the King, while going away, found a dead snake in front of him, and he thought that the sage, who had coldly received him, thus might be coldly rewarded by being offered a garland of a dead snake. In the ordinary course of dealing, this was not very unnatural, but in the case of Mahārāja Parīkṣit's dealing with a brāhmaṇa sage, this was certainly unprecedented. It so happened by the will of the Lord.

TEXT 31

eṣa kiṁ nibhṛtāśeṣa-

karaṇo mīlitekṣaṇaḥ

mṛṣā-samādhir āhosvit

kiṁ nu syāt kṣatra-bandhubhiḥ

SYNONYMS

eṣaḥ-this; kim-whether; nibhṛta-aśeṣa-meditative mood; karaṇaḥ-senses; mīlita-closed; īkṣaṇaḥ-eyes; mṛṣā-false; samādhiḥ-trance; āho-remains; svit-if it is so; kim-either; nu-but; syāt-may be; kṣatra-bandhubhiḥ-by the lower kṣatriya.

Upon returning, he began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower kṣatriya.

The King, being a devotee of the Lord, did not approve of his own action, and thus he began to wonder whether the sage was really in a trance or was just pretending in order to avoid receiving the King, who was a kṣatriya and therefore lower in rank. Repentance comes in the mind of a good soul as soon as he commits something wrong. Śrīla Viśvanātha Cakravartī Ṭhākura and Śrīla Jīva Gosvāmī do not believe that the King's action was due to his past misdeeds. The arrangement was so made by the Lord just to call the King back home, back to Godhead.

According to Śrīla Viśvanātha Cakravartī, the plan was made by the will of the Lord, and by the will of the Lord the situation of frustration was created. The plan was that for his so-called misdeed the King could be cursed by an inexperienced brāhmaṇa boy infected by the influence of Kali, and thus the King would leave his hearth and home for good. His connections with Śrīla Śukadeva Gosvāmī would enable the presentation of the great Śrīmad-Bhāgavatam, which is considered to be the book incarnation of the Lord. This book incarnation of the Lord gives much fascinating information of the transcendental pastimes of the Lord, like His rāsa-līla with the spiritual cowherd damsels of Vrajabhūmi. This specific pastime of the Lord has a special significance because anyone who properly learns about this particular pastime of the Lord will certainly be dissuaded from mundane sex desire and be placed on the path of sublime devotional service to the Lord. The pure devotee's mundane frustration is meant to elevate the devotee to a higher transcendental position. By placing Arjuna and the Pāṇḍavas in frustration due to the intrigue of their cousin-brothers, the prelude of the Battle of Kurukṣetra was created by the Lord. This was to incarnate the sound representative of the Lord, Bhagavad-gītā. So by placing King Parīkṣit in an awkward position, the incarnation of Śrīmad-Bhāgavatam was created by the will of the Lord. Being distressed by hunger and thirst was only a show, because the King endured much, even in the womb of his mother. He was never disturbed by the glaring heat of the brahmāstra released by Aśvatthāmā. The King's distressed condition was certainly unprecedented. The devotees like Mahārāja Parīkṣit are powerful enough to forbear such distresses, by the will of the Lord, and they are never disturbed. The situation, in this case, was therefore all planned by the Lord.

TEXT 32

tasya putro 'titejasvī

viharan bālako 'rbhakaiḥ

rājñāghaṁ prāpitaṁ tātaṁ

śrutvā tatredam abravīt

SYNONYMS

tasya-his (the sage's); putraḥ-son; ati-extremely; tejasvī-powerful; viharan-while playing; bālakaḥ-with boys; arbhakaiḥ-who were all childish; rājñā-by the King; agham-distress; prāpitam-made to have; tātam-the father; śrutvā-by hearing; tatra-then and there; idam-this; abravīt-spoke.

The sage had a son who was very powerful, being a brāhmaṇa's son. While he was playing with inexperienced boys, he heard of his father's distress, which was occasioned by the King. Then and there the boy spoke as follows.

Due to Mahārāja Parīkṣit's good government, even a boy of tender age, who was playing with other inexperienced boys, could become as powerful as a qualified brāhmaṇa. This boy was known as Śṛṅgi, and he achieved good training in brahmacarya by his father so that he could be as powerful as a brāhmaṇa, even at that age. But because the age of Kali was seeking an opportunity to spoil the cultural heritage of the four orders of life, the inexperienced boy gave a chance for the age of Kali to enter into the field of Vedic culture. Hatred of the lower orders of life began from this brāhmaṇa boy, under the influence of Kali, and thus cultural life began to dwindle day after day. The first victim of brahminical injustice was Mahārāja Parīkṣit, and thus the protection given by the King against the onslaught of Kali was slackened.

TEXT 33

aho adharmaḥ pālānāṁ

pīvnāṁ bali-bhujām iva

svāminy aghaṁ yad dāsānāṁ

dvāra-pānāṁ śunām iva

SYNONYMS

aho-just look at; adharmaḥ-irreligion; pālānām-of the rulers; pīvnām-of one who is brought up; bali-bhujām-like the crows; iva-like; svāmini-unto the master; agham-sin; yat-what is; dāsānām-of the servants; dvāra-pānām-keeping watch at the door; śunām-of the dogs; iva-like.

[The brāhmaṇa's son, Śṛṅgi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants.

The brāhmaṇas are considered to be the head and brains of the social body, and the kṣatriyas are considered to be the arms of the social body. The arms are required to protect the body from all harm, but the arms must act according to the directions of the head and brain. That is a natural arrangement made by the supreme order, for it is confirmed in the Bhagavad-gītā that four social orders or castes, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are set up according to quality and work done by them. Naturally the son of a brāhmaṇa has a good chance to become a brāhmaṇa by the direction of his qualified father, as a son of a medical practitioner has a very good chance to become a qualified medical practitioner. So the caste system is quite scientific. The son must take advantage of the father's qualification and thus become a brāhmaṇa or medical practitioner, and not otherwise. Without being qualified, one cannot become a brāhmaṇa or medical practitioner, and that is the verdict of all scriptures and social orders. Herein Śṛṅgi, a qualified son of a great brāhmaṇa, attained the required brahminical power both by birth and by training, but he was lacking in culture because he was an inexperienced boy. By the influence of Kali, the son of a brāhmaṇa became puffed up with brahminical power and thus wrongly compared Mahārāja Parīkṣit to crows and watchdogs. The King is certainly the watchdog of the state in the sense that he keeps vigilant eyes over the border of the state for its protection and defense, but to address him as a watchdog is the sign of a less-cultured boy. Thus the downfall of the brahminical powers began as they gave importance to birthright without culture. The downfall of the brāhmaṇa caste began in the age of Kali. And since brāhmaṇas are the heads of the social order, all other orders of society also began to deteriorate. This beginning of brahminical deterioration was highly deplored by the father of Śṛṅgi, as we will find.

TEXT 34

brāhmaṇaiḥ kṣatra-bandhur hi

gṛha-pālo nirūpitaḥ

sa kathaṁ tad-gṛhe dvāḥ-sthaḥ

sabhāṇḍaṁ bhoktum arhati

SYNONYMS

brāhmaṇaiḥ-by the brahminical order; kṣatra-bandhuḥ-the sons of the kṣatriyas; hi-certainly; gṛha-pālaḥ-the watchdog; nirūpitaḥ-designated; saḥ-he; katham-on what grounds; tat-gṛhe-in the home of him (the master); dvāḥ-sthaḥ-keeping at the door; sa-bhāṇḍam-in the same pot; bhoktum-to eat; arhati-deserves.

The descendants of the kingly orders are definitely designated as watchdogs, and they must keep themselves at the door. On what grounds can dogs enter the house and claim to dine with the master on the same plate?

The inexperienced brāhmaṇa boy certainly knew that the King asked for water from his father and the father did not respond. He tried to explain away his father's inhospitality in an impertinent manner befitting an uncultured boy. He was not at all sorry for the King's not being well received. On the contrary, he justified the wrong act in a way characteristic of the brāhmaṇas of Kali-yuga. He compared the King to a watchdog, and so it was wrong for the King to enter the home of a brāhmaṇa and ask for water from the same pot. The dog is certainly reared by its master, but that does not mean that the dog shall claim to dine and drink from the same pot. This mentality of false prestige is the cause of downfall of the perfect social order, and we can see that in the beginning it was started by the inexperienced son of a brāhmaṇa. As the dog is never allowed to enter within the room and hearth, although it is reared by the master, similarly, according to Śṛṅgi, the King had no right to enter the house of Śamīka Ṛṣi. According to the boy's opinion, the King was on the wrong side and not his father, and thus he justified his silent father.

TEXT 35

kṛṣṇe gate bhagavati

śāstary utpatha-gāminām

tad bhinna-setūn adyāhaṁ

śāsmi paśyata me balam

SYNONYMS

kṛṣṇe-Lord Kṛṣṇa; gate-having departed from this world; bhagavati-the Personality of Godhead; śāstari-the supreme ruler; utpatha-gāminām-of those who are upstarts; tat bhinna-being separated; setūn-the protector; adya-today; aham-myself; śāsmi-shall punish; paśyata-just see; me-my; balam-prowess.

After the departure of Lord Śrī Kṛṣṇa, the Personality of Godhead and supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish them. Just witness my power.

The inexperienced brāhmaṇa, puffed up by a little brahma-tejas, became influenced by the spell of Kali-yuga. Mahārāja Parīkṣit gave license to Kali to live in four places as mentioned hereinbefore, but by his very expert government the personality of Kali could hardly find the places allotted him. The personality of Kali-yuga, therefore, was seeking the opportunity to establish authority, and by the grace of the Lord he found a hole in the puffed-up, inexperienced son of a brāhmaṇa. The little brāhmaṇa wanted to show his prowess in destruction, and he had the audacity to punish such a great king as Mahārāja Parīkṣit. He wanted to take the place of Lord Kṛṣṇa after His departure. These are the principal signs of upstarts who want to take the place of Śrī Kṛṣṇa under the influence of the age of Kali. An upstart with a little power wants to become an incarnation of the Lord. There are many false incarnations after the departure of Lord Kṛṣṇa from the face of the globe, and they are misleading the innocent public by accepting the spiritual obedience of the general mass of people to maintain false prestige. In other words, the personality of Kali got the opportunity to reign through this son of a brāhmaṇa, Śṛṅgi.

TEXT 36

ity uktvā roṣa-tāmrākṣo

vayasyān ṛṣi-bālakaḥ

kauśiky-āpa upaspṛśya

vāg-vajraṁ visasarja ha

SYNONYMS

iti-thus; uktvā-saying; roṣa-tāmra-akṣaḥ-with red-hot eyes due to being angry; vayasyān-unto the playmates; ṛṣi-bālakaḥ-the son of a ṛṣi; kauśikī-the River Kauśika; āpaḥ-water; upaspṛśya-by touching; vāk-words; vajram-thunderbolt; visasarja-threw; ha-in the past.

The son of the ṛṣi, his eyes red-hot with anger, touched the water of the River Kauśika while speaking to his playmates and discharged the following thunderbolt of words.

The circumstances under which Mahārāja Parīkṣit was cursed were simply childish, as it appears from this verse. Śṛṅgi was showing his impudency amongst his playmates, who were innocent. Any sane man would have prevented him from doing such great harm to all human society. By killing a king like Mahārāja Parīkṣit, just to make a show of acquired brahminical power, the inexperienced son of a brāhmaṇa committed a great mistake.

TEXT 37

iti laṅghita-maryādaṁ

takṣakaḥ saptame 'hani

daṅkṣyati sma kulāṅgāraṁ

codito me tata-druham

SYNONYMS

iti-thus; laṅghita-surpassing; maryādam-etiquette; takṣakaḥ-snake-bird; saptame-on the seventh; ahani-day; daṅkṣyati-will bite; sma-certainly; kula-aṅgāram-the wretched of the dynasty; coditaḥ-having done; me-my; tata-druham-enmity towards the father.

The brāhmaṇa's son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Mahārāja Parīkṣit] because of his having broken the laws of etiquette by insulting my father.

Thus the beginning of the misuse of brahminical power began, and gradually the brāhmaṇas in the age of Kali became devoid of both brahminical powers and culture. The brāhmaṇa boy considered Mahārāja Parīkṣit to be kulāṅgāra, or the wretched of the dynasty, but factually the brāhmaṇa boy himself was so because only from him did the brāhmaṇa caste become powerless, like the snake whose poisoned teeth are broken. The snake is fearful as long as his poison teeth are there, otherwise he is fearful only to children. The personality of Kali conquered the brāhmaṇa boy first, and gradually the other castes. Thus the whole scientific system of the orders of society in this age has assumed the form of a vitiated caste system, which is now being uprooted by another class of men similarly influenced by the age of Kali. One should see to the root cause of vitiation and not try to condemn the system as it is, without knowledge of its scientific value.

TEXT 38

tato 'bhyetyāśramaṁ bālo

gale sarpa-kalevaram

pitaraṁ vīkṣya duḥkhārto

mukta-kaṇṭho ruroda ha

SYNONYMS

tataḥ-thereafter; abhyetya-after entering into; āśramam-the hermitage; bālaḥ-boy; gale sarpa-the snake on the shoulder; kalevaram-body; pitaram-unto the father; vīkṣya-having seen; duḥkha-ārtaḥ-in a sorry plight; mukta-kaṇṭhaḥ-loudly; ruroda-cried; ha-in the past.

Thereafter, when the boy returned to the hermitage, he saw a snake on his father's shoulder, and out of his grief he cried very loudly.

The boy was not happy because he committed a great mistake, and he wanted to be relieved of the burden on his heart by crying. So after entering the hermitage and seeing his father in that condition, he cried loudly so that he might be relieved. But it was too late. The father regretted the whole incident.

TEXT 39

sa vā āṅgiraso brahman

śrutvā suta-vilāpanam

unmīlya śanakair netre

dṛṣṭvā cāṁse mṛtoragam

SYNONYMS

saḥ-he; vai-also; āṅgirasaḥ-the ṛṣi born in the family of Aṅgirā; brahman-O Śaunaka; śrutvā-on hearing; suta-his son; vilāpanam-crying in distress; unmīlya-opening; śanakaiḥ-gradually; netre-by the eyes; dṛṣṭvā-by seeing; ca-also; aṁse-on the shoulder; mṛta-dead; uragam-snake.

O brāhmaṇas, the ṛṣi, who was born in the family of Aṅgirā Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck.

TEXT 40

visṛjya taṁ ca papraccha

vatsa kasmād dhi rodiṣi

kena vā te 'pakṛtam

ity uktaḥ sa nyavedayat

SYNONYMS

visṛjya-throwing aside; tam-that; ca-also; papraccha-asked; vatsa-my dear son; kasmāt-what for; hi-certainly; rodiṣi-crying; kena-by whom; vā-otherwise; te-they; apakṛtam-misbehaved; iti-thus; uktaḥ-being asked; saḥ-the boy; nyavedayat-informed of everything.

He threw the dead snake aside and asked his son why he was crying, whether anyone had done him harm. On hearing this, the son explained to him what had happened.

The father did not take the dead snake on his neck very seriously. He simply threw it away. Actually there was nothing seriously wrong in Mahārāja Parīkṣit's act, but the foolish son took it very seriously, and being influenced by Kali he cursed the King and thus ended a chapter of happy history.

TEXT 41

niśamya śaptam atad-arhaṁ narendraṁ

sa brāhmaṇo nātmajam abhyanandat

aho batāṁho mahad adya te kṛtam

alpīyasi droha urur damo dhṛtaḥ

SYNONYMS

niśamya-after hearing; śaptam-cursed; atat-arham-never to be condemned; nara-indram-unto the King, best of humankind; saḥ-that; brāhmaṇaḥ-brāhmaṇa-ṛṣi; na-not; ātma-jam-his own son; abhyanandat-congratulated; aho-alas; bata-distressing; aṁhaḥ-sins; mahat-great; adya-today; te-yourself; kṛtam-performed; alpīyasi-insignificant; drohe-offense; uruḥ-very great; damaḥ-punishment; dhṛtaḥ-awarded.

The father heard from his son that the King had been cursed, although he should never have been condemned, for he was the best amongst all human beings. The ṛṣi did not congratulate his son, but, on the contrary, began to repent, saying: Alas! What a great sinful act was performed by my son. He has awarded heavy punishment for an insignificant offense.

The king is the best of all human beings. He is the representative of God, and he is never to be condemned for any of his actions. In other words, the king can do no wrong. The king may order hanging of a culprit son of a brāhmaṇa, but he does not become sinful for killing a brāhmaṇa. Even if there is something wrong with the king, he is never to be condemned. A medical practitioner may kill a patient by mistaken treatment, but such a killer is never condemned to death. So what to speak of a good and pious king like Mahārāja Parīkṣit? In the Vedic way of life, the king is trained to become a rājarṣi, or a great saint, although he is ruling as king. It is the king only by whose good government the citizens can live peacefully and without any fear. The rājarṣis would manage their kingdoms so nicely and piously that their subjects would respect them as if they were the Lord. That is the instruction of the Vedas. The king is called narendra, or the best amongst the human beings. How then could a king like Mahārāja Parīkṣit be condemned by an inexperienced, puffed-up son of a brahmaṇa, even though he had attained the powers of a qualified brāhmaṇa?

Since Śamīka Ṛṣi was an experienced, good brāhmaṇa, he did not approve of the actions of his condemned son. He began to lament for all that his son had done. The king was beyond the jurisdiction of curses as a general rule, and what to speak of a good king like Mahārāja Parīkṣit. The offense of the King was most insignificant, and his being condemned to death was certainly a very great sin for Śṛṅgi. Therefore Ṛṣi Śamīka regretted the whole incident.

TEXT 42

na vai nṛbhir nara-devaṁ parākhyaṁ

sammātum arhasy avipakva-buddhe

yat-tejasā durviṣaheṇa guptā

vindanti bhadrāṇy akutobhayāḥ prajāḥ

SYNONYMS

na-never; vai-as a matter of fact; nṛbhiḥ-by any man; nara-devam-unto a man-god; para-ākhyam-who is transcendental; sammātum-place on equal footing; arhasi-by the prowess; avipakva-unripe or immature; buddhe-intelligence; yat-of whom; tejasā-by the prowess; durviṣaheṇa-unsurpassable; guptāḥ-protected; vindanti-enjoys; bhadrāṇi-all prosperity; akutaḥ-bhayāḥ-completely defended; prajāḥ-the subjects.

O my boy, your intelligence is immature, and therefore you have no knowledge that the king, who is the best amongst human beings, is as good as the Personality of Godhead. He is never to be placed on an equal footing with common men. The citizens of the state live in prosperity, being protected by his unsurpassable prowess.

TEXT 43

alakṣyamāṇe nara-deva-nāmni

rathāṅga-pāṇāv ayam aṅga lokaḥ

tadā hi caura-pracuro vinaṅkṣyaty

arakṣyamāṇo 'vivarūthavat kṣaṇāt

SYNONYMS

alakṣyamāṇe-being abolished; nara-deva-monarchical; nāmni-of the name; ratha-aṅga-pāṇau-the representative of the Lord; ayam-this; aṅga-O my boy; lokaḥ-this world; tadā hi-at once; caura-thieves; pracuraḥ-too much; vinaṅkṣyati-vanquishes; arakṣyamāṇaḥ-being not protected; avivarūtha-vat-like lambs; kṣaṇāt-at once.

My dear boy, the Lord, who carries the wheel of a chariot, is represented by the monarchical regime, and when this regime is abolished the whole world becomes filled with thieves, who then at once vanquish the unprotected subjects like scattered lambs.

According to Śrīmad-Bhāgavatam the monarchical regime represents the Supreme Lord, the Personality of Godhead. The king is said to be the representative of the Absolute Personality of Godhead because he is trained to acquire the qualities of God to protect the living beings. The Battle of Kurukṣetra was planned by the Lord to establish the real representative of the Lord, Mahārāja Yudhiṣṭhira. An ideal king thoroughly trained by culture and devotional service with the martial spirit makes a perfect king. Such a personal monarchy is far better than the so-called democracy of no training and responsibility. The thieves and rogues of modern democracy seek election by misrepresentation of votes, and the successful rogues and thieves devour the mass of population. One trained monarch is far better than hundreds of useless ministerial rogues, and it is hinted herein that by abolition of a monarchical regime like that of Mahārāja Parīkṣit, the mass of people become open to many attacks of the age of Kali. They are never happy in an overly advertised form of democracy. The result of such a kingless administration is described in the following verses.

TEXT 44

tad adya naḥ pāpam upaity ananvayaṁ

yan naṣṭa-nāthasya vasor vilumpakāt

parasparaṁ ghnanti śapanti vṛñjate

paśūn striyo 'rthān puru-dasyavo janāḥ

SYNONYMS

tat-for this reason; adya-from this day; naḥ-upon us; pāpam-reaction of sin; upaiti-will overtake; ananvayam-disruption; yat-because; naṣṭa-abolished; nāthasya-of the monarch; vasoḥ-of wealth; vilumpakāt-being plundered; parasparam-between one another; ghnanti-will kill; śapanti-will do harm; vṛñjate-will steal; paśūn-animals; striyaḥ-women; arthān-riches; puru-greatly; dasyavaḥ-thieves; janāḥ-the mass of people.

Due to the termination of the monarchical regimes and the plundering of the people's wealth by rogues and thieves, there will be great social disruptions. People will be killed and injured, and animals and women will be stolen. And for all these sins we shall be responsible.

The word naḥ (we) is very significant in this verse. The sage rightly takes the responsibility of the brāhmaṇas as a community for killing monarchical government and thus giving an opportunity to the so-called democrats, who are generally plunderers of the wealth of the state subjects. The so-called democrats capture the administrative machine without assuming responsibility for the prosperous condition of the citizens. Everyone captures the post for personal gratification, and thus instead of one king, a number of irresponsible kings grow up to tax the citizens. It is foretold herein that in the absence of good monarchical government, everyone will be the cause of disturbance for others by plundering riches, animals, women, etc.

TEXT 45

tadārya-dharmaḥ pravilīyate nṛṇāṁ

varṇāśramācāra-yutas trayīmayaḥ

tato 'rtha-kāmābhiniveśitātmanāṁ

śunāṁ kapīnām iva varṇa-saṅkaraḥ

SYNONYMS

tadā-at that time; ārya-progressive civilization; dharmaḥ-engagement; pravilīyate-is systematically vanquished; nṛṇām-of humankind; varṇa-caste; āśrama-orders of society; ācāra-yutaḥ-composed in a good manner; trayī-mayaḥ-in terms of the Vedic injunction; tataḥ-thereafter; artha-economic development; kāma-abhiniveśita-fully absorbed in sense gratification; ātmanām-of men; śunām-like dogs; kapīnām-like monkeys; iva-thus; varṇa-saṅkaraḥ-unwanted population.

At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys.

It is foretold herein that in the absence of a monarchical regime, the general mass of people will be an unwanted population like dogs and monkeys. As the monkeys are too sexually inclined and dogs are shameless in sexual intercourse, the general mass of population born of illegitimate connection will systematically go astray from the Vedic way of good manners and qualitative engagements in the castes and orders of life.

The Vedic way of life is the progressive march of the civilization of the Āryans. The Āryans are progressive in Vedic civilization. The Vedic civilization's destination is to go back to Godhead, back home, where there is no birth, no death, no old age and no disease. The Vedas direct everyone not to remain in the darkness of the material world but to go towards the light of the spiritual kingdom far beyond the material sky. The qualitative caste system and the orders of life are scientifically planned by the Lord and His representatives, the great ṛṣis. The perfect way of life gives all sorts of instruction in things both material and spiritual. The Vedic way of life does not allow any man to be like the monkeys and dogs. A degraded civilization of sense gratification and economic development is the by-product of a godless or kingless government of the people, by the people, and for the people. The people should not, therefore, begrudge the poor administrations they themselves elect.

TEXT 46

dharma-pālo nara-patiḥ

sa tu samrāḍ bṛhac-chravāḥ

sākṣān mahā-bhāgavato

rājarṣir haya-medhayāṭ

kṣut-tṛṭ-śrama-yuto dīno

naivāsmac chāpam arhati

SYNONYMS

dharma-pālaḥ-the protector of religion; nara-patiḥ-the King; saḥ-he; tu-but; samrāṭ-Emperor; bṛhat-highly; śravāḥ-celebrated; sākṣāt-directly; mahā-bhāgavataḥ-the first-class devotee of the Lord; rāja-ṛṣiḥ-saint amongst the royal order; haya-medhayāṭ-great performer of horse sacrifices; kṣut-hunger; tṛṭ-thirst; śrama-yutaḥ-tired and fatigued; dīnaḥ-stricken; na-never; eva-thus; asmat-by us; śāpam-curse; arhati-deserves.

The Emperor Parīkṣit is a pious king. He is highly celebrated and is a first-class devotee of the Personality of Godhead. He is a saint amongst royalty, and he has performed many horse sacrifices. When such a king is tired and fatigued, being stricken with hunger and thirst, he does not at all deserve to be cursed.

After explaining the general codes relating to the royal position and asserting that the king can do no wrong and therefore is never to be condemned, the sage Śamīka wanted to say something about Emperor Parīkṣit specifically. The specific qualification of Mahārāja Parīkṣit is summarized herein. The King, even calculated as a king only, was most celebrated as a ruler who administered the religious principles of the royal order. In the śāstras the duties of all castes and orders of society are prescribed. All the qualities of a kṣatriya mentioned in the Bhagavad-gītā (18.43) were present in the person of the Emperor. He was also a great devotee of the Lord and a self-realized soul. Cursing such a king, when he was tired and fatigued with hunger and thirst, was not at all proper. Śamīka Ṛṣi thus admitted from all sides that Mahārāja Parīkṣit was cursed most unjustly. Although all the brāhmaṇas were aloof from the incident, still for the childish action of a brāhmaṇa boy the whole world situation was changed. Thus Ṛṣi Śamīka, a brāhmaṇa, took responsibility for all deterioration of the good orders of the world.

TEXT 47

apāpeṣu sva-bhṛtyeṣu

bālenāpakva-buddhinā

pāpaṁ kṛtaṁ tad bhagavān

sarvātmā kṣantum arhati

SYNONYMS

apāpeṣu-unto one who is completely free from all sins; sva-bhṛtyeṣu-unto one who is subordinate and deserves to be protected; bālena-by a child; apakva-who is immature; buddhinā-by intelligence; pāpam-sinful act; kṛtam-has been done; tat bhagavān-therefore the Personality of Godhead; sarva-ātmā-who is all-pervading; kṣantum-just to pardon; arhati-deserve.

Then the ṛṣi prayed to the all-pervading Personality of Godhead to pardon his immature boy, who had no intelligence and who committed the great sin of cursing a person who was completely free from all sins, who was subordinate and who deserved to be protected.

Everyone is responsible for his own action, either pious or sinful. Ṛṣi Śamīka could foresee that his son had committed a great sin by cursing Mahārāja Parīkṣit, who deserved to be protected by the brāhmaṇas, for he was a pious ruler and completely free from all sins because of his being a first-class devotee of the Lord. When an offense is done unto the devotee of the Lord, it is very difficult to overcome the reaction. The brāhmaṇas, being at the head of the social orders, are meant to give protection to their subordinates and not to curse them. There are occasions when a brāhmaṇa may furiously curse a subordinate kṣatriya or vaiśya, etc., but in the case of Mahārāja Parīkṣit there were no grounds, as already explained. The foolish boy had done it out of sheer vanity in being a brāhmaṇa's son, and thus he became liable to be punished by the law of God. The Lord never forgives a person who condemns His pure devotee. Therefore, by cursing a king the foolish Śṛṅgi had committed not only a sin but also the greatest offense. Therefore the ṛṣi could foresee that only the Supreme Personality of Godhead could save his boy from his sinful act. He therefore directly prayed for pardon from the Supreme Lord, who alone can undo a thing which is impossible to change. The appeal was made in the name of a foolish boy who had developed no intelligence at all.

A question may be raised herein that since it was the desire of the Lord that Parīkṣit Mahārāja be put into that awkward position so that he might be delivered from material existence, then why was a brāhmaṇa's son made responsible for this offensive act? The answer is that the offensive act was performed by a child only so that he could be excused very easily, and thus the prayer of the father was accepted. But if the question is raised why the brāhmaṇa community as a whole was made responsible for allowing Kali into the world affairs, the answer is given in the Varāha Purāṇa that the demons who acted inimically toward the Personality of Godhead but were not killed by the Lord were allowed to take birth in the families of brāhmaṇas to take advantage of the age of Kali. The all-merciful Lord gave them a chance to have their births in the families of pious brāhmaṇas so that they could progress toward salvation. But the demons, instead of utilizing the good opportunity, misused the brahminical culture due to being puffed up by vanity in becoming brāhmaṇas. The typical example is the son of Śamīka Ṛṣi, and all the foolish sons of brāhmaṇas are warned hereby not to become as foolish as Śṛṅgi and be always on guard against the demoniac qualities which they had in their previous births. The foolish boy was, of course, excused by the Lord, but others, who may not have a father like Śamīka Ṛṣi, will be put into great difficulty if they misuse the advantages obtained by birth in a brāhmaṇa family.

TEXT 48

tiraskṛtā vipralabdhāḥ

śaptāḥ kṣiptā hatā api

nāsya tat pratikurvanti

tad-bhaktāḥ prabhavo 'pi hi

SYNONYMS

tiraḥ-kṛtāḥ-being defamed; vipralabdhāḥ-being cheated; śaptāḥ-being cursed; kṣiptāḥ-disturbed by negligence; hatāḥ-or even being killed; api-also; na-never; asya-for all these acts; tat-them; pratikurvanti-counteract; tat-the Lord's; bhaktāḥ-devotees; prabhavaḥ-powerful; api-although; hi-certainly.

The devotees of the Lord are so forbearing that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves.

Ṛṣi Śamīka also knew that the Lord does not forgive a person who has committed an offense at the feet of a devotee. The Lord can only give direction to take shelter of the devotee. He thought within himself that if Mahārāja Parīkṣit would countercurse the boy, he might be saved. But he knew also that a pure devotee is callous about worldly advantages or reverses. As such, the devotees are never inclined to counteract personal defamation, curses, negligence, etc. As far as such things are concerned, in personal affairs the devotees do not care for them. But in the case of their being performed against the Lord and His devotees, then the devotees take very strong action. It was a personal affair, and therefore Śamīka Ṛṣi knew that the King would not take counteraction. Thus there was no alternative than to place an appeal to the Lord for the immature boy.

It is not that only the brāhmaṇas are powerful enough to award curses or blessings upon the subordinates; the devotee of the Lord, even though he may not be a brāhmaṇa, is more powerful than a brāhmaṇa. But a powerful devotee never misuses the power for personal benefit. Whatever power the devotee may have is always utilized in service towards the Lord and His devotees only.

TEXT 49

iti putra-kṛtāghena

so 'nutapto mahā-muniḥ

svayaṁ viprakṛto rājñā

naivāghaṁ tad acintayat

SYNONYMS

iti-thus; putra-son; kṛta-done by; aghena-by the sin; saḥ-he (the muni); anutaptaḥ-regretting; mahā-muniḥ-the sage; svayam-personally; viprakṛtaḥ-being so insulted; rājñā-by the King; na-not; eva-certainly; agham-the sin; tat-that; acintayat-thought of it.

The sage thus regretted the sin committed by his own son. He did not take the insult paid by the King very seriously.

The whole incident is now cleared up. Mahārāja Parīkṣit's garlanding the sage with a dead snake was not at all a very serious offense, but Śṛṅgi's cursing the King was a serious offense. The serious offense was committed by a foolish child only; therefore he deserved to be pardoned by the Supreme Lord, although it was not possible to get free from the sinful reaction. Mahārāja Parīkṣit also did not mind the curse offered to him by a foolish brāhmaṇa. On the contrary, he took full advantage of the awkward situation, and by the great will of the Lord, Mahārāja Parīkṣit achieved the highest perfection of life through the grace of Śrīla Śukadeva Gosvāmī. Actually it was the desire of the Lord, and Mahārāja Parīkṣit, Ṛṣi Śamīka and his son Śṛṅgi were all instrumental in fulfilling the desire of the Lord. So none of them were put into difficulty because everything was done in relation with the Supreme Person.

TEXT 50

prāyaśaḥ sādhavo loke

parair dvandveṣu yojitāḥ

na vyathanti na hṛṣyanti

yata ātmāguṇāśrayaḥ

SYNONYMS

prāyaśaḥ-generally; sādhavaḥ-saints; loke-in this world; paraiḥ-by others; dvandveṣu-in duality; yojitāḥ-being engaged; na-never; vyathanti-distressed; na-nor; hṛṣyanti-takes pleasure; yataḥ-because; ātmā-self; aguṇa-āśrayaḥ-transcendental.

Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged.

The transcendentalists are the empiric philosophers, the mystics and the devotees of the Lord. Empiric philosophers aim at the perfection of merging into the being of the Absolute, mystics aim at perceiving the all-pervading Supersoul, and the devotees of the Lord are engaged in the transcendental loving service of the Personality of Godhead. Since Brahman, Paramātmā and Bhagavān are different phases of the same Transcendence, all these transcendentalists are beyond the three modes of material nature. Material distresses and happinesses are products of the three modes, and therefore the causes of such material distress and happiness have nothing to do with the transcendentalists. The King was a devotee, and the ṛṣi was a mystic. Therefore both of them were unattached to the accidental incident created by the supreme will. The playful child was an instrument in fulfilling the Lord's will.

Thus end the Bhaktivedanta purports of the First Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Mahārāja Parīkṣit Cursed by a Brāhmaṇa Boy."

Chapter Nineteen

The Appearance of Śukadeva Gosvāmī

TEXT 1

sūta uvāca

mahī-patis tv atha tat-karma garhyaṁ

vicintayann ātma-kṛtaṁ sudurmanāḥ

aho mayā nīcam anārya-vat kṛtaṁ

nirāgasi brahmaṇi gūḍha-tejasi

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; mahī-patiḥ-the King; tu-but; atha-thus (while coming back home); tat-that; karma-act; garhyam-abominable; vicintayan-thus thinking; ātma-kṛtam-done by himself; su-durmanāḥ-very much depressed; aho-alas; mayā-by me; nīcam-heinous; anārya-uncivilized; vat-like; kṛtam-done; nirāgasi-unto one who is faultless; brahmaṇi-unto a brāhmaṇa; gūḍha-grave; tejasi-unto the powerful.

Śrī Sūta Gosvāmī said: While returning home, the King [Mahārāja Parīkṣit] felt that the act he had committed against the faultless and powerful brāhmaṇa was heinous and uncivilized. Consequently he was distressed.

The pious King regretted his accidental improper treatment of the powerful brāhmaṇa, who was faultless. Such repentance is natural for a good man like the King, and such repentance delivers a devotee from all kinds of sins accidentally committed. The devotees are naturally faultless. Accidental sins committed by a devotee are sincerely regretted, and by the grace of the Lord all sins unwillingly committed by a devotee are burnt in the fire of repentance.

TEXT 2

dhruvaṁ tato me kṛta-deva-helanād

duratyayaṁ vyasanaṁ nāti-dīrghāt

tad astu kāmaṁ hy agha-niṣkṛtāya me

yathā na kuryāṁ punar evam addhā

SYNONYMS

dhruvam-sure and certain; tataḥ-therefore; me-my; kṛta-deva-helanāt-because of disobeying the orders of the Lord; duratyayam-very difficult; vyasanam-calamity; na-not; ati-greatly; dīrghāt-far off; tat-that; astu-let it be; kāmam-desire without reservations; hi-certainly; agha-sins; niṣkṛtāya-for getting free; me-my; yathā-so that; na-never; kuryām-shall I do it; punaḥ-again; evam-as I have done; addhā-directly.

[King Parīkṣit thought:] Due to my neglecting the injunctions of the Supreme Lord I must certainly expect some difficulty to overcome me in the near future. I now desire without reservation that the calamity come now, for in this way I may be freed of the sinful action and not commit such an offense again.

The Supreme Lord enjoins that brāhmaṇas and cows must be given all protection. The Lord is Himself very much inclined to do good to brāhmaṇas and cows (go-brāhmaṇa-hitāya ca). Mahārāja Parīkṣit knew all this, and thus he concluded that his insulting a powerful brāhmaṇa was certainly to be punished by the laws of the Lord, and he was expecting something very difficult in the very near future. He therefore desired the imminent calamity to fall on him and not on his family members. A man's personal misconduct affects all his family members. Therefore Mahārāja Parīkṣit desired the calamity to fall on him alone. By suffering personally he would be restrained from future sins, and at the same time the sin which he had committed would be counteracted so that his descendants would not suffer. That is the way a responsible devotee thinks. The family members of a devotee also share the effects of a devotee's service unto the Lord. Mahārāja Prahlāda saved his demon father by his personal devotional service. A devotee son in the family is the greatest boon or blessing of the Lord.

TEXT 3

adyaiva rājyaṁ balam ṛddha-kośaṁ

prakopita-brahma-kulānalo me

dahatv abhadrasya punar na me 'bhūt

pāpīyasī dhīr dvija-deva-gobhyaḥ

SYNONYMS

adya-this day; eva-on the very; rājyam-kingdom; balam ṛddha-strength and riches; kośam-treasury; prakopita-ignited by; brahma-kula-by the brāhmaṇa community; analaḥ-fire; me dahatu-let it burn me; abhadrasya-inauspiciousness; punaḥ-again; na-not; me-unto me; abhūt-may occur; pāpīyasī-sinful; dhīḥ-intelligence; dvija-brāhmaṇas; deva-the Supreme Lord; gobhyaḥ-and the cows.

I am uncivilized and sinful due to my neglect of brahminical culture, God consciousness and cow protection. Therefore I wish that my kingdom, strength and riches burn up immediately by the fire of the brāhmaṇa's wrath so that in the future I may not be guided by such inauspicious attitudes.

Progressive human civilization is based on brahminical culture, God consciousness and protection of cows. All economic development of the state by trade, commerce, agriculture and industries must be fully utilized in relation to the above principles, otherwise all so-called economic development becomes a source of degradation. Cow protection means feeding the brahminical culture, which leads towards God consciousness, and thus perfection of human civilization is achieved. The age of Kali aims at killing the higher principles of life, and although Mahārāja Parīkṣit strongly resisted the domination of the personality of Kali within the world, the influence of the age of Kali came at an opportune moment, and even a strong king like Mahārāja Parīkṣit was induced to disregard the brahminical culture due to a slight provocation of hunger and thirst. Mahārāja Parīkṣit lamented the accidental incident, and he desired that all his kingdom, strength and accumulation of wealth would be burned up for not being engaged in brahminical culture, etc.

Where wealth and strength are not engaged in the advancement of brahminical culture, God consciousness and cow protection, the state and home are surely doomed by Providence. If we want peace and prosperity in the world, we should take lessons from this verse; every state and every home must endeavor to advance the cause of brahminical culture for self-purification, God consciousness for self-realization and cow protection for getting sufficient milk and the best food to continue a perfect civilization.

TEXT 4

sa cintayann ittham athāśṛṇod yathā

muneḥ sutokto nirṛtis takṣakākhyaḥ

sa sādhu mene na cireṇa takṣakā-

nalaṁ prasaktasya virakti-kāraṇam

SYNONYMS

saḥ-he, the King; cintayan-thinking; ittham-like this; atha-now; aśṛṇot-heard; yathā-as; muneḥ-of the sage; suta-uktaḥ-uttered by the son; nirṛtiḥ-death; takṣaka-ākhyaḥ-in relation with the snake-bird; saḥ-he (the King); sādhu-well and good; mene-accepted; na-not; cireṇa-very long time; takṣaka-snake-bird; analam-fire; prasaktasya-for one who is too attached; virakti-indifference; kāraṇam-cause.

While the King was thus repenting, he received news of his imminent death, which would be due to the bite of a snake-bird, occasioned by the curse spoken by the sage's son. The King accepted this as good news, for it would be the cause of his indifference toward worldly things.

Real happiness is achieved by spiritual existence or by cessation of the repetition of birth and death. One can stop the repetition of birth and death only by going back to Godhead. In the material world, even by attaining the topmost planet (Brahmaloka), one cannot get rid of the conditions of repeated birth and death, but still we do not accept the path of attaining perfection. The path of perfection frees one from all material attachments, and thus one becomes fit to enter into the spiritual kingdom. Therefore, those who are materially poverty-stricken are better candidates than those who are materially prosperous. Mahārāja Parīkṣit was a great devotee of the Lord and a bona fide candidate for entering into the kingdom of God, but even though he was so, his material assets as the Emperor of the world were setbacks to perfect attainment of his rightful status as one of the associates of the Lord in the spiritual sky. As a devotee of the Lord, he could understand that the cursing of the brāhmaṇa boy, although unwise, was a blessing upon him, being the cause of detachment from worldly affairs, both political and social. Śamīka Muni also, after regretting the incident, conveyed the news to the King as a matter of duty so that the King would be able to prepare himself to go back to Godhead. Śamīka Muni sent news to the King that foolish Śṛṅgi, his son, although a powerful brāhmaṇa boy, unfortunately had misused his spiritual power by cursing the King unwarrantedly. The incident of the King's garlanding the muni was not sufficient cause for being cursed to death, but since there was no way to retract the curse, the King was informed to prepare for death within a week. Both Śamīka Muni and the King were self-realized souls. Śamīka Muni was a mystic, and Mahārāja Parīkṣit was a devotee. Therefore there was no difference between them in self-realization. Neither of them was afraid of meeting death. Mahārāja Parīkṣit could have gone to the muni to beg his pardon, but the news of imminent death was conveyed to the King with so much regret by the muni that the King did not want to shame the muni further by his presence there. He decided to prepare himself for his imminent death and find out the way to go back to Godhead.

The life of a human being is a chance to prepare oneself to go back to Godhead, or to get rid of the material existence, the repetition of birth and death. Thus in the system of varṇāśrama-dharma every man and woman is trained for this purpose. In other words, the system of varṇāśrama-dharma is known also as sanātana-dharma, or the eternal occupation. The system of varṇāśrama-dharma prepares a man for going back to Godhead, and thus a householder is ordered to go to the forest as vānaprastha to acquire complete knowledge and then to take sannyāsa prior to his inevitable death. Parīkṣit Mahārāja was fortunate to get a seven-day notice to meet his inevitable death. But for the common man there is no definite notice, although death is inevitable for all. Foolish men forget this sure fact of death and neglect the duty of preparing themselves for going back to Godhead. They spoil their lives in animal propensities to eat, drink, be merry and enjoy. Such an irresponsible life is adopted by the people in the age of Kali because of a sinful desire to condemn brahminical culture, God consciousness and cow protection, for which the state is responsible. The state must employ revenue to advance these three items and thus educate the populace to prepare for death. The state which does so is the real welfare state. The state of India should better follow the examples of Mahārāja Parīkṣit, the ideal executive head, than to imitate other materialistic states which have no idea of the kingdom of Godhead, the ultimate goal of human life. Deterioration of the ideals of Indian civilization has brought about the deterioration of civic life, not only in India but also abroad.

TEXT 5

atho vihāyemam amuṁ ca lokaṁ

vimarśitau heyatayā purastāt

kṛṣṇāṅghri-sevām adhimanyamāna

upāviśat prāyam amartya-nadyām

SYNONYMS

atho-thus; vihāya-giving up; imam-this; amum-and the next; ca-also; lokam-planets; vimarśitau-all of them being judged; heyatayā-because of inferiority; purastāt-hereinbefore; kṛṣṇa-aṅghri-the lotus feet of the Lord, Śrī Kṛṣṇa; sevām-transcendental loving service; adhimanyamānaḥ-one who thinks of the greatest of all achievements; upāviśat-sat down firmly; prāyam-for fasting; amartya-nadyām-on the bank of the transcendental river (the Ganges or the Yamunā).

Mahārāja Parīkṣit sat down firmly on the banks of the Ganges to concentrate his mind in Kṛṣṇa consciousness, rejecting all other practices of self-realization, because transcendental loving service to Kṛṣṇa is the greatest achievement, superseding all other methods.

For a devotee like Mahārāja Parīkṣit, none of the material planets, even the topmost Brahmaloka, is as desirable as Goloka Vṛndāvana, the abode of Lord Śrī Kṛṣṇa, the primeval Lord and original Personality of Godhead. This earth is one of the innumerable material planets within the universe, and there are innumerable universes also within the compass of the mahat-tattva. The devotees are told by the Lord and His representatives, the spiritual masters or ācāryas, that not one of the planets within all the innumerable universes is suitable for the residential purposes of a devotee. The devotee always desires to go back home, back to Godhead, just to become one of the associates of the Lord in the capacity of servitor, friend, parent or conjugal lover of the Lord, either in one of the innumerable Vaikuṇṭha planets or in Goloka Vṛndāvana, the planet of Lord Śrī Kṛṣṇa. All these planets are eternally situated in the spiritual sky, the paravyoma, which is on the other side of the Causal Ocean within the mahat-tattva. Mahārāja Parīkṣit was already aware of all this information due to his accumulated piety and birth in a high family of devotees, Vaiṣṇavas, and thus he was not at all interested in the material planets. Modern scientists are very eager to reach the moon by material arrangements, but they cannot conceive of the highest planet of this universe. But a devotee like Mahārāja Parīkṣit does not care a fig for the moon or, for that matter, any of the material planets. So when he was assured of his death on a fixed date, he became more determined in the transcendental loving service of Lord Kṛṣṇa by complete fasting on the bank of the transcendental River Yamunā, which flows down by the capital of Hastināpura (in the Delhi state). Both the Ganges and the Yamunā are amartyā (transcendental) rivers, and Yamunā is still more sanctified for the following reasons.

TEXT 6

yā vai lasac-chrī-tulasī-vimiśra-

kṛṣṇāṅghri-reṇv-abhyadhikāmbu-netrī

punāti lokān ubhayatra seśān

kas tāṁ na seveta mariṣyamāṇaḥ

SYNONYMS

yā-the river which; vai-always; lasat-floating with; śrī-tulasī-tulasī leaves; vimiśra-mixed; kṛṣṇa-aṅghri-the lotus feet of the Lord, Śrī Kṛṣṇa; reṇu-dust; abhyadhika-auspicious; ambu-water; netrī-that which is carrying; punāti-sanctifies; lokān-planets; ubhayatra-both the upper and lower or inside and outside; sa-īśān-along with Lord Śiva; kaḥ-who else; tām-that river; na-does not; seveta-worship; mariṣyamāṇaḥ-one who is to die at any moment.

The river [Ganges, by which the King sat to fast] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and tulasī leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Śiva and other demigods. Consequently everyone who is destined to die must take shelter of this river.

Mahārāja Parīkṣit, just after receiving the news of his death within seven days, at once retired from family life and shifted himself to the sacred bank of the Yamunā River. Generally it is said that the King took shelter on the bank of the Ganges, but according to Śrīla Jīva Gosvāmī, the King took shelter on the bank of the Yamunā. Śrīla Jīva Gosvāmī's statement appears to be more accurate because of the geographical situation. Mahārāja Parīkṣit resided in his capital Hastināpura, situated near present Delhi, and the River Yamunā flows down past the city. Naturally the King would take shelter of the River Yamunā because she was flowing past his palace door. And as far as sanctity is concerned, the River Yamunā is more directly connected with Lord Kṛṣṇa than the Ganges. The Lord sanctified the River Yamunā from the beginning of His transcendental pastimes in the world. While His father Vasudeva was crossing the Yamunā with the baby Lord Kṛṣṇa for a safe place at Gokula on the other bank of the river from Mathurā, the Lord fell down in the river, and by the dust of His lotus feet the river at once became sanctified. It is especially mentioned herein that Mahārāja Parīkṣit took shelter of that particular river which is beautifully flowing, carrying the dust of the lotus feet of Lord Kṛṣṇa, mixed with tulasī leaves. Lord Kṛṣṇa's lotus feet are always besmeared with the tulasī leaves, and thus as soon as His lotus feet contact the water of the Ganges and the Yamunā, the rivers become at once sanctified. The Lord, however, contacted the River Yamunā more than the Ganges. According to the Varāha Purāṇa, as quoted by Śrīla Jīva Gosvāmī, there is no difference between the water of the Ganges and the Yamunā, but when the water of the Ganges is sanctified one hundred times, it is called the Yamunā. Similarly, it is said in the scriptures that one thousand names of Viṣṇu are equal to one name of Rāma, and three names of Lord Rāma are equal to one name of Kṛṣṇa.

TEXT 7

iti vyavacchidya sa pāṇḍaveyaḥ

prāyopaveśaṁ prati viṣṇu-padyām

dadhau mukundāṅghrim ananya-bhāvo

muni-vrato mukta-samasta-saṅgaḥ

SYNONYMS

iti-thus; vyavacchidya-having decided; saḥ-the King; pāṇḍaveyaḥ-worthy descendant of the Pāṇḍavas; prāya-upaveśam-for fasting until death; prati-toward; viṣṇu-padyām-on the bank of the Ganges (emanating from the lotus feet of Lord Viṣṇu); dadhau-gave himself up; mukunda-aṅghrim-unto the lotus feet of Lord Kṛṣṇa; ananya-without deviation; bhāvaḥ-spirit; muni-vrataḥ-with the vows of a sage; mukta-liberated from; samasta-all kinds of; saṅgaḥ-association.

Thus the King, the worthy descendant of the Pāṇḍavas, decided once and for all and sat on the Ganges' bank to fast until death and give himself up to the lotus feet of Lord Kṛṣṇa, who alone is able to award liberation. So, freeing himself from all kinds of associations and attachments, he accepted the vows of a sage.

The water of the Ganges sanctifies all the three worlds, including the gods and the demigods, because it emanates from the lotus feet of the Personality of Godhead Viṣṇu. Lord Kṛṣṇa is the fountainhead of the principle of viṣṇu-tattva, and therefore shelter of His lotus feet can deliver one from all sins, including an offense committed by a king unto a brāhmaṇa. Mahārāja Parīkṣit, therefore, decided to meditate upon the lotus feet of Lord Śrī Kṛṣṇa, who is Mukunda, or the giver of liberations of all description. The banks of the Ganges or the Yamunā give one a chance to remember the Lord continuously. Mahārāja Parīkṣit freed himself from all sorts of material association and meditated upon the lotus feet of Lord Kṛṣṇa, and that is the way of liberation. To be free from all material association means to cease completely from committing any further sins. To meditate upon the lotus feet of the Lord means to become free from the effects of all previous sins. The conditions of the material world are so made that one has to commit sins willingly or unwillingly, and the best example is Mahārāja Parīkṣit himself, who was a recognized sinless, pious king. But he also became a victim of an offense, even though he was ever unwilling to commit such a mistake. He was cursed also, but because he was a great devotee of the Lord, even such reverses of life became favorable. The principle is that one should not willingly commit any sin in his life and should constantly remember the lotus feet of the Lord without deviation. Only in such a mood will the Lord help the devotee make regular progress toward the path of liberation and thus attain the lotus feet of the Lord. Even if there are accidental sins committed by the devotee, the Lord saves the surrendered soul from all sins, as confirmed in all scriptures.

sva-pāda-mūlaṁ bhajataḥ priyasya

tyaktāny abhāvasya hariḥ pareśaḥ

vikarma yac cotpatitaṁ kathañcid

dhunoti sarvaṁ hṛdi sanniviṣṭaḥ

(SB 11.5.42)

TEXT 8

tatropajagmur bhuvanaṁ punānā

mahānubhāvā munayaḥ sa-śiṣyāḥ

prāyeṇa tīrthābhigamāpadeśaiḥ

svayaṁ hi tīrthāni punanti santaḥ

SYNONYMS

tatra-there; upajagmuḥ-arrived; bhuvanam-the universe; punānāḥ-those who can sanctify; mahā-anubhāvāḥ-great minds; munayaḥ-thinkers; sa-śiṣyāḥ-along with their disciples; prāyeṇa-almost; tīrtha-place of pilgrimage; abhigama-journey; apadeśaiḥ-on the plea of; svayam-personally; hi-certainly; tīrthāni-all the places of pilgrimage; punanti-sanctify; santaḥ-sages.

At that time all the great minds and thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrim's journey.

When Mahārāja Parīkṣit sat down on the bank of the Ganges, the news spread in all directions of the universe, and the great-minded sages, who could follow the importance of the occasion, all arrived there on the plea of pilgrimage. Actually they came to meet Mahārāja Parīkṣit and not to take a bath of pilgrimage because all of them were competent enough to sanctify the places of pilgrimage. Common men go to pilgrimage sites to get themselves purified of all sins. Thus the places of pilgrimage become overburdened with the sins of others. But when such sages visit overburdened places of pilgrimage, they sanctify the places by their presence. Therefore the sages who came to meet Mahārāja Parīkṣit were not very much interested in getting themselves purified like common men, but on the plea of taking a bath in that place they came to meet Mahārāja Parīkṣit because they could foresee that Śrīmad-Bhāgavatam would be spoken by Śukadeva Gosvāmī. All of them wanted to take advantage of the great occasion.

TEXTS 9-10

atrir vasiṣṭhaś cyavanaḥ śaradvān

ariṣṭanemir bhṛgur aṅgirāś ca

parāśaro gādhi-suto 'tha rāma

utathya indrapramadedhmavāhau

medhātithir devala ārṣṭiṣeṇo

bhāradvājo gautamaḥ pippalādaḥ

maitreya aurvaḥ kavaṣaḥ kumbhayonir

dvaipāyano bhagavān nāradaś ca

SYNONYMS

atri to nārada-all names of the different saintly personalities who arrived there from different parts of the universe.

From different parts of the universe there arrived great sages like Atri, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, Vasiṣṭha, Parāśara, Viśvāmitra, Aṅgirā, Paraśurāma, Utathya, Indrapramada, Idhmavāhu, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana and the great personality Nārada.

Cyavana: A great sage and one of the sons of Bhṛgu Muni. He was born prematurely when his pregnant mother was kidnapped. Cyavana is one of the six sons of his father.

Bhṛgu: When Brahmājī was performing a great sacrifice on behalf of Varuṇa, Maharṣi Bhṛgu was born from the sacrificial fire. He was a great sage, and his very dear wife was Pulomā. He could travel in space like Durvāsā, Nārada and others, and he used to visit all the planets of the universe. Before the Battle of Kurukṣetra, he tried to stop the battle. Sometimes he instructed Bhāradvāja Muni about astronomical evolution, and he is the author of the great Bhṛgu-saṁhitā, the great astrological calculation. He explained how air, fire, water and earth are generated from ether. He explained how the air in the stomach works and regulates the intestines. As a great philosopher, he logically established the eternity of the living entity (Mahābhārata). He was also a great anthropologist, and the theory of evolution was long ago explained by him. He was a scientific propounder of the four divisions and orders of human society known as the varṇāśrama institution. He converted the kṣatriya king Vītahavya into a brāhmaṇa.

Vasiṣṭa: See Śrīmad-Bhāgavatam 1.9.6.

Parāśara: He is the grandson of Vasiṣṭha Muni and father of Vyāsadeva. He is the son of Maharṣi Śakti, and his mother's name was Adṛśyatī. He was in the womb of his mother when she was only twelve years old. And from within the womb of his mother he learned the Vedas. His father was killed by a demon, Kalmāṣapāda, and to avenge this he wanted to annihilate the whole world. He was restrained, however, by his grandfather Vasiṣṭha. He then performed a Rākṣasa-killing yajña, but Maharṣi Pulastya restrained him. He begot Vyāsadeva, being attracted by Satyavatī, who was to become the wife of Mahārāja Śāntanu. By the blessings of Parāśara, Satyavatī became fragrant for miles. He was present also during the time of Bhīṣma's death. He was spiritual master of Mahārāja Janaka and a great devotee of Lord Śiva. He is the author of many Vedic scriptures and sociological directions.

Gādhi-suta, or Viśvāmitra: A great sage of austerity and mystic power. He is famous as Gādhi-suta because his father was Gādhi, a powerful king of the province of Kanyakubja (part of Uttara Pradesh). Although he was a kṣatriya by birth, he became a brāhmaṇa in the very same body by the power of his spiritual achievements. He picked a quarrel with Vasiṣṭha Muni when he was a kṣatriya king and performed a great sacrifice in cooperation with Magaṅga Muni and thus was able to vanquish the sons of Vasiṣṭha. He became a great yogī, and yet he failed to check his senses and thus was obliged to become the father of Śakuntalā, the beauty queen of world history. Once, when he was a kṣatriya king, he visited the hermitage of Vasiṣṭha Muni, and he was given a royal reception. Viśvāmitra wanted from Vasiṣṭha a cow named Nandinī, and the Muni refused to deliver it. Viśvāmitra stole the cow, and thus there was a quarrel between the sage and the King. Viśvāmitra was defeated by the spiritual strength of Vasiṣṭha, and thus the King decided to become a brāhmaṇa. Before becoming a brāhmaṇa he underwent severe austerity on the bank of the Kauśika. He was also one who tried to stop the Kurukṣetra war.

Aṅgirā: He is one of the six mental sons of Brahmā and the father of Bṛhaspati, the great learned priest of the demigods in the heavenly planets. He was born of the semen of Brahmājī given to a cinder of fire. Utathya and Saṁvarta are his sons. It is said that he is still performing austerity and chanting the holy name of the Lord at a place known as Alokānanda on the banks of the Ganges.

Paraśurāma: See Śrīmad-Bhāgavatam 1.9.6.

Utathya: One of the three sons of Maharṣi Aṅgirā. He was the spiritual master of Mahārāja Mandhātā. He married Bhadrā, the daughter of Soma (moon). Varuṇa kidnapped his wife Bhadrā, and to retaliate the offense of the god of water, he drank all the water of the world.

Medhātithi: An old sage of yore. An assembly member of the heavenly King Indradeva. His son was Kaṇva Muni, who brought up Śakuntalā in the forest. He was promoted to the heavenly planet by strictly following the principles of retired life (vānaprastha).

Devala: A great authority like Nārada Muni and Vyāsadeva. His good name is on the list of authorities mentioned in the Bhagavad-gītā when Arjuna acknowledged Lord Kṛṣṇa as the Supreme Personality of Godhead. He met Mahārāja Yudhiṣṭhira after the Battle of Kurukṣetra, and he was the elder brother of Dhaumya, the priest of the Pāṇḍava family. Like the kṣatriyas, he also allowed his daughter to select her own husband in a svayaṁvara meeting, and at that ceremony all the bachelor sons of the ṛṣis were invited. According to some, he is not Asita Devala.

Bhāradvāja: See Śrīmad-Bhāgavatam 1.9.6.

Gautama: One of the seven great sages of the universe. Śaradvān Gautama was one of his sons. Persons in the Gautama-gotra (dynasty) today are either his family descendants or in his disciplic succession. The brāhmaṇas who profess Gautama-gotra are generally family descendants, and the kṣatriyas and vaiśyas who profess Gautama-gotra are all in the line of his disciplic succession. He was the husband of the famous Ahalyā who turned into stone when Indradeva, the King of the heaven, molested her. Ahalyā was delivered by Lord Rāmacandra. Gautama was the grandfather of Kṛpācārya, one of the heroes of the Battle of Kurukṣetra.

Maitreya: A great ṛṣi of yore. He was spiritual master of Vidura and a great religious authority. He advised Dhṛtarāṣṭra to keep good relations with the Pāṇḍavas. Duryodhana disagreed and thus was cursed by him. He met Vyāsadeva and had religious discourses with him.

TEXT 11

anye ca devarṣi-brahmarṣi-varyā

rājarṣi-varyā aruṇādayaś ca

nānārṣeya-pravarān sametān

abhyarcya rājā śirasā vavande

SYNONYMS

anye-many others; ca-also; devarṣi-saintly demigods; brahmarṣi-saintly brāhmaṇas; varyāḥ-topmost; rājarṣi-varyāḥ-topmost saintly kings; aruṇa-ādayaḥ-a special rank of rājarṣis; ca-and; nānā-many others; ārṣeya-pravarān-chief amongst the dynasties of the sages; sametān-assembled together; abhyarcya-by worshiping; rājā-the Emperor; śirasā-bowed his head to the ground; vavande-welcomed.

There were also many other saintly demigods, kings and special royal orders called aruṇādayas [a special rank of rājarṣis] from different dynasties of sages. When they all assembled together to meet the Emperor [Parīkṣit], he received them properly and bowed his head to the ground.

The system of bowing the head to the ground to show respect to superiors is an excellent etiquette which obliges the honored guest deep into the heart. Even the first-grade offender is excused simply by this process, and Mahārāja Parīkṣit, although honored by all the ṛṣis and kings, welcomed all the big men in that humble etiquette in order to be excused from any offenses. Generally at the last stage of one's life this humble method is adopted by every sensible man in order to be excused before departure. In this way Mahārāja Parīkṣit implored everyone's good will for going back home, back to Godhead.

TEXT 12

sukhopaviṣṭeṣv atha teṣu bhūyaḥ

kṛta-praṇāmaḥ sva-cikīrṣitaṁ yat

vijñāpayām āsa vivikta-cetā

upasthito 'gre 'bhigṛhīta-pāṇiḥ

SYNONYMS

sukha-happily; upaviṣṭeṣu-all sitting down; atha-thereupon; teṣu-unto them (the visitors); bhūyaḥ-again; kṛta-praṇāmaḥ-having offered obeisances; sva-his own; cikīrṣitam-decision of fasting; yat-who; vijñāpayām āsa-submitted; vivikta-cetāḥ-one whose mind is detached from worldly affairs; upasthitaḥ-being present; agre-before them; abhigṛhīta-pāṇiḥ-humbly with folded hands.

After all the ṛṣis and others had seated themselves comfortably, the King, humbly standing before them with folded hands, told them of his decision to fast until death.

Although the King had already decided to fast until death on the bank of the Ganges, he humbly expressed his decision to elicit the opinions of the great authorities present there. Any decision, however important, should be confirmed by some authority. That makes the matter perfect. This means that the monarchs who ruled the earth in those days were not irresponsible dictators. They scrupulously followed the authoritative decisions of the saints and sages in terms of Vedic injunction. Mahārāja Parīkṣit, as a perfect king, followed the principles by consulting the authorities, even up to the last days of his life.

TEXT 13

rājovāca

aho vayaṁ dhanyatamā nṛpāṇāṁ

mahattamānugrahaṇīya-śīlāḥ

rājñāṁ kulaṁ brāhmaṇa-pāda-śaucād

dūrād visṛṣṭaṁ bata garhya-karma

SYNONYMS

rājā uvāca-the fortunate King said; aho-ah; vayam-we; dhanya-tamāḥ-most thankful; nṛpāṇām-of all the kings; mahat-tama-of the great souls; anugrahaṇīya-śīlāḥ-trained to get favors; rājñām-of the royal; kulam-orders; brāhmaṇa-pāda-feet of the brāhmaṇas; śaucāt-refuse after cleaning; dūrāt-at a distance; visṛṣṭam-always left out; bata-on account of; garhya-condemnable; karma-activities.

The fortunate King said: Indeed, we are the most grateful of all the kings who are trained to get favors from the great souls. Generally you [sages] consider royalty as refuse to be rejected and left in a distant place.

According to religious principles, stool, urine, wash water, etc., must be left at a long distance. Attached bathrooms, urinals, etc. may be very convenient amenities of modern civilization, but they are ordered to be situated at a distance from residential quarters. That very example is cited herein in relation to the kingly order for those who are progressively marching back to Godhead. Lord Śrī Caitanya Mahāprabhu said that to be in intimate touch with dollars-and-cents men, or the kingly order, is worse than suicide for one who desires to go back to Godhead. In other words, the transcendentalists do not generally associate with men who are too enamored by the external beauty of God's creation. By advanced knowledge in spiritual realization, the transcendentalist knows that this beautiful material world is nothing but a shadowy reflection of the reality, the kingdom of God. They are not, therefore, very much captivated by royal opulence or anything like that. But in the case of Mahārāja Parīkṣit, the situation was different. Apparently the King was condemned to death by an inexperienced brāhmaṇa boy, but factually he was called by the Lord to return to Him. Other transcendentalists, the great sages and mystics who assembled together because of Mahārāja Parīkṣit's fasting unto death, were quite anxious to see him, for he was going back to Godhead. Mahārāja Parīkṣit also could understand that the great sages who assembled there were all kind to his forefathers, the Pāṇḍavas, because of their devotional service to the Lord. He therefore felt grateful to the sages for being present there at the last stage of his life, and he felt that it was all due to the greatness of his late forefathers or grandfathers. He felt proud, therefore, that he happened to be the descendant of such great devotees. Such pride for the devotees of the Lord is certainly not equal to the puffed-up sense of vanity for material prosperity. The first is reality, whereas the other is false and vain.

TEXT 14

tasyaiva me 'ghasya parāvareśo

vyāsakta-cittasya gṛheṣv abhīkṣṇam

nirveda-mūlo dvija-śāpa-rūpo

yatra prasakto bhayam āśu dhatte

SYNONYMS

tasya-his; eva-certainly; me-mine; aghasya-of the sinful; parā-transcendental; avara-mundane; īśaḥ-controller, the Supreme Lord; vyāsakta-overly attached; cittasya-of the mind; gṛheṣu-to family affairs; abhīkṣṇam-always; nirveda-mūlaḥ-the source of detachment; dvija-śāpa-cursing by the brāhmaṇa; rūpaḥ-form of; yatra-whereupon; prasaktaḥ-one who is affected; bhayam-fearfulness; āśu-very soon; dhatte-take place.

The Supreme Personality of Godhead, the controller of both the transcendental and mundane worlds, has graciously overtaken me in the form of a brāhmaṇa's curse. Due to my being too much attached to family life, the Lord, in order to save me, has appeared before me in such a way that only out of fear I will detach myself from the world.

Mahārāja Parīkṣit, although born in a family of great devotees, the Pāṇḍavas, and although securely trained in transcendental attachment for the association of the Lord, still found the allurement of mundane family life so strong that he had to be detached by a plan of the Lord. Such direct action is taken by the Lord in the case of a special devotee. Mahārāja Parīkṣit could understand this by the presence of the topmost transcendentalists in the universe. The Lord resides with His devotees, and therefore the presence of the great saints indicated the presence of the Lord. The King therefore welcomed the presence of the great ṛṣis as a mark of favor of the Supreme Lord.

TEXT 15

taṁ mopayātaṁ pratiyantu viprā

gaṅgā ca devī dhṛta-cittam īśe

dvijopasṛṣṭaḥ kuhakas takṣako vā

daśatv alaṁ gāyata viṣṇu-gāthāḥ

SYNONYMS

tam-for that reason; mā-me; upayātam-taken shelter of; pratiyantu-just accept me; viprāḥ-O brāhmaṇas; gaṅgā-mother Ganges; ca-also; devī-direct representative of the Lord; dhṛta-taken into; cittam-heart; īśe-unto the Lord; dvija-upasṛṣṭaḥ-created by the brāhmaṇa; kuhakaḥ-something magical; takṣakaḥ-the snakebird; vā-either; daśatu-let it bite; alam-without further delay; gāyata-please go on singing; viṣṇu-gāthāḥ-narration of the deeds of Viṣṇu.

O brāhmaṇas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird-or whatever magical thing the brāhmaṇa created-bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu.

As soon as one is given up completely unto the lotus feet of the Supreme Lord, he is not at all afraid of death. The atmosphere created by the presence of great devotees of the Lord on the bank of the Ganges and Mahārāja Parīkṣit's complete acceptance of the Lord's lotus feet were sufficient guarantee to the King for going back to Godhead. He thus became absolutely free from all fear of death.

TEXT 16

punaś ca bhūyād bhagavaty anante

ratiḥ prasaṅgaś ca tad-āśrayeṣu

mahatsu yāṁ yām upayāmi sṛṣṭiṁ

maitry astu sarvatra namo dvijebhyaḥ

SYNONYMS

punaḥ-again; ca-and; bhūyāt-let it be; bhagavati-unto Lord Śrī Kṛṣṇa; anante-who has unlimited potency; ratiḥ-attracting; prasaṅgaḥ-association; ca-also; tat-His; āśrayeṣu-with those who are His devotees; mahatsu-within the material creation; yām yām-wherever; upayāmi-I may take; sṛṣṭim-my birth; maitrī-friendly relation; astu-let it be; sarvatra-everywhere; namaḥ-my obeisances; dvijebhyaḥ-unto the brāhmaṇas.

Again, offering obeisances unto all you brāhmaṇas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Kṛṣṇa, association with His devotees and friendly relations with all living beings.

That a devotee of the Lord is the only perfect living being is explained herein by Mahārāja Parīkṣit. A devotee of the Lord is no one's enemy, although there may be many enemies of a devotee. A devotee of the Lord does not like to associate with nondevotees, although he has no enmity with them. He desires association with the devotees of the Lord. This is perfectly natural because birds of the same feather mix together. And the most important function of a devotee is to have complete attachment for Lord Śrī Kṛṣṇa, the father of all living beings. As a good son of the father behaves in a friendly way with all his other brothers, so also the devotee of the Lord, being a good son of the supreme father, Lord Kṛṣṇa, sees all other living beings in relation with the supreme father. He tries to bring back the upstart sons of the father to a saner stage and to get them to accept the supreme fatherhood of God. Mahārāja Parīkṣit was certainly going back to Godhead, but even if he were not to go back, he prayed for a pattern of life which is the most perfect way in the material world. A pure devotee does not desire the company of a personality as great as Brahmā, but he prefers the association of a petty living being, provided he is a devotee of the Lord.

TEXT 17

iti sma rājādhyavasāya-yuktaḥ

prācīna-mūleṣu kuśeṣu dhīraḥ

udaṅ-mukho dakṣiṇa-kūla āste

samudra-patnyāḥ sva-suta-nyasta-bhāraḥ

SYNONYMS

iti-thus; sma-as in the past; rājā-the King; adhyavasāya-perseverance; yuktaḥ-being engaged; prācīna-eastern; mūleṣu-with the root; kuśeṣu-on a seat made of kuśa straw; dhīraḥ-self-controlled; udaṅ-mukhaḥ-facing the northern side; dakṣiṇa-on the southern; kūle-bank; āste-situated; samudra-the sea; patnyāḥ-wife of (the Ganges); sva-own; suta-son; nyasta-given over; bhāraḥ-the charge of administration.

In perfect self-control, Mahārāja Parīkṣit sat down on a seat of straw, with straw-roots facing the east, placed on the southern bank of the Ganges, and he himself faced the north. Just previously he had given charge of his kingdom over to his son.

The River Ganges is celebrated as the wife of the sea. The seat of kuśa straw is considered to be sanctified if the straw is taken out of the earth complete with root, and if the root is pointed toward the east it is considered to be auspicious. Facing the north is still more favorable for attaining spiritual success. Mahārāja Parīkṣit handed over the charge of administration to his son before leaving home. He was thus fully equipped for all favorable conditions.

TEXT 18

evaṁ ca tasmin nara-deva-deve

prāyopaviṣṭe divi deva-saṅghāḥ

praśasya bhūmau vyakiran prasūnair

mudā muhur dundubhayaś ca neduḥ

SYNONYMS

evam-thus; ca-and; tasmin-in that; nara-deva-deve-upon the King's; prāya-upaviṣṭe-being engaged in fasting to death; divi-in the sky; deva-demigods; saṅghāḥ-all of them; praśasya-having praised the action; bhūmau-on the earth; vyakiran-scattered; prasūnaiḥ-with flowers; mudā-in pleasure; muhuḥ-continually; dundubhayaḥ-celestial drums; ca-also; neduḥ-beaten.

Thus the King, Mahārāja Parīkṣit, sat to fast until death. All the demigods of the higher planets praised the King's actions and in pleasure continually scattered flowers over the earth and beat celestial drums.

Even up to the time of Mahārāja Parīkṣit there were interplanetary communications, and the news of Mahārāja Parīkṣit's fasting unto death to attain salvation reached the higher planets in the sky where the intelligent demigods live. The demigods are more luxurious than human beings, but all of them are obedient to the orders of the Supreme Lord. There is no one in the heavenly planets who is an atheist or nonbeliever. Thus any devotee of the Lord on the surface of the earth is always praised by them, and in the case of Mahārāja Parīkṣit they were greatly delighted and thus gave tokens of honor by scattering flowers over the earth and by beating celestial drums. A demigod takes pleasure in seeing someone go back to Godhead. He is always pleased with a devotee of the Lord, so much so that by his adhidaivic powers he may help the devotees in all respects. And by their actions, the Lord is pleased with them. There is an invisible chain of complete cooperation between the Lord, the demigods and the devotee of the Lord on earth.

TEXT 19

maharṣayo vai samupāgatā ye

praśasya sādhv ity anumodamānāḥ

ūcuḥ prajānugraha-śīla-sārā

yad uttama-śloka-guṇābhirūpam

SYNONYMS

maharṣayaḥ-the great sages; vai-as a matter of course; samupāgatāḥ-assembled there; ye-those who; praśasya-by praising; sādhu-quite all right; iti-thus; anumodamānāḥ-all approving; ūcuḥ-said; prajā-anugraha-doing good to the living being; śīla-sārāḥ-qualitatively powerful; yat-because; uttama-śloka-one who is praised by selected poems; guṇa-abhirūpam-as beautiful as godly qualities.

All the great sages who were assembled there also praised the decision of Mahārāja Parīkṣit and they expressed their approval by saying, "Very good." Naturally the sages are inclined to do good to common men, for they have all the qualitative powers of the Supreme Lord. Therefore they were very much pleased to see Mahārāja Parīkṣit, a devotee of the Lord, and they spoke as follows.

The natural beauty of a living being is enhanced by rising up to the platform of devotional service. Mahārāja Parīkṣit was absorbed in attachment for Lord Kṛṣṇa. Seeing this, the great sages assembled were very pleased, and they expressed their approval by saying, "Very good." Such sages are naturally inclined to do good to the common man, and when they see a personality like Mahārāja Parīkṣit advance in devotional service, their pleasure knows no bounds, and they offer all blessings in their power. The devotional service of the Lord is so auspicious that all demigods and sages, up to the Lord Himself, became pleased with the devotee, and therefore the devotee finds everything auspicious. All inauspicious matters are removed from the path of a progressive devotee. Meeting all the great sages at the time of death was certainly auspicious for Mahārāja Parīkṣit, and thus he was blessed by the so-called curse of a brāhmaṇa's boy.

TEXT 20

na vā idaṁ rājarṣi-varya citraṁ

bhavatsu kṛṣṇaṁ samanuvrateṣu

ye 'dhyāsanaṁ rāja-kirīṭa-juṣṭaṁ

sadyo jahur bhagavat-pārśva-kāmāḥ

SYNONYMS

na-neither; vā-like this; idam-this; rājarṣi-saintly king; varya-the chief; citram-astonishing; bhavatsu-unto all of you; kṛṣṇam-Lord Kṛṣṇa; samanuvrateṣu-unto those who are strictly in the line of; ye-who; adhyāsanam-seated on the throne; rāja-kirīṭa-helmets of kings; juṣṭam-decorated; sadyaḥ-immediately; jahuḥ-gave up; bhagavat-the Personality of Godhead; pārśva-kāmāḥ-desiring to achieve association.

[The sages said:] O chief of all the saintly kings of the Pāṇḍu dynasty who are strictly in the line of Lord Śrī Kṛṣṇa! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead.

Foolish politicians who hold political administrative posts think that the temporary posts they occupy are the highest material gain of life, and therefore they stick to those posts even up to the last moment of life, without knowing that achievement of liberation as one of the associates of the Lord in His eternal abode is the highest gain of life. The human life is meant for achieving this end. The Lord has assured us in the Bhagavad-gītā many times that going back to Godhead, His eternal abode, is the highest achievement. Prahlāda Mahārāja, while praying to Lord Nṛsiṁha, said, "O my Lord, I am very much afraid of the materialistic way of life, and I am not the least afraid of Your present ghastly ferocious feature as Nṛsiṁhadeva. This materialistic way of life is something like a grinding stone, and we are being crushed by it. We have fallen into this horrible whirlpool of the tossing waves of life, and thus, my Lord, I pray at Your lotus feet to call me back to Your eternal abode as one of Your servitors. This is the summit liberation of this materialistic way of life. I have very bitter experience of the materialistic way of life. In whichever species of life I have taken birth, compelled by the force of my own activities, I have very painfully experienced two things, namely separation from my beloved and meeting with what is not wanted. And to counteract them, the remedies which I undertook were more dangerous than the disease itself. So I drift from one point to another birth after birth, and I pray to You therefore to give me a shelter at Your lotus feet."

The Pāṇḍava kings, who are more than many saints of the world, knew the bitter results of the materialistic way of life. They were never captivated by the glare of the imperial throne they occupied, and they sought always the opportunity of being called by the Lord to associate with Him eternally. Mahārāja Parīkṣit was the worthy grandson of Mahārāja Yudhiṣṭhira. Mahārāja Yudhiṣṭhira gave up the imperial throne to his grandson, and similarly Mahārāja Parīkṣit, the grandson of Mahārāja Yudhiṣṭhira, gave up the imperial throne to his son Janamejaya. That is the way of all the kings in the dynasty because they are all strictly in the line of Lord Kṛṣṇa. Thus the devotees of the Lord are never enchanted by the glare of materialistic life, and they live impartially, unattached to the objects of the false, illusory materialistic way of life.

TEXT 21

sarve vayaṁ tāvad ihāsmahe 'tha

kalevaraṁ yāvad asau vihāya

lokaṁ paraṁ virajaskaṁ viśokaṁ

yāsyaty ayaṁ bhāgavata-pradhānaḥ

SYNONYMS

sarve-all; vayam-of us; tāvat-as long as; iha-at this place; āsmahe-shall stay; atha-hereafter; kalevaram-the body; yāvat-so long; asau-the King; vihāya-giving up; lokam-the planet; param-the supreme; virajaskam-completely free from mundane contamination; viśokam-completely freed from all kinds of lamentation; yāsyati-returns; ayam-this; bhāgavata-devotee; pradhānaḥ-the foremost.

We shall all wait here until the foremost devotee of the Lord, Mahārāja Parīkṣit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation.

Beyond the limitation of the material creation, which is compared to the cloud in the sky, there is the paravyoma, or the spiritual sky, full of planets called Vaikuṇṭhas. Such Vaikuṇṭha planets are also differently known as the Puruṣottamaloka, Acyutaloka, Trivikramaloka, Hṛṣīkeśaloka, Keśavaloka, Aniruddhaloka, Mādhavaloka, Pradyumnaloka, Saṅkarṣaṇaloka, Śrīdharaloka, Vāsudevaloka, Ayodhyāloka, Dvārakāloka and many other millions of spiritual lokas wherein the Personality of Godhead predominates; all the living entities there are liberated souls with spiritual bodies as good as that of the Lord. There is no material contamination; everything there is spiritual, and therefore there is nothing objectively lamentable. They are full of transcendental bliss, and are without birth, death, old age and disease. And amongst all the above-mentioned Vaikuṇṭhalokas, there is one supreme loka called Goloka Vṛndāvana, which is the abode of the Lord Śrī Kṛṣṇa and His specific associates. Mahārāja Parīkṣit was destined to achieve this particular loka, and the great ṛṣis assembled there could foresee this. All of them consulted among themselves about the great departure of the great King, and they wanted to see him up to the last moment because they would no more be able to see such a great devotee of the Lord. When a great devotee of the Lord passes away, there is nothing to be lamented because the devotee is destined to enter into the kingdom of God. But the sorry plight is that such great devotees leave our sight, and therefore there is every reason to be sorry. As the Lord is rarely to be seen by our present eyes, so also are the great devotees. The great ṛṣis, therefore, correctly decided to remain on the spot till the last moment.

TEXT 22

āśrutya tad ṛṣi-gaṇa-vacaḥ parīkṣit

samaṁ madhu-cyud guru cāvyalīkam

ābhāṣatainān abhinandya yuktān

śuśrūṣamāṇaś caritāni viṣṇoḥ

SYNONYMS

āśrutya-just after hearing; tat-that; ṛṣi-gaṇa-the sages assembled; vacaḥ-speaking; parīkṣit-Mahārāja Parīkṣit; samam-impartial; madhu-cyut-sweet to hear; guru-grave; ca-also; avyalīkam-perfectly true; ābhāṣata-said; enān-all of them; abhinandya-congratulated; yuktān-appropriately presented; śuśrūṣamāṇaḥ-being desirous to hear; caritāni-activities of; viṣṇoḥ-the Personality of Godhead.

All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Mahārāja Parīkṣit, desiring to hear of the activities of Lord Śrī Kṛṣṇa, the Personality of Godhead, congratulated the great sages.

TEXT 23

samāgatāḥ sarvata eva sarve

vedā yathā mūrti-dharās tri-pṛṣṭhe

nehātha nāmutra ca kaścanārtha

ṛte parānugraham ātma-śīlam

SYNONYMS

samāgatāḥ-assembled; sarvataḥ-from all directions; eva-certainly; sarve-all of you; vedāḥ-supreme knowledge; yathā-as; mūrti-dharāḥ-personified; tri-pṛṣṭhe-on the planet of Brahmā (which is situated above the three planetary systems, namely the upper, intermediate and lower worlds); na-not; iha-in this world; atha-thereafter; na-nor; amutra-in the other world; ca-also; kaścana-any other; arthaḥ-interest; ṛte-save and except; para-others; anugraham-doing good to; ātma-śīlam-own nature.

The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [Satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next.

Six kinds of opulences, namely wealth, strength, fame, beauty, knowledge and renunciation, are all originally the different attributes pertaining to the Absolute Personality of Godhead. The living beings, who are part and parcel entities of the Supreme Being, have all these attributes partially, up to the full strength of seventy-eight percent. In the material world these attributes (up to seventy-eight percent of the Lord's attributes) are covered by the material energy, as the sun is covered by a cloud. The covered strength of the sun is very dim, compared to the original glare, and similarly the original color of the living beings with such attributes becomes almost extinct. There are three planetary systems, namely the lower worlds, the intermediate worlds and the upper worlds. The human beings on earth are situated at the beginning of the intermediate worlds, but living beings like Brahmā and his contemporaries live in the upper worlds, of which the topmost is Satyaloka. In Satyaloka the inhabitants are fully cognizant of Vedic wisdom, and thus the mystic cloud of material energy is cleared. Therefore they are known as the Vedas personified. Such persons, being fully aware of knowledge both mundane and transcendental, have no interest in either the mundane or transcendental worlds. They are practically desireless devotees. In the mundane world they have nothing to achieve, and in the transcendental world they are full in themselves. Then why do they come to the mundane world? They descend on different planets as messiahs by the order of the Lord to deliver the fallen souls. On the earth they come down and do good to the people of the world in different circumstances under different climatic influences. They have nothing to do in this world save and except reclaim the fallen souls rotting in material existence, deluded by material energy.

TEXT 24

tataś ca vaḥ pṛcchyam imaṁ vipṛcche

viśrabhya viprā iti kṛtyatāyām

sarvātmanā mriyamāṇaiś ca kṛtyaṁ

śuddhaṁ ca tatrāmṛśatābhiyuktāḥ

SYNONYMS

tataḥ-as such; ca-and; vaḥ-unto you; pṛcchyam-that which is to be asked; imam-this; vipṛcche-beg to ask you; viśrabhya-trustworthy; viprāḥ-brāhmaṇas; iti-thus; kṛtyatāyām-out of all different duties; sarva-ātmanā-by everyone; mriyamāṇaiḥ-especially those who are just about to die; ca-and; kṛtyam-dutiful; śuddham-perfectly correct; ca-and; tatra-therein; āmṛśata-by complete deliberation; abhiyuktāḥ-just befitting.

O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.

In this verse the King has placed two questions before the learned sages. The first question is what is the duty of everyone in all circumstances, and the second question is what is the specific duty of one who is to die very shortly. Out of the two, the question relating to the dying man is most important because everyone is a dying man, either very shortly or after one hundred years. The duration of life is immaterial, but the duty of a dying man is very important. Mahārāja Parīkṣit placed these two questions before Śukadeva Gosvāmī also on his arrival, and practically the whole of the Śrīmad-Bhāgavatam, beginning from the Second Canto up to the last Twelfth Canto, deals with these two questions. The conclusion arrived at thereof is that devotional service of the Lord Śrī Kṛṣṇa, as it is confirmed by the Lord Himself in the last phases of the Bhagavad-gītā, is the last word in relation to everyone's permanent duty in life. Mahārāja Parīkṣit was already aware of this fact, but he wanted the great sages assembled there to unanimously give their verdict on his conviction so that he might be able to go on with his confirmed duty without controversy. He has especially mentioned the word śuddha, or perfectly correct. For transcendental realization or self-realization, many processes are recommended by various classes of philosophers. Some of them are first-class methods, and some of them are second- or third-class methods. The first-class method demands that one give up all other methods and surrender unto the lotus feet of the Lord and thus be saved from all sins and their reactions.

TEXT 25

tatrābhavad bhagavān vyāsa-putro

yadṛcchayā gām aṭamāno 'napekṣaḥ

alakṣya-liṅgo nija-lābha-tuṣṭo

vṛtaś ca bālair avadhūta-veṣaḥ

SYNONYMS

tatra-there; abhavat-appeared; bhagavān-powerful; vyāsa-putraḥ-son of Vyāsadeva; yadṛcchayā-as one desires; gām-the earth; aṭamānaḥ-while traveling; anapekṣaḥ-disinterested; alakṣya-unmanifested; liṅgaḥ-symptoms; nija-lābha-self-realized; tuṣṭaḥ-satisfied; vṛtaḥ-surrounded; ca-and; bālaiḥ-by children; avadhūta-neglected by others; veṣaḥ-dressed.

At that moment there appeared the powerful son of Vyāsadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him.

The word bhagavān is sometimes used in relation with some of the great devotees of the Lord, like Śukadeva Gosvāmī. Such liberated souls are disinterested in the affairs of this material world because they are self-satisfied by the great achievements of devotional service. As explained before, Śukadeva Gosvāmī never accepted any formal spiritual master, nor did he undergo any formal reformatory performances. His father, Vyāsadeva, was his natural spiritual master because Śukadeva Gosvāmī heard Śrīmad-Bhāgavatam from him. After this, he became completely self-satisfied. Thus he was not dependent on any formal process. The formal processes are necessary for those who are expected to reach the stage of complete liberation, but Śrī Śukadeva Gosvāmī was already in that status by the grace of his father. As a young boy he was expected to be properly dressed, but he went about naked and was uninterested in social customs. He was neglected by the general populace, and inquisitive boys and women surrounded him as if he were a madman. He thus appears on the scene while traveling on the earth of his own accord. It appears that upon the inquiry of Mahārāja Parīkṣit, the great sages were not unanimous in their decision as to what was to be done. For spiritual salvation there were many prescriptions according to the different modes of different persons. But the ultimate aim of life is to attain the highest perfectional stage of devotional service to the Lord. As doctors differ, so also sages differ in their different prescriptions. While such things were going on, the great and powerful son of Vyāsadeva appeared on the scene.

TEXT 26

taṁ dvyaṣṭa-varṣaṁ su-kumāra-pāda-

karoru-bāhv-aṁsa-kapola-gātram

cārv-āyatākṣonnasa-tulya-karṇa-

subhrv-ānanaṁ kambu-sujāta-kaṇṭham

SYNONYMS

tam-him; dvi-aṣṭa-sixteen; varṣam-years; su-kumāra-delicate; pāda-legs; kara-hands; ūru-thighs; bāhu-arms; aṁsa-shoulders; kapola-forehead; gātram-body; cāru-beautiful; āyata-broad; akṣa-eyes; unnasa-high nose; tulya-similar; karṇa-ears; subhru-nice brows; ānanam-face; kambu-conchshell; sujāta-nicely built; kaṇṭham-neck.

This son of Vyāsadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell.

A respectable personality is described beginning with the legs, and this honored system is observed here with Śukadeva Gosvāmī. He was only sixteen years of age. A person is honored for his achievements and not for advanced age. A person can be older by experience and not by age. Śrī Śukadeva Gosvāmī, who is described herein as the son of Vyāsadeva, was by his knowledge more experienced than all the sages present there, although he was only sixteen years old.

TEXT 27

nigūḍha-jatruṁ pṛthu-tuṅga-vakṣasam

āvarta-nābhiṁ vali-valgūdaraṁ ca

dig-ambaraṁ vaktra-vikīrṇa-keśaṁ

pralamba-bāhuṁ svamarottamābham

SYNONYMS

nigūḍha-covered; jatrum-collarbone; pṛthu-broad; tuṅga-swollen; vakṣasam-chest; āvarta-whirled; nābhim-navel; vali-valgu-striped; udaram-abdomen; ca-also; dik-ambaram-dressed by all directions (naked); vaktra-curled; vikīrṇa-scattered; keśam-hair; pralamba-elongated; bāhum-hands; su-amara-uttama-the best among the gods (Kṛṣṇa); ābham-hue.

His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Kṛṣṇa.

His bodily features indicate him to be different from common men. All the signs described in connection with the bodily features of Śukadeva Gosvāmī are uncommon symptoms, typical of great personalities, according to physiognomical calculations. His bodily hue resembled that of Lord Kṛṣṇa, who is the Supreme among the gods, demigods and all living beings.

TEXT 28

śyāmaṁ sadāpīvya-vayo-'ṅga-lakṣmyā

strīṇāṁ mano-jñaṁ rucira-smitena

pratyutthitās te munayaḥ svāsanebhyas

tal-lakṣaṇa-jñā api gūḍha-varcasam

SYNONYMS

śyāmam-blackish; sadā-always; apīvya-excessively; vayaḥ-age; aṅga-symptoms; lakṣmyā-by the opulence of; strīṇām-of the fair sex; manaḥ-jñam-attractive; rucira-beautiful; smitena-smiling; pratyutthitāḥ-stood up; te-all of them; munayaḥ-the great sages; sva-own; āsanebhyaḥ-from the seats; tat-those; lakṣaṇa-jñāḥ-expert in the art of physiognomy; api-even; gūḍha-varcasam-covered glories.

He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats.

TEXT 29

sa viṣṇu-rāto 'tithaya āgatāya

tasmai saparyāṁ śirasājahāra

tato nivṛttā hy abudhāḥ striyo 'rbhakā

mahāsane sopaviveśa pūjitaḥ

SYNONYMS

saḥ-he; viṣṇu-rātaḥ-Mahārāja Parīkṣit (who is always protected by Lord Viṣṇu); atithaye-to become a guest; āgatāya-one who arrived there; tasmai-unto him; saparyām-with the whole body; śirasā-with bowed head; ājahāra-offered obeisances; tataḥ-thereafter; nivṛttāḥ-ceased; hi-certainly; abudhāḥ-less intelligent; striyaḥ-women; arbhakāḥ-boys; mahā-āsane-exalted seat; sa-he; upaviveśa-sat down; pūjitaḥ-being respected.

Mahārāja Parīkṣit, who is also known as Viṣṇurāta [one who is always protected by Viṣṇu], bowed his head to receive the chief guest, Śukadeva Gosvāmī. At that time all the ignorant women and boys ceased following Śrīla Śukadeva. Receiving respect from all, Śukadeva Gosvāmī took his exalted seat.

On Śukadeva Gosvāmī's arrival at the meeting, everyone, except Śrīla Vyāsadeva, Nārada and a few others, stood up, and Mahārāja Parīkṣit, who was glad to receive a great devotee of the Lord, bowed down before him with all the limbs of his body. Śukadeva Gosvāmī also exchanged the greetings and reception by embrace, shaking of hands, nodding and bowing down, especially before his father and Nārada Muni. Thus he was offered the presidential seat at the meeting. When he was so received by the king and sages, the street boys and less intelligent women who followed him were struck with wonder and fear. So they retired from their frivolous activities, and everything was full of gravity and calm.

TEXT 30

sa saṁvṛtas tatra mahān mahīyasāṁ

brahmarṣi-rājarṣi-devarṣi-saṅghaiḥ

vyarocatālaṁ bhagavān yathendur

graharkṣa-tārā-nikaraiḥ parītaḥ

SYNONYMS

saḥ-Śrī Śukadeva Gosvāmī; saṁvṛtaḥ-surrounded by; tatra-there; mahān-great; mahīyasām-of the greatest; brahmarṣi-saint among the brāhmaṇas; rājarṣi-saint among the kings; devarṣi-saint among the demigods; saṅghaiḥ-by the assembly of; vyarocata-well deserved; alam-able; bhagavān-powerful; yathā-as; induḥ-the moon; graha-planets; ṛkṣa-heavenly bodies; tārā-stars; nikaraiḥ-by the assembly of; parītaḥ-surrounded by.

Śukadeva Gosvāmī was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all.

In the great assembly of saintly personalities, there was Vyāsadeva the brahmarṣi, Nārada the devarṣi, Paraśurāma the great ruler of the kṣatriya kings, etc. Some of them were powerful incarnations of the Lord. Śukadeva Gosvāmī was not known as brahmarṣi, rājarṣi or devarṣi, nor was he an incarnation like Nārada, Vyāsa or Paraśurāma. And yet he excelled them in respects paid. This means that the devotee of the Lord is more honored in the world than the Lord Himself. One should therefore never minimize the importance of a devotee like Śukadeva Gosvāmī.

TEXT 31

praśāntam āsīnam akuṇṭha-medhasaṁ

muniṁ nṛpo bhāgavato 'bhyupetya

praṇamya mūrdhnāvahitaḥ kṛtāñjalir

natvā girā sūnṛtayānvapṛcchat

SYNONYMS

praśāntam-perfectly pacified; āsīnam-sitting; akuṇṭha-without hesitation; medhasam-one who has sufficient intelligence; munim-unto the great sage; nṛpaḥ-the King (Mahārāja Parīkṣit); bhāgavataḥ-the great devotee; abhyupetya-approaching him; praṇamya-bowing down; mūrdhnā-his head; avahitaḥ-properly; kṛta-añjaliḥ-with folded hands; natvā-politely; girā-by words; sūnṛtayā-in sweet voices; anvapṛcchat-inquired.

The sage Śrī Śukadeva Gosvāmī sat perfectly pacified, intelligent and ready to answer any question without hesitation. The great devotee, Mahārāja Parīkṣit, approached him, offered his respects by bowing before him, and politely inquired with sweet words and folded hands.

The gesture now adopted by Mahārāja Parīkṣit of questioning a master is quite befitting in terms of scriptural injunctions. The scriptural injunction is that one should humbly approach a spiritual master to understand the transcendental science. Mahārāja Parīkṣit was now prepared for meeting his death, and within the very short time of seven days he was to know the process of entering the kingdom of God. In such important cases, one is required to approach a spiritual master. There is no necessity of approaching a spiritual master unless one is in need of solving the problems of life. One who does not know how to put questions before the spiritual master has no business seeing him. And the qualification of the spiritual master is perfectly manifested in the person of Śukadeva Gosvāmī. Both the spiritual master and the disciple, namely Śrī Śukadeva Gosvāmī and Mahārāja Parīkṣit, attained perfection through the medium of Śrīmad-Bhāgavatam. Śukadeva Gosvāmī learned Śrīmad-Bhāgavatam from his father, Vyāsadeva, but he had no chance to recite it. Before Mahārāja Parīkṣit he recited Śrīmad-Bhāgavatam and answered the questions of Mahārāja Parīkṣit unhesitatingly, and thus both the master and the disciple got salvation.

TEXT 32

parīkṣid uvāca

aho adya vayaṁ brahman

sat-sevyāḥ kṣatra-bandhavaḥ

kṛpayātithi-rūpeṇa

bhavadbhis tīrthakāḥ kṛtāḥ

SYNONYMS

parīkṣit uvāca-the fortunate Mahārāja Parīkṣit said; aho-ah; adya-today; vayam-we; brahman-O brāhmaṇa; sat-sevyāḥ-eligible to serve the devotee; kṣatra-the ruling class; bandhavaḥ-friends; kṛpayā-by your mercy; atithi-rūpeṇa-in the manner of a guest; bhavadbhiḥ-by your good self; tīrthakāḥ-qualified for being places of pilgrimage; kṛtāḥ-done by you.

The fortunate King Parīkṣit said: O brāhmaṇa, by your mercy only, you have sanctified us, making us like unto places of pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy royalty, become eligible to serve the devotee.

Saintly devotees like Śukadeva Gosvāmī generally do not approach worldly enjoyers, especially those in royal orders. Mahārāja Pratāparudra was a follower of Lord Caitanya, but when he wanted to see the Lord, the Lord refused to see him because he was a king. For a devotee who desires to go back to Godhead, two things are strictly prohibited: worldly enjoyers and women. Therefore, devotees of the standard of Śukadeva Gosvāmī are never interested in seeing kings. Mahārāja Parīkṣit was, of course, a different case. He was a great devotee, although a king, and therefore Śukadeva Gosvāmī came to see him in his last stage of life. Mahārāja Parīkṣit, out of his devotional humility, felt himself an unworthy descendant of his great kṣatriya forefathers, although he was as great as his predecessors. The unworthy sons of the royal orders are called kṣatra-bandhavas, as the unworthy sons of the brāhmaṇas are called dvija-bandhus or brahma-bandhus. Mahārāja Parīkṣit was greatly encouraged by the presence of Śukadeva Gosvāmī. He felt himself sanctified by the presence of the great saint whose presence turns any place into a place of pilgrimage.

TEXT 33

yeṣāṁ saṁsmaraṇāt puṁsāṁ

sadyaḥ śuddhyanti vai gṛhāḥ

kiṁ punar darśana-sparśa-

pāda-śaucāsanādibhiḥ

SYNONYMS

yeṣām-of whom; saṁsmaraṇāt-by remembrance; puṁsām-of a person; sadyaḥ-instantly; śuddhyanti-cleanses; vai-certainly; gṛhāḥ-all houses; kim-what; punaḥ-then; darśana-meeting; sparśa-touching; pāda-the feet; śauca-washing; āsana-ādibhiḥ-by offering a seat, etc.

Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?

The importance of holy places of pilgrimage is due to the presence of great sages and saints. It is said that sinful persons go to the holy places and leave their sins there to accumulate. But the presence of the great saints disinfects the accumulated sins, and thus the holy places continue to remain sanctified by the grace of the devotees and saints present there. If such saints appear in the homes of worldly people, certainly the accumulated sins of such worldly enjoyers become neutralized. Therefore, the holy saints actually have no self-interest with the householders. The only aim of such saints is to sanctify the houses of the householders, and the householders therefore should feel grateful when such saints and sages appear at their doors. A householder who dishonors such holy orders is a great offender. It is enjoined, therefore, that a householder who does not bow down before a saint at once must undergo fasting for the day in order to neutralize the great offense.

TEXT 34

sānnidhyāt te mahā-yogin

pātakāni mahānty api

sadyo naśyanti vai puṁsāṁ

viṣṇor iva suretarāḥ

SYNONYMS

sānnidhyāt-on account of the presence; te-your; mahā-yogin-O great mystic; pātakāni-sins; mahānti-invulnerable; api-in spite of; sadyaḥ-immediately; naśyanti-vanquished; vai-certainly; puṁsām-of a person; viṣṇoḥ-like the presence of the Personality of Godhead; iva-like; sura-itarāḥ-other than the demigods.

Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!

There are two classes of human beings, namely the atheist and the devotee of the Lord. The devotee of the Lord, because of manifesting godly qualities, is called a demigod, whereas the atheist is called a demon. The demon cannot stand the presence of Viṣṇu, the Personality of Godhead. The demons are always busy in trying to vanquish the Personality of Godhead, but factually as soon as the Personality of Godhead appears, by either His transcendental name, form, attributes, pastimes, paraphernalia or variegatedness, the demon is at once vanquished. It is said that a ghost cannot remain as soon as the holy name of the Lord is chanted. The great saints and devotees of the Lord are in the list of His paraphernalia, and thus as soon as a saintly devotee is present, the ghostly sins are at once vanquished. That is the verdict of all Vedic literatures. One is recommended, therefore, to associate only with saintly devotees so that worldly demons and ghosts cannot exert their sinister influence.

TEXT 35

api me bhagavān prītaḥ

kṛṣṇaḥ pāṇḍu-suta-priyaḥ

paitṛ-ṣvaseya-prīty-arthaṁ

tad-gotrasyātta-bāndhavaḥ

SYNONYMS

api-definitely; me-unto me; bhagavān-the Personality of Godhead; prītaḥ-pleased; kṛṣṇaḥ-the Lord; pāṇḍu-suta-the sons of King Pāṇḍu; priyaḥ-dear; paitṛ-in relation with the father; svaseya-the sons of the sister; prīti-satisfaction; artham-in the matter of; tat-their; gotrasya-of the descendant; ātta-accepted; bāndhavaḥ-as a friend.

Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.

A pure and exclusive devotee of the Lord serves his family interest more dexterously than others, who are attached to illusory family affairs. Generally people are attached to family matters, and the whole economic impetus of human society is moving under the influence of family affection. Such deluded persons have no information that one can render better service to the family by becoming a devotee of the Lord. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves nondevotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. The Lord is so kind that he gives all protection to the family members of His devotee, and thus the devotee has no need to bother about his family members, even if one leaves such family members aside to discharge devotional service. Mahārāja Yudhiṣṭhira and his brothers were the sons of Kuntī, the paternal aunt of Lord Kṛṣṇa, and Mahārāja Parīkṣit admits the patronage of Lord Kṛṣṇa because of his being the only grandson of the great Pāṇḍavas.

TEXT 36

anyathā te 'vyakta-gater

darśanaṁ naḥ kathaṁ nṛṇām

nitarāṁ mriyamāṇānāṁ

saṁsiddhasya vanīyasaḥ

SYNONYMS

anyathā-otherwise; te-your; avyakta-gateḥ-of one whose movements are invisible; darśanam-meeting; naḥ-for us; katham-how; nṛṇām-of the people; nitarām-specifically; mriyamāṇānām-of those who are about to die; saṁsiddhasya-of one who is all-perfect; vanīyasaḥ-voluntary appearance.

Otherwise [without being inspired by Lord Kṛṣṇa] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?

The great sage Śukadeva Gosvāmī was certainly inspired by Lord Kṛṣṇa to appear voluntarily before Mahārāja Parīkṣit, the great devotee of the Lord, just to give him the teachings of Śrīmad-Bhāgavatam. One can achieve the nucleus of the devotional service of the Lord by the mercy of the spiritual master and the Personality of Godhead. The spiritual master is the manifested representative of the Lord to help one achieve ultimate success. One who is not authorized by the Lord cannot become a spiritual master. Śrīla Śukadeva Gosvāmī is an authorized spiritual master, and thus he was inspired by the Lord to appear before Mahārāja Parīkṣit and instruct him in the teachings of Śrīmad-Bhāgavatam. One can achieve the ultimate success of going back to Godhead if he is favored by the Lord's sending His true representative. As soon as a true representative of the Lord is met by a devotee of the Lord, the devotee is assured a guarantee for going back to Godhead just after leaving the present body. This, however, depends on the sincerity of the devotee himself. The Lord is seated in the heart of all living beings, and thus he knows very well the movements of all individual persons. As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative. The sincere devotee is thus assured by the Lord of going back to Godhead. The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself.

TEXT 37

ataḥ pṛcchāmi saṁsiddhiṁ

yogināṁ paramaṁ gurum

puruṣasyeha yat kāryaṁ

mriyamāṇasya sarvathā

SYNONYMS

ataḥ-therefore; pṛcchāmi-beg to inquire; saṁsiddhim-the way of perfection; yoginām-of the saints; paramam-the supreme; gurum-the spiritual master; puruṣasya-of a person; iha-in this life; yat-whatever; kāryam-duty; mriyamāṇasya-of one who is going to die; sarvathā-in every way.

You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.

Unless one is perfectly anxious to inquire about the way of perfection, there is no necessity of approaching a spiritual master. A spiritual master is not a kind of decoration for a householder. Generally a fashionable materialist engages a so-called spiritual master without any profit. The pseudo- spiritual master flatters the so-called disciple, and thereby both the master and his ward go to hell without a doubt. Mahārāja Parīkṣit is the right type of disciple because he puts forward questions vital to the interest of all men, particularly for the dying men. The question put forward by Mahārāja Parīkṣit is the basic principle of the complete thesis of Śrīmad-Bhāgavatam. Now let us see how intelligently the great master replies.

TEXT 38

yac chrotavyam atho japyaṁ

yat kartavyaṁ nṛbhiḥ prabho

smartavyaṁ bhajanīyaṁ vā

brūhi yad vā viparyayam

SYNONYMS

yat-whatever; śrotavyam-worth hearing; atho-thereof; japyam-chanted; yat-what also; kartavyam-executed; nṛbhiḥ-by the people in general; prabho-O master; smartavyam-that which is remembered; bhajanīyam-worshipable; vā-either; brūhi-please explain; yad vā-what it may be; viparyayam-against the principle.

Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me.

TEXT 39

nūnaṁ bhagavato brahman

gṛheṣu gṛha-medhinām

na lakṣyate hy avasthānam

api go-dohanaṁ kvacit

SYNONYMS

nūnam-because; bhagavataḥ-of you, who are powerful; brahman-O brāhmaṇa; gṛheṣu-in the houses; gṛha-medhinām-of the householders; na-not; lakṣyate-are seen; hi-exactly; avasthānam-staying in; api-even; go-dohanam-milking the cow; kvacit-rarely.

O powerful brāhmaṇa, it is said that you hardly stay in the houses of men long enough to milk a cow.

Saints and sages in the renounced order of life go to the houses of the householders at the time they milk the cows, early in the morning, and ask some quantity of milk for subsistence. A pound of milk fresh from the milk bag of a cow is sufficient to feed an adult with all vitamin values, and therefore saints and sages live only on milk. Even the poorest of the householders keep at least ten cows, each delivering twelve to twenty quarts of milk, and therefore no one hesitates to spare a few pounds of milk for the mendicants. It is the duty of householders to maintain the saints and sages, like the children. So a saint like Śukadeva Gosvāmī would hardly stay at the house of a householder for more than five minutes in the morning. In other words, such saints are very rarely seen in the houses of householders, and Mahārāja Parīkṣit therefore prayed to him to instruct him as soon as possible. The householders also should be intelligent enough to get some transcendental information from visiting sages. The householder should not foolishly ask a saint to deliver what is available in the market. That should be the reciprocal relation between the saints and the householders.

TEXT 40

sūta uvāca

evam ābhāṣitaḥ pṛṣṭaḥ

sa rājñā ślakṣṇayā girā

pratyabhāṣata dharma-jño

bhagavān bādarāyaṇiḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; evam-thus; ābhāṣitaḥ-being spoken; pṛṣṭaḥ-and asked for; saḥ-he; rājñā-by the King; ślakṣṇayā-by sweet; girā-language; pratyabhāṣata-began to reply; dharma-jñaḥ-one who knows the principles of religion; bhagavān-the powerful personality; bādarāyaṇiḥ-son of Vyāsadeva.

Śrī Sūta Gosvāmī said: The King thus spoke and questioned the sage, using sweet language. Then the great and powerful personality, the son of Vyāsadeva, who knew the principles of religion, began his reply.

Thus end the Bhaktivedanta purports of the First Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Śukadeva Gosvāmī."

END OF THE FIRST CANTO

Canto 2 - "The Cosmic Manifestation"

Chapter One

The First Step in God Realization

INVOCATION

oṁ namo bhagavate vāsudevāya

oṁ-O my Lord; namaḥ-my respectful obeisances unto You; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Lord Kṛṣṇa, the son of Vasudeva.

O my Lord, the all-pervading Personality of Godhead, I offer my respectful obeisances unto You.

Vāsudevāya means "to Kṛṣṇa, the son of Vasudeva." Since by chanting the name of Kṛṣṇa, Vāsudeva, one can achieve all the good results of charity, austerity and penances, it is to be understood that by the chanting of this mantra, oṁ namo bhagavate vāsudevāya, the author or the speaker or any one of the readers of Śrīmad-Bhāgavatam is offering respectful obeisances unto the Supreme Lord, Kṛṣṇa, the reservoir of all pleasure. In the First Canto of Śrīmad-Bhāgavatam, the principles of creation are described, and thus the First Canto may be called "Creation."

Similarly, in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto may be called "The Cosmic Manifestation." There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. The first chapter describes the glories of chanting, and it hints at the process by which the neophyte devotees may perform meditation on the universal form of the Lord. In the first verse, Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duties at the point of death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī, and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to his grandfathers, the sons of Pāṇḍu, especially his own grandfather, Arjuna. And because Lord Kṛṣṇa was always pleased with Mahārāja Parīkṣit's family, at the verge of Mahārāja Parīkṣit's death Śukadeva Gosvāmī was sent to help him in the process of self-realization. Mahārāja Parīkṣit was a devotee of Lord Kṛṣṇa from his childhood, so he had natural affection for Kṛṣṇa. Śukadeva Gosvāmī could understand his devotion. Therefore, he welcomed the questions about the King's duty. Because the King hinted that worship of Lord Kṛṣṇa is the ultimate function of every living entity, Śukadeva Gosvāmī welcomed the suggestion and said, "Because you have raised questions about Kṛṣṇa, your question is most glorious." The translation of the first verse is as follows.

TEXT 1

śrī-śuka uvāca

varīyān eṣa te praśnaḥ

kṛto loka-hitaṁ nṛpa

ātmavit-sammataḥ puṁsāṁ

śrotavyādiṣu yaḥ paraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; varīyān-glorious; eṣaḥ-this; te-your; praśnaḥ-question; kṛtaḥ-made by you; loka-hitam-beneficial for all men; nṛpa-O King; ātmavit-transcendentalist; sammataḥ-approved; puṁsām-of all men; śrotavya-ādiṣu-in all kinds of hearing; yaḥ-what is; paraḥ-the supreme.

Śrī Śukadeva Gosvāmī said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.

Even the very question is so nice that it is the best subject matter for hearing. Simply by such questioning and hearing, one can achieve the highest perfectional stage of life. Because Lord Kṛṣṇa is the original Supreme Person, any question about Him is original and perfect. Lord Śrī Caitanya Mahāprabhu said that the highest perfection of life is to achieve the transcendental loving service of Kṛṣṇa. Because questions and answers about Kṛṣṇa elevate one to that transcendental position, the questions of Mahārāja Parīkṣit about Kṛṣṇa philosophy are greatly glorified. Mahārāja Parīkṣit wanted to absorb his mind completely in Kṛṣṇa, and such absorption can be effected simply by hearing about the uncommon activities of Kṛṣṇa. For instance, in the Bhagavad-gītā it is stated that simply by understanding the transcendental nature of Lord Kṛṣṇa's appearance, disappearance, and activities, one can immediately return home, back to Godhead, and never come back to this miserable condition of material existence. It is very auspicious, therefore, to hear always about Kṛṣṇa. So Mahārāja Parīkṣit requested Śukadeva Gosvāmī to narrate the activities of Kṛṣṇa so that he could engage his mind in Kṛṣṇa. The activities of Kṛṣṇa are nondifferent from Kṛṣṇa Himself. As long as one is engaged in hearing such transcendental activities of Kṛṣṇa, he remains aloof from the conditional life of material existence. The topics of Lord Kṛṣṇa are so auspicious that they purify the speaker, the hearer and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord Kṛṣṇa. Wherever the Ganges waters go, they purify the land and the person who bathes in them. Similarly, kṛṣṇa-kathā, or the topics of Kṛṣṇa, are so pure that wherever they are spoken, the place, the hearer, the inquirer, the speaker and all concerned become purified.

TEXT 2

śrotavyādīni rājendra

nṛṇāṁ santi sahasraśaḥ

apaśyatām ātma-tattvaṁ

gṛheṣu gṛha-medhinām

SYNONYMS

śrotavya-ādīni-subject matters for hearing; rājendra-O Emperor; nṛṇām-of human society; santi-there are; sahasraśaḥ-hundreds and thousands; apaśyatām-of the blind; ātma-tattvam-knowledge of self, the ultimate truth; gṛheṣu-at home; gṛha-medhinām-of persons too materially engrossed.

Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, leave many subject matters for hearing in human society, O Emperor.

In the revealed scriptures there are two nomenclatures for the householder's life. One is gṛhastha, and the other is gṛhamedhī. The gṛhasthas are those who live together with wife and children but live transcendentally for realizing the ultimate truth. The gṛhamedhīs, however, are those who live only for the benefit of the family members, extended or centralized, and thus are envious of others. The word medhī indicates jealousy of others. The gṛhamedhīs, being interested in family affairs only, are certainly envious of others. Therefore, one gṛhamedhī is not on good terms with another gṛhamedhī, and in the extended form, one community, society or nation is not on good terms with another counterpart of selfish interest. In the age of Kali, all the householders are jealous of one another because they are blind to the knowledge of ultimate truth. They have many subject matters for hearing-political, scientific, social, economic and so on-but due to a poor fund of knowledge, they set aside the question of the ultimate miseries of life, namely miseries of birth, death, old age and disease. Factually, the human life is meant for making an ultimate solution to birth, death, old age and disease, but the gṛhamedhīs, being illusioned by the material nature, forget everything about self-realization. The ultimate solution to the problems of life is to go back home, back to Godhead, and thus, as stated in the Bhagavad-gītā (8.16), the miseries of material existence-birth, death, old age and disease-are removed.

The process of going back home, back to Godhead, is to hear about the Supreme Lord and His name, form, attributes, pastimes, paraphernalia and variegatedness. Foolish people do not know this. They want to hear something about the name, form, etc., of everything temporary, and they do not know how to utilize this propensity of hearing for the ultimate good. Misguided as they are, they also create some false literatures about the name, form, attributes, etc., of the ultimate truth. One should not, therefore, become a gṛhamedhī simply to exist for envying others; one should become a real householder in terms of the scriptural injunctions.

TEXT 3

nidrayā hriyate naktaṁ

vyavāyena ca vā vayaḥ

divā cārthehayā rājan

kuṭumba-bharaṇena vā

SYNONYMS

nidrayā-by sleeping; hriyate-wastes; naktam-night; vyavāyena-sex indulgence; ca-also; vā-either; vayaḥ-duration of life; divā-days; ca-and; artha-economic; īhayā-development; rājan-O King; kuṭumba-family members; bharaṇena-maintaining; vā-either.

The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.

The present human civilization is primarily based on the principles of sleeping and sex indulgence at night and earning money in the day and spending the same for family maintenance. Such a form of human civilization is condemned by the Bhāgavata school.

Because human life is a combination of matter and spirit soul, the whole process of Vedic knowledge is directed at liberating the spirit soul from the contamination of matter. The knowledge concerning this is called ātma-tattva. Those men who are too materialistic are unaware of this knowledge and are more inclined to economic development for material enjoyment. Such materialistic men are called karmīs, or fruitive laborers, and they are allowed regulated economic development or association of woman for sex indulgence. Those who are above the karmīs, that is, the jñānīs, yogīs and devotees, are strictly prohibited from sex indulgence. The karmīs are more or less devoid of ātma-tattva knowledge, and as such, their life is spent without spiritual profit. The human life is not meant for hard labor for economic development, nor is it meant for sex indulgence like that of the dogs and hogs. It is specially meant for making a solution to the problems of material life and the miseries thereof. So the karmīs waste their valuable human life by sleeping and sex indulgence at night, and by laboring hard in the daytime to accumulate wealth, and after doing so, they try to improve the standard of materialistic life. The materialistic way of life is described herein in a nutshell, and how foolishly men waste the boon of human life is described as follows.

TEXT 4

dehāpatya-kalatrādiṣv

ātma-sainyeṣv asatsv api

teṣāṁ pramatto nidhanaṁ

paśyann api na paśyati

SYNONYMS

deha-body; apatya-children; kalatra-wife; ādiṣu-and in everything in relation to them; ātma-own; sainyeṣu-fighting soldiers; asatsu-fallible; api-in spite of; teṣām-of all of them; pramattaḥ-too attached; nidhanam-destruction; paśyan-having been experienced; api-although; na-does not; paśyati-see it.

Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.

This material world is called the world of death. Every living being, beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the germs who live for a few seconds only, is struggling for existence. Therefore, this life is a sort of fight with material nature, which imposes death upon all. In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of his deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle. One should examine the fact that his father or his father's father has already died, and that he himself is therefore also sure to die, and similarly, his children, who are the would be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature. The great ocean of material nature is tossing with the waves of time, and the so-called living conditions are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc. Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world.

Our friends, relatives and so-called wives and children are not only fallible, but also bewildered by the outward glamor of material existence. As such, they cannot save us. Still we think that we are safe within the orbit of family, society or country.

The whole materialistic advancement of human civilization is like the decoration of a dead body. Everyone is a dead body flapping only for a few days, and yet all the energy of human life is being wasted in the decoration of this dead body. Śukadeva Gosvāmī is pointing out the duty of the human being after showing the actual position of bewildered human activities. Persons who are devoid of the knowledge of ātma-tattva are misguided, but those who are devotees of the Lord and have perfect realization of transcendental knowledge are not bewildered.

TEXT 5

tasmād bhārata sarvātmā

bhagavān īśvaro hariḥ

śrotavyaḥ kīrtitavyaś ca

smartavyaś cecchatābhayam

SYNONYMS

tasmāt-for this reason; bhārata-O descendant of Bharata; sarvātmā-the Supersoul; bhagavān-the Supreme Personality of Godhead; īśvaraḥ-the controller; hariḥ-the Lord, who vanquishes all miseries; śrotavyaḥ-is to be heard; kīrtitavyaḥ-to be glorified; ca-also; smartavyaḥ-to be remembered; ca-and; icchatā-of one who desires; abhayam-freedom.

O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.

In the previous verse, Śrī Śukadeva Gosvāmī has described how the foolish materially attached men are wasting their valuable time in the improvement of the material conditions of life by sleeping, indulging in sex life, developing economic conditions and maintaining a band of relatives who are to be vanquished in the air of oblivion. Being engaged in all these materialistic activities, the living soul entangles himself in the cycle of the law of fruitive actions. This entails the chain of birth and death in the 8,400,000 species of life: the aquatics, the vegetables, the reptiles, the birds, the beasts, the uncivilized man, and then again the human form, which is the chance for getting out of the cycle of fruitive action. Therefore, if one desires freedom from this vicious circle, then one must cease to act as a karmī or enjoyer of the results of one's own work, good or bad. One should not do anything, either good or bad, on his own account, but must execute everything on behalf of the Supreme Lord, the ultimate proprietor of everything that be. This process of doing work is recommended in the Bhagavad-gītā (9.27) also, where instruction is given for working on the Lord's account. Therefore, one should first of all hear about the Lord. When one has perfectly and scrutinizingly heard, one must glorify His acts and deeds, and thus it will become possible to remember constantly the transcendental nature of the Lord. Hearing about and glorifying the Lord are identical with the transcendental nature of the Lord, and by so doing, one will be always in the association of the Lord. This brings freedom from all sorts of fear. The Lord is the Supersoul (Paramātmā) present in the hearts of all living beings, and thus by the above hearing and glorifying process, the Lord invites the association of all in His creation. This process of hearing about and glorifying the Lord is applicable for everyone, whoever he may be, and it will lead one to the ultimate success in everything in which one may be engaged by providence. There are many classes of human beings: the fruitive workers, the empiric philosophers, the mystic yogīs, and ultimately, the unalloyed devotees. For all of them, one and the same process is applicable for achieving the desired success. Everyone wants to be free from all kinds of fear, and everyone wants the fullest extent of happiness in life. The perfect process for achieving this, here and now, is recommended in the Śrīmad-Bhāgavatam, which is uttered by such a great authority as Śrīla Śukadeva Gosvāmī. By hearing about and glorifying the Lord, all a person's activities become molded into spiritual activities, and thus all conceptions of material miseries become completely vanquished.

TEXT 6

etāvān sāṅkhya-yogābhyāṁ

sva-dharma-pariniṣṭhayā

janma-lābhaḥ paraḥ puṁsām

ante nārāyaṇa-smṛtiḥ

SYNONYMS

etāvān-all these; sāṅkhya-complete knowledge of matter and spirit; yogābhyām-knowledge of mystic power; sva-dharma-particular occupational duty; pariniṣṭhayā-by full perception; janma-birth; lābhaḥ-gain; paraḥ-the supreme; puṁsām-of a person; ante-at the end; nārāyaṇa-the Personality of Godhead; smṛtiḥ-remembrance.

The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.

Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation. Everything that is created, sustained, and at the end annihilated is within the compass of the mahat-tattva (material principle) and is known as the material world. The existence of Nārāyaṇa, or the Personality of Godhead, is not within the jurisdiction of this mahat-tattva, and as such, the name, form, attributes, etc. of Nārāyaṇa are beyond the jurisdiction of the material world. By the speculation of empiric philosophy, which discerns matter from spirit, or by cultivation of mystic powers, which ultimately helps the performer to reach any planet of the universe or beyond the universe, or by discharge of religious duties, one can achieve the highest perfection, provided one is able to reach the stage of nārāyaṇa-smṛti, or constant remembrance of the Personality of Godhead. This is possible only by the association of a pure devotee, who can give a finishing touch to the transcendental activities of all jñānīs, yogīs, or karmīs, in terms of prescribed duties defined in the scriptures. There are many historical instances of the achievement of spiritual perfection, such as that of the Sanakādi Ṛṣis or the nine celebrated Yogendras, who attained perfection only after being situated in the devotional service of the Lord. None of the devotees of the Lord ever deviated from the path of devotional service by taking to other methods as adopted by the jñānīs or yogīs. Everyone is anxious to achieve the highest perfection of his particular activity, and it is indicated herein that such perfection is nārāyaṇa-smṛti, for which everyone must endeavor his best. In other words, life should be molded in such a manner that one is able to progressively remember the Personality of Godhead in every step of life.

TEXT 7

prāyeṇa munayo rājan

nivṛttā vidhi-ṣedhataḥ

nairguṇya-sthā ramante sma

guṇānukathane hareḥ

SYNONYMS

prāyeṇa-mainly; munayaḥ-all sages; rājan-O King; nivṛttāḥ-above; vidhi-regulative principles; sedhataḥ-from restrictions; nairguṇya-sthāḥ-transcendentally situated; ramante-take pleasure in; sma-distinctly; guṇa-anukathane-describing the glories; hareḥ-of the Lord.

O King Parīkṣit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord.

The topmost transcendentalist is a liberated soul and is therefore not within the purview of the regulative principles. A neophyte, who is intended to be promoted to the spiritual plane, is guided by the spiritual master under regulative principles. He may be compared to a patient who is treated by various restrictions under medical jurisdiction. Generally, liberated souls also take pleasure in describing the transcendental activities. As mentioned above, since Nārāyaṇa, Hari, the Personality of Godhead, is beyond the material creation, His form and attributes are not material. The topmost transcendentalists or the liberated souls realize Him by advanced experience of transcendental knowledge, and therefore they take pleasure in the discussion of the transcendental qualities of the Lord's pastimes. In the Bhagavad-gītā (4.9), the Personality of Godhead declares that His appearance and activities are all divyam, or transcendental. The common man, who is under the spell of material energy, takes it for granted that the Lord is like one of us, and therefore he refuses to accept the transcendental nature of the Lord's form, name, etc. The topmost transcendentalist is not interested in anything material, and his taking interest in the matter of the Lord's activities is definite proof that the Lord is not like one of us in the material world. In the Vedic literatures also, it is confirmed that the Supreme Lord is one, but that He is engaged in His transcendental pastimes in the company of His unalloyed devotees and that simultaneously He is present as the Supersoul, an expansion of Baladeva, in the heart of all living entities. Therefore, the highest perfection of transcendental realization is to take pleasure in hearing and describing the transcendental qualities of the Lord and not in merging into His impersonal Brahman existence, for which the impersonalist monist aspires. Real transcendental pleasure is realized in the glorification of the transcendental Lord, and not in the feeling of being situated in His impersonal feature. But there are also others who are not the topmost transcendentalists but are in a lower status, and who do not take pleasure in describing the transcendental activities of the Lord. Rather, they discuss such activities of the Lord formally with the aim of merging into His existence.

TEXT 8

idaṁ bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

adhītavān dvāparādau

pitur dvaipāyanād aham

SYNONYMS

idam-this; bhāgavatam-Śrīmad-Bhāgavatam; nāma-of the name; purāṇam-Vedic supplement; brahma-sammitam-approved as the essence of the Vedas; adhītavān-studied; dvāpara-ādau-at the end of the Dvāpara-yuga; pituḥ-from my father; dvaipāyanāt-Dvaipāyana Vyāsadeva; aham-myself.

At the end of the Dvāpara-yuga, I studied this great supplement of Vedic literature named Śrīmad-Bhāgavatam, which is equal to all the Vedas, from my father, Śrīla Dvaipāyana Vyāsadeva.

The statement made by Śrīla Śukadeva Gosvāmī that the topmost transcendentalist, who is beyond the jurisdiction of regulations and restrictions, mainly takes to the task of hearing about and glorifying the Personality of Godhead, is verified by his personal example. Śukadeva Gosvāmī, being a recognized liberated soul and the topmost transcendentalist, was accepted by all of the topmost sages present in the meeting during the last seven days of Mahārāja Parīkṣit. He cites from the example of his life that he himself was attracted by the transcendental activities of the Lord, and he studied Śrīmad-Bhāgavatam from his great father, Śrī Dvaipāyana Vyāsadeva. Śrīmad-Bhāgavatam, or, for that matter, any other scientific literature, cannot be studied at home by one's own intellectual capacity. Medical books of anatomy or physiology are available in the market, but no one can become a qualified medical practitioner simply by reading such books at home. One has to be admitted to the medical college and study the books under the guidance of learned professors. Similarly, Śrīmad-Bhāgavatam, the postgraduate study of the science of Godhead, can only be learned by studying it at the feet of a realized soul like Śrīla Vyāsadeva. Although Śukadeva Gosvāmī was a liberated soul from the very day of his birth, he still had to take lessons of Śrīmad-Bhāgavatam from his great father, Vyāsadeva, who compiled the Śrīmad-Bhāgavatam under the instruction of another great soul, Śrī Nārada Muni. Lord Śrī Caitanya Mahāprabhu instructed a learned brāhmaṇa to study Śrīmad-Bhāgavatam from a personal bhāgavata. Śrīmad-Bhāgavatam is based on the transcendental name, form, attributes, pastimes, entourage and variegatedness of the Supreme Person, and it is spoken by the incarnation of the Personality of Godhead, Śrīla Vyāsadeva. Pastimes of the Lord are executed in cooperation with His pure devotees, and consequently historical incidences are mentioned in this great literature because they are related to Kṛṣṇa. It is called brahma-sammitam because it is the sound representative of Lord Kṛṣṇa-like the Bhagavad-gītā. Bhagavad-gītā is the sound incarnation of the Lord because it is spoken by the Supreme Lord, and Śrīmad-Bhāgavatam is the sound representative of the Lord because it was spoken by the incarnation of the Lord about the activities of the Lord. As stated in the beginning of this book, it is the essence of the Vedic desire tree and the natural commentation on the Brahma-sūtras, the topmost philosophical thesis on the subject matter of Brahman. Vyāsadeva appeared at the end of Dvāpara-yuga as the son of Satyavatī, and therefore the word dvāpara-ādau, or "the beginning of Dvāpara-yuga," in this context means just prior to the beginning of the Kali-yuga. The logic of this statement, according to Śrīla Jīva Gosvāmī, is comparable to that of calling the upper portion of the tree the beginning. The root of the tree is the beginning of the tree, but in common knowledge the upper portion of the tree is first seen. In that way the end of the tree is accepted as its beginning.

TEXT 9

pariniṣṭhito 'pi nairguṇya

uttama-śloka-līlayā

gṛhīta-cetā rājarṣe

ākhyānaṁ yad adhītavān

SYNONYMS

pariniṣṭhitaḥ-fully realized; api-in spite of; nairguṇye-in transcendence; uttama-enlightened; śloka-verse; līlayā-by the pastimes; gṛhīta-being attracted; cetāḥ-attention; rājarṣe-O saintly King; ākhyānam-delineation; yat-that; adhītavān-I have studied.

O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.

The Absolute Truth is realized as the impersonal Brahman at the first instance by philosophical speculation and later as the Supersoul by further progress of transcendental knowledge. But if, by the grace of the Lord, an impersonalist is enlightened by the superior statements of Śrīmad-Bhāgavatam, he is also converted into a transcendental devotee of the Personality of Godhead. With a poor fund of knowledge, we cannot adjust to the idea of the personality of the Absolute Truth, and the personal activities of the Lord are deplored by the less intelligent impersonalists; but reasons and arguments together with the transcendental process of approaching the Absolute Truth help even the staunch impersonalist to become attracted by the personal activities of the Lord. A person like Śukadeva Gosvāmī cannot be attracted by any mundane activity, but when such a devotee is convinced by a superior method, he is certainly attracted by the transcendental activities of the Lord. The Lord is transcendental, as are His activities. He is neither inactive nor impersonal.

TEXT 10

tad ahaṁ te 'bhidhāsyāmi

mahā-pauruṣiko bhavān

yasya śraddadhatām āśu

syān mukunde matiḥ satī

SYNONYMS

tat-that; aham-I; te-unto you; abhidhāsyāmi-shall recite; mahā-pauruṣikaḥ-the most sincere devotee of Lord Kṛṣṇa; bhavān-your good self; yasya-of which; śraddadhatām-of one who gives full respect and attention; āśu-very soon; syāt-it so becomes; mukunde-unto the Lord, who awards salvation; matiḥ-faith; satī-unflinching.

That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.

Śrīmad-Bhāgavatam is recognized Vedic wisdom, and the system of receiving Vedic knowledge is called avaroha-panthā, or the process of receiving transcendental knowledge through bona fide disciplic succession. For advancement of material knowledge there is a need for personal ability and researching aptitude, but in the case of spiritual knowledge, all progress depends more or less on the mercy of the spiritual master. The spiritual master must be satisfied with the disciple; only then is knowledge automatically manifest before the student of spiritual science. The process should not, however, be misunderstood to be something like magical feats whereby the spiritual master acts like a magician and injects spiritual knowledge into his disciple, as if surcharging him with an electrical current. The bona fide spiritual master reasonably explains everything to the disciple on the authorities of Vedic wisdom. The disciple can receive such teachings not exactly intellectually, but by submissive inquiries and a service attitude. The idea is that both the spiritual master and the disciple must be bona fide. In this case, the spiritual master, Śukadeva Gosvāmī, is ready to recite exactly what he has learned from his great father Śrīla Vyāsadeva, and the disciple, Mahārāja Parīkṣit, is a great devotee of Lord Kṛṣṇa. A devotee of Lord Kṛṣṇa is he who believes sincerely that by becoming a devotee of the Lord one becomes fully equipped with everything spiritual. This teaching is imparted by the Lord Himself in the pages of the Bhagavad-gītā, in which it is clearly described that the Lord (Śrī Kṛṣṇa) is everything, and that to surrender unto Him solely and wholly makes one the most perfectly pious man. This unflinching faith in Lord Kṛṣṇa prepares one to become a student of Śrīmad-Bhāgavatam, and one who hears Śrīmad-Bhāgavatam from a devotee like Śukadeva Gosvāmī is sure to attain salvation at the end, as Mahārāja Parīkṣit did. The professional reciter of Śrīmad-Bhāgavatam and the pseudo-devotees whose faith is based on one week's hearing are different from Śukadeva Gosvāmī and Mahārāja Parīkṣit. Śrīla Vyāsadeva explained Śrīmad-Bhāgavatam unto Śukadeva Gosvāmī from the very beginning of the janmādy asya [SB 1.1.1] verse, and so Śukadeva Gosvāmī also explained it to the King. Lord Kṛṣṇa is described as the Mahāpuruṣa in the Śrīmad-Bhāgavatam (Canto Eleven) in His devotional feature as Lord Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself in His devotional attitude, descended on earth to bestow special favors upon the fallen souls of this age of Kali. There are two verses particularly suitable to offer as prayers to this Mahāpuruṣa feature of Lord Kṛṣṇa.

dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ

tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam

bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ

vande mahā-puruṣa te caraṇāravindam

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ

dharmiṣṭha ārya-vacasā yad agād araṇyam

māyā-mṛgaṁ dayitayepsitam anvadhāvad

vande mahā-puruṣa te caraṇāravindam

(SB 11.5.33-34)

In other words, puruṣa means the enjoyer, and mahāpuruṣa means the supreme enjoyer, or the Supreme Personality of Godhead Śrī Kṛṣṇa. One who deserves to approach the Supreme Lord Śrī Kṛṣṇa is called the mahā-pauruṣika. Anyone who hears Śrīmad-Bhāgavatam attentively from its bona fide reciter is sure to become a sincere devotee of the Lord, who is able to award liberation. There was none so attentive as Mahārāja Parīkṣit in the matter of hearing Śrīmad-Bhāgavatam, and there was none so qualified as Śukadeva Gosvāmī to recite the text of Śrīmad-Bhāgavatam. Therefore, anyone who follows in the footsteps of either the ideal reciter or the ideal hearer, Śukadeva Gosvāmī and Mahārāja Parīkṣit respectively, will undoubtedly attain salvation like them. Mahārāja Parīkṣit attained salvation by hearing only, and Śukadeva Gosvāmī attained salvation only by reciting. Recitation and hearing are two processes out of nine devotional activities, and by strenuously following the principles, either in all or by parts, one can attain the absolute plane. So the complete text of Śrīmad-Bhāgavatam, beginning with the janmādy asya [SB 1.1.1] verse up to the last one in the Twelfth Canto [SB 12.13.23], was spoken by Śukadeva Gosvāmī for the attainment of salvation by Mahārāja Parīkṣit. In the Padma Purāṇa, it is mentioned that Gautama Muni advised Mahārāja Ambarīṣa to hear regularly Śrīmad-Bhāgavatam as it was recited by Śukadeva Gosvāmī, and herein it is confirmed that Mahārāja Ambarīṣa heard Śrīmad-Bhāgavatam from the very beginning to the end, as it was spoken by Śukadeva Gosvāmī. One who is actually interested in the Bhāgavatam, therefore, must not play with it by reading or hearing a portion from here and a portion from there; one must follow in the footsteps of great kings like Mahārāja Ambarīṣa or Mahārāja Parīkṣit and hear it from a bona fide representative of Śukadeva Gosvāmī.

TEXT 11

etan nirvidyamānānām

icchatām akuto-bhayam

yogināṁ nṛpa nirṇītaṁ

harer nāmānukīrtanam

SYNONYMS

etat-it is; nirvidyamānānām-of those who are completely free from all material desires; icchatām-of those who are desirous of all sorts of material enjoyment; akutaḥ-bhayam-free from all doubts and fear; yoginām-of all who are self-satisfied; nṛpa-O King; nirṇītam-decided truth; hareḥ-of the Lord, Śrī Kṛṣṇa; nāma-holy name; anu-after someone, always; kīrtanam-chanting.

O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

In the previous verse, the great necessity for attaining attachment to Mukunda has been accredited. There are different types of persons who desire to attain success in different varieties of pursuits. Generally the persons are materialists who desire to enjoy the fullest extent of material gratification. Next to them are the transcendentalists, who have attained perfect knowledge about the nature of material enjoyment and thus are aloof from such an illusory way of life. More or less, they are satisfied in themselves by self-realization. Above them are the devotees of the Lord, who neither aspire to enjoy the material world nor desire to get out of it. They are after the satisfaction of the Lord, Śrī Kṛṣṇa. In other words, the devotees of the Lord do not want anything on their personal account. If the Lord desires, the devotees can accept all sorts of material facilities, and if the Lord does not desire this, the devotees can leave aside all sorts of facilities, even up to the limit of salvation. Nor are they self-satisfied, because they want the satisfaction of the Lord only. In this verse, Śrī Śukadeva Gosvāmī recommends the transcendental chanting of the holy name of the Lord. By offenseless chanting and hearing of the holy name of the Lord, one becomes acquainted with the transcendental form of the Lord, and then with the attributes of the Lord, and then with the transcendental nature of His pastimes, etc. Here it is mentioned that one should constantly chant the holy name of the Lord after hearing it from authorities. This means that hearing from the authorities is the first essential. Hearing of the holy name gradually promotes one to the stage of hearing about His form, about His attributes, His pastimes and so on, and thus the necessity of the chanting of His glories develops successively. This process is recommended not only for the successful execution of devotional service, but also even for those who are materially attached. According to Śrī Śukadeva Gosvāmī, this way of attaining success is an established fact, concluded not only by him, but also by all other previous ācāryas. Therefore, there is no need of further evidence. The process is recommended not only for the progressive students in different departments of ideological success, but also for those who are already successful in their achievement as fruitive workers, as philosophers or as devotees of the Lord.

Śrīla Jīva Gosvāmī instructs that chanting of the holy name of the Lord should be loudly done, and it should be performed offenselessly as well, as recommended in the Padma Purāṇa. One can deliver himself from the effects of all sins by surrendering himself unto the Lord. One can deliver himself from all offenses at the feet of the Lord by taking shelter of His holy name. But one cannot protect himself if one commits an offense at the feet of the holy name of the Lord. Such offenses are mentioned in the Padma Purāṇa as being ten in number. The first offense is to vilify the great devotees who have preached about the glories of the Lord. The second offense is to see the holy names of the Lord in terms of worldly distinction. The Lord is the proprietor of all the universes, and therefore He may be known in different places by different names, but that does not in any way qualify the fullness of the Lord. Any nomenclature which is meant for the Supreme Lord is as holy as the others because they are all meant for the Lord. Such holy names are as powerful as the Lord, and there is no bar for anyone in any part of the creation to chant and glorify the Lord by the particular name of the Lord as it is locally understood. They are all auspicious, and one should not distinguish such names of the Lord as material commodities. The third offense is to neglect the orders of the authorized ācāryas or spiritual masters. The fourth offense is to vilify scriptures or Vedic knowledge. The fifth offense is to define the holy name of the Lord in terms of one's mundane calculation. The holy name of the Lord is identical with the Lord Himself, and one should understand the holy name of the Lord to be nondifferent from Him. The sixth offense is to interpret the holy name. The Lord is not imaginary, nor is His holy name. There are persons with a poor fund of knowledge who think the Lord to be an imagination of the worshiper and therefore think His holy name to be imaginary. Such a chanter of the name of the Lord cannot achieve the desired success in the matter of chanting the holy name. The seventh offense is to commit sins intentionally on the strength of the holy name. In the scriptures it is said that one can be liberated from the effects of all sinful actions simply by chanting the holy name of the Lord. One who takes advantage of this transcendental method and continues to commit sins on the expectation of neutralizing the effects of sins by chanting the holy name of the Lord is the greatest offender at the feet of the holy name. Such an offender cannot purify himself by any recommended method of purification. In other words, one may be a sinful man before chanting the holy name of the Lord, but after taking shelter in the holy name of the Lord and becoming immune, one should strictly restrain oneself from committing sinful acts with a hope that his method of chanting the holy name will give him protection. The eighth offense is to consider the holy name of the Lord and His chanting method to be equal to some material auspicious activity. There are various kinds of good works for material benefits, but the holy name and His chanting are not mere auspicious holy services. Undoubtedly the holy name is holy service, but He should never be utilized for such purposes. Since the holy name and the Lord are of one and the same identity, one should not try to bring the holy name into the service of mankind. The idea is that the Supreme Lord is the supreme enjoyer. He is no one's servant or order supplier. Similarly, since the holy name of the Lord is identical with the Lord, one should not try to utilize the holy name for one's personal service.

The ninth offense is to instruct those who are not interested in chanting the holy name of the Lord about the transcendental nature of the holy name, if such instruction is imparted to an unwilling audience, the act is considered to be an offense at the feet of the holy name. The tenth offense is to become uninterested in the holy name of the Lord even after hearing of the transcendental nature of the holy name. The effect of chanting the holy name of the Lord is perceived by the chanter as liberation from the conception of false egoism. False egoism is exhibited by thinking oneself to be the enjoyer of the world and thinking everything in the world to be meant for the enjoyment of one's self only. The whole materialistic world is moving under such false egoism of "I" and "mine," but the factual effect of chanting the holy name is to become free from such misconceptions.

TEXT 12

kiṁ pramattasya bahubhiḥ

parokṣair hāyanair iha

varaṁ muhūrtaṁ viditaṁ

ghaṭate śreyase yataḥ

SYNONYMS

kim-what is; pramattasya-of the bewildered; bahubhiḥ-by many; parokṣaiḥ-inexperienced; hāyanaiḥ-years; iha-in this world; varam-better; muhūrtam-a moment; viditam-conscious; ghaṭate-one can try for; śreyase-in the matter of the supreme interest; yataḥ-by that.

What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.

Śrīla Śukadeva Gosvāmī instructed Mahārāja Parīkṣit about the importance of the chanting of the holy name of the Lord by every progressive gentleman. In order to encourage the King, who had only seven remaining days of life, Śrīla Śukadeva Gosvāmī asserted that there is no use in living hundreds of years without any knowledge of the problems of life-better to live for a moment with full consciousness of the supreme interest to be fulfilled. The supreme interest of life is eternal, with full knowledge and bliss. Those who are bewildered by the external features of the material world and are engaged in the animal propensities of the eat-drink-and-be-merry type of life are simply wasting their lives by the unseen passing away of valuable years. We should know in perfect consciousness that human life is bestowed upon the conditioned soul to achieve spiritual success, and the easiest possible procedure to attain this end is to chant the holy name of the Lord. In the previous verse, we have discussed this point to a certain extent, and we may further be enlightened on the different types of offenses committed unto the feet of the holy name. Śrīla Jīva Gosvāmī Prabhu has quoted many passages from authentic scriptures and has ably supported the statements in the matter of offenses at the feet of the holy name. From Viṣṇu-yāmala Tantra, Śrīla Jīva Gosvāmī has proven that one can be liberated from the effects of all sins simply by chanting the holy name of the Lord. Quoting from the Mārkaṇḍeya Purāṇa, Śrī Gosvāmījī says that one should neither blaspheme the devotee of the Lord nor indulge in hearing others who are engaged in belittling a devotee of the Lord. A devotee should try to restrict the vilifier by cutting out his tongue, and being unable to do so, one should commit suicide rather than hear the blaspheming of the devotee of the Lord. The conclusion is that one should neither hear nor allow vilification of a devotee of the Lord. As far as distinguishing the Lord's holy name from the names of the demigods, the revealed scriptures disclose (Bg. 10.41) that all extraordinarily powerful beings are but parts and parcels of the supreme energetic, Lord Kṛṣṇa. Except for the Lord Himself, everyone is subordinate; no one is independent of the Lord. Since no one is more powerful than or equal to the energy of the Supreme Lord, no one's name can be as powerful as that of the Lord. By chanting the Lord's holy name, one can derive all the stipulated energy synchronized from all sources. Therefore, one should not equalize the supreme holy name of the Lord with any other name. Brahmā, Śiva or any other powerful god can never be equal to the Supreme Lord Viṣṇu. The powerful holy name of the Lord can certainly deliver one from sinful effects, but one who desires to utilize this transcendental potency of the holy name of the Lord in one's sinister activities is the most degraded person in the world. Such persons are never excused by the Lord or by any agent of the Lord. One should, therefore, utilize one's life in glorifying the Lord by all means, without any offense. Such activity of life, even for a moment, is never to be compared to a prolonged life of ignorance, like the lives of the tree and other living entities who may live for thousands of years without prosecuting spiritual advancement.

TEXT 13

khaṭvāṅgo nāma rājarṣir

jñātveyattām ihāyuṣaḥ

muhūrtāt sarvam utsṛjya

gatavān abhayaṁ harim

SYNONYMS

khaṭvāṅgaḥ-King Khaṭvāṅga; nāma-name; rāja-ṛṣiḥ-saintly king; jñātvā-by knowing; iyattām-duration; iha-in this world; āyuṣaḥ-of one's life; muhūrtāt-within only a moment; sarvam-everything; utsṛjya-leaving aside; gatavān-had undergone; abhayam-fully safe; harim-the Personality of Godhead.

The saintly King Khaṭvāṅga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.

A fully responsible man should always be conscious of the prime duty of the present human form of life. The activities to meet the immediate necessities of material life are not everything. One should always be alert in his duty for attainment of the best situation in the next life. Human life is meant for preparing ourselves for that prime duty. Mahārāja Khaṭvāṅga is mentioned herein as a saintly king because even within the responsibility of the state management, he was not at all forgetful of the prime duty of life. Such was the case with other rājarṣis (saintly kings), like Mahārāja Yudhiṣṭhira and Mahārāja Parīkṣit. They were all exemplary personalities on account of their being alert in discharging their prime duty. Mahārāja Khaṭvāṅga was invited by the demigods in the higher planets to fight demons, and as a king he fought the battles to the full satisfaction of the demigods. The demigods, being fully satisfied with him, wanted to give him some benediction for material enjoyment, but Mahārāja Khaṭvāṅga, being very much alert to his prime duty, inquired from the demigods about his remaining duration of life. This means that he was not as anxious to accumulate some material benediction from the demigods as he was to prepare himself for the next life. He was informed by the demigods, however, that his life would last only a moment longer. The king at once left the heavenly kingdom, which is always full of material enjoyment of the highest standard, and coming down to this earth, took ultimate shelter of the all-safe Personality of Godhead. He was successful in his great attempt and achieved liberation. This attempt, even for a moment, by the saintly king, was successful because he was always alert to his prime duty. Mahārāja Parīkṣit was thus encouraged by the great Śukadeva Gosvāmī, even though he had only seven days left in his life to execute the prime duty of hearing the glories of the Lord in the form of Śrīmad-Bhāgavatam. By the will of the Lord, Mahārāja Parīkṣit instantly met the great Śukadeva Gosvāmī, and thus the great treasure of spiritual success left by him is nicely mentioned in the Śrīmad-Bhāgavatam.

TEXT 14

tavāpy etarhi kauravya

saptāhaṁ jīvitāvadhiḥ

upakalpaya tat sarvaṁ

tāvad yat sāmparāyikam

SYNONYMS

tava-your; api-also; etarhi-therefore; kauravya-O one born in the family of Kuru; saptāham-seven days; jīvita-duration of life; avadhiḥ-up to the limit of; upakalpaya-get them performed; tat-those; sarvam-all; tāvat-so long; yat-which are; sāmparāyikam-rituals for the next life.

Mahārāja Parīkṣit, now your duration of life is limited to seven more days, so during this time you can perform all those rituals which are needed for the best purpose of your next life.

Śukadeva Gosvāmī, after citing the example of Mahārāja Khaṭvāṅga, who prepared himself for the next life within a very short time, encouraged Mahārāja Parīkṣit by saying that since he still had seven days at his disposal, he could easily take advantage of the time to prepare himself for the next life. Indirectly, the Gosvāmī told Mahārāja Parīkṣit that be should take shelter of the sound representation of the Lord for the seven days still remaining in the duration of his life and thus get himself liberated. In other words, everyone can best prepare himself for the next life simply by hearing Śrīmad-Bhāgavatam, as it was recited by Śukadeva Gosvāmī to Mahārāja Parīkṣit. The rituals are not formal, but there are also some favorable conditions, which are required to be carried out, as instructed hereafter.

TEXT 15

anta-kāle tu puruṣa

āgate gata-sādhvasaḥ

chindyād asaṅga-śastreṇa

spṛhāṁ dehe 'nu ye ca tam

SYNONYMS

anta-kāle-at the last stage of life; tu-but; puruṣaḥ-a person; āgate-having arrived; gata-sādhvasaḥ-without any fear of death; chindyāt-must cut off; asaṅga-nonattachment; śastreṇa-by the weapon of; spṛhām-all desires; dehe-in the matter of the material tabernacle; anu-pertaining; ye-all that; ca-also; tam-them.

At the last stage of one's life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.

The foolishness of gross materialism is that people think of making a permanent settlement in this world, although it is a settled fact that one has to give up everything here that has been created by valuable human energy. Great statesmen, scientists, philosophers, etc., who are foolish, without any information of the spirit soul, think that this life of a few years only is all in all and that there is nothing more after death. This poor fund of knowledge, even in the so-called learned circles of the world, is killing the vitality of human energy, and the awful result is being keenly felt. And yet the foolish materialistic men do not care about what is going to happen in the next life. The preliminary instruction in the Bhagavad-gītā is that one should know that the identity of the individual living entity is not lost even after the end of this present body, which is nothing but an outward dress only. As one changes an old garment, so the individual living being also changes his body, and this change of body is called death. Death is therefore a process of changing the body at the end of the duration of the present life. An intelligent person must be prepared for this and must try to have the best type of body in the next life. The best type of body is a spiritual body, which is obtained by those who go back to the kingdom of God or enter the realm of Brahman. In the second chapter of this canto, this matter will be broadly discussed, but as far as the change of body is concerned, one must prepare now for the next life. Foolish people attach more importance to the present temporary life, and thus the foolish leaders make appeals to the body and the bodily relations. The bodily relations extend not only to this body but also to the family members, wife, children, society, country and so many other things which end at the end of life. After death one forgets everything about the present bodily relations; we have a little experience of this at night when we go to sleep. While sleeping, we forget everything about this body and bodily relations, although this forgetfulness is a temporary situation for only a few hours. Death is nothing but sleeping for a few months in order to develop another term of bodily encagement, which we are awarded by the law of nature according to our aspiration. Therefore, one has only to change the aspiration during the course of this present body, and for this there is need of training in the current duration of human life. This training can be begun at any stage of life, or even a few seconds before death, but the usual procedure is for one to get the training from very early life, from the stage of brahmacarya, and gradually progress to the gṛhastha, vānaprastha and sannyāsa orders of life. The institution which gives such training is called varṇāśrama-dharma, or the system of sanātana-dharma, the best procedure for making the human life perfect. One is therefore required to give up the attachment to family or social or political life just at the age of fifty years, if not earlier, and the training in the vānaprastha and sannyāsa-āśramas is given for preparation of the next life. Foolish materialists, in the garb of leaders of the people in general, stick to family affairs without attempting to cut off relations with them, and thus they become victims of nature's law and get gross bodies again, according to their work. Such foolish leaders may have some respect from the people at the end of life, but that does not mean that such leaders will be immune to the natural laws under which everyone is tightly bound by the hands and feet. The best thing is, therefore, that everyone voluntarily give up family relations by transferring attachment from family, society, country, and everything thereof to the devotional service of the Lord. It is stated herein that one should give up all desires of family attachment. One must have a chance for better desires; otherwise there is no chance of giving up such morbid desires. Desire is the concomitant factor of the living entity. The living entity is eternal, and therefore his desires, which are natural for a living being, are also eternal. One cannot, therefore, stop desiring, but the subject matter for desires can be changed. So one must develop the desires for returning back home, back to Godhead, and automatically the desires for material gain, material honor and material popularity will diminish in proportion to the development of devotional service. A living being is meant for service activities, and his desires are centered around such a service attitude. Beginning from the top executive head of the state down to the insignificant pauper in the street, all are rendering some sort of service to others. The perfection of such a service attitude is only attained simply by transferring the desire of service from matter to spirit, or from Satan to God.

TEXT 16

gṛhāt pravrajito dhīraḥ

puṇya-tīrtha-jalāplutaḥ

śucau vivikta āsīno

vidhivat kalpitāsane

SYNONYMS

gṛhāt-from one's home; pravrajitaḥ-having gone out; dhīraḥ-self-controlled; puṇya-pious; tīrtha-sacred place; jala-āplutaḥ-fully washed; śucau-cleansed; vivikte-solitary; āsīnaḥ-seated; vidhivat-according to regulations; kalpita-having done; āsane-on a sitting place.

One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.

To prepare oneself for the better next life, one must get out of one's so-called home. The system of varṇāśrama-dharma, or sanātana-dharma, prescribes retirement from family encumbrances as early as possible after one has passed fifty years of age. Modern civilization is based on family comforts, the highest standard of amenities, and therefore after retirement everyone expects to live a very comfortable life in a well-furnished home decorated with fine ladies and children, without any desire to get out of such a comfortable home. High government officers and ministers stick to their prize posts until death, and they neither dream nor desire to get out of homely comforts. Bound by such hallucinations, materialistic men prepare various plans for a still more comfortable life, but suddenly cruel death comes without mercy and takes away the great planmaker against his desire, forcing him to give up the present body for another body. Such a planmaker is thus forced to accept another body in one of the 8,400,000 species of life according to the fruits of the work he has performed. In the next life, persons who are too much attached to family comforts are generally awarded lower species of life on account of sinful acts performed during a long duration of sinful life, and thus all the energy of the human life is spoiled. In order to be saved from the danger of spoiling the human form of life and being attached to unreal things, one must take warning of death at the age of fifty, if not earlier. The principle is that one should take it for granted that the death warning is already there, even prior to the attainment of fifty years of age, and thus at any stage of life one should prepare himself for a better next life. The system of the sanātana-dharma institution is so made that the follower is trained for the better next life without any chance that the human life will be spoiled. The holy places all over the world are meant for the residential purposes of retired persons getting ready for a better next life. Intelligent persons must go there at the end of life, and for that matter, after fifty years of age, to live a life of spiritual regeneration for the sake of being freed from family attachment, which is considered to he the shackle of material life. One is recommended to quit home just to get rid of material attachment because one who sticks to family life until death cannot get rid of material attachment and as long as one is materially attached one cannot understand spiritual freedom. One should not, however, become self-complacent simply by leaving home or by creating another home at the holy place, either lawfully or unlawfully. Many persons leave home and go to such holy places, but due to bad association, again become family men by illicit connection with the opposite sex. The illusory energy of matter is so strong that one is apt to be under such illusion at every stage of life, even after quitting one's happy home. Therefore, it is essential that one practice self-control by celibacy without the least desire for sex indulgence. For a man desiring to improve the condition of his existence, sex indulgence is considered suicidal, or even worse. Therefore, to live apart from family life means to become self-controlled in regard to all sense desires, especially sex desires. The method is that one should have a duly sanctified sitting place made of straw, deerskin and carpet, and thus sitting on it one should chant the holy name of the Lord without offense, as prescribed above. The whole process is to drag the mind from material engagements and fix it on the lotus feet of the Lord. This simple process alone will help one advance to the highest stage of spiritual success.

TEXT 17

abhyasen manasā śuddhaṁ

trivṛd-brahmākṣaraṁ param

mano yacchej jita-śvāso

brahma-bījam avismaran

SYNONYMS

abhyaset-one should practice; manasā-by the mind; śuddham-sacred; tri-vṛt-composed of the three; brahma-akṣaram-transcendental letters; param-the supreme; manaḥ-mind; yacchet-get under control; jita-śvāsaḥ-by regulating the breathing air; brahma-absolute; bījam-seed; avismaran-without being forgotten.

After sitting in the above manner, make the mind remember the three transcendental letters [a-u-m], and by regulating the breathing process, control the mind so as not to forget the transcendental seed.

Oṁkāra, or the praṇava, is the seed of transcendental realization, and it is composed of the three transcendental letters a-u-m. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is the way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. Oṁkāra is the seed of all transcendental sound and it is only the transcendental sound which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the Bhagavad-gītā, the praṇava (oṁkāra) has been accepted as the direct, literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the praṇava (oṁkāra). This oṁkāra is a note of address, such as "O my Lord," just as oṁ hari om means "O my Lord, the Supreme Personality of Godhead." As we have explained before, the Lord's holy name is identical with the Lord Himself. So also is oṁkāra. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the praṇava (oṁkāra) within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to understand with the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in impersonality to train the mind to make further progress.

TEXT 18

niyacched viṣayebhyo 'kṣān

manasā buddhi-sārathiḥ

manaḥ karmabhir ākṣiptaṁ

śubhārthe dhārayed dhiyā

SYNONYMS

niyacchet-withdraw; viṣayebhyaḥ-from sense engagements; akṣān-the senses; manasā-by dint of the mind; buddhi-intelligence; sārathiḥ-driver; manaḥ-the mind; karmabhiḥ-by the fruitive work; ākṣiptam-being absorbed in; śubha-arthe-for the sake of the Lord; dhārayet-hold up; dhiyā-in full consciousness.

Gradually, as the mind becomes progressively spiritualized, withdraw it from sense activities, and by intelligence the senses will be controlled. The mind too absorbed in material activities can be engaged in the service of the Personality of Godhead and become fixed in full transcendental consciousness.

The first process of spiritualizing the mind by mechanical chanting of the praṇava (oṁkāra) and by control of the breathing system is technically called the mystic or yogic process of prāṇāyāma, or fully controlling the breathing air. The ultimate state of this prāṇāyāma system is to be fixed in trance, technically called samādhi. But experience has proven that even the samādhi stage also fails to control the materially absorbed mind. For example, the great mystic Viśvāmitra Muni, even in the stage of samadhi, became a victim of the senses and cohabited with Menakā. History has already recorded this. The mind, although ceasing to think of sensual activities at present, remembers past sensual activities from the subconscious status and thus disturbs one from cent percent engagement in self-realization. Therefore, Śukadeva Gosvāmī recommends the next step of assured policy, namely to fix one's mind in the service of the Personality of Godhead. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, also recommends this direct process in the Bhagavad-gītā (6.47). Thus, the mind being spiritually cleansed, one should at once engage himself in the transcendental loving service of the Lord by the different devotional activities of hearing, chanting, etc. If performed under proper guidance, that is the surest path of progress, even for the disturbed mind.

TEXT 19

tatraikāvayavaṁ dhyāyed

avyucchinnena cetasā

mano nirviṣayaṁ yuktvā

tataḥ kiñcana na smaret

padaṁ tat paramaṁ viṣṇor

mano yatra prasīdati

SYNONYMS

tatra-thereafter; eka-one by one; avayavam-limbs of the body; dhyāyet-should be concentrated upon; avyucchinnena-without being deviated from the complete form; cetasā-by the mind; manaḥ-mind; nirviṣayam-without being contaminated by sense objects; yuktvā-being dovetailed; tataḥ-after that; kiñcana-anything; na-do not; smaret-think of; padam-personality; tat-that; paramam-Supreme; viṣṇoḥ-of Viṣṇu; manaḥ-the mind; yatra-whereupon; prasīdati-becomes reconciled.

Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.

Foolish persons, bewildered by the external energy of Viṣṇu, do not know that the ultimate goal of the progressive search after happiness is to get in touch directly with Lord Viṣṇu, the Personality of Godhead. Viṣṇu-tattva is an unlimited expansion of different transcendental forms of the Personality of Godhead, and the supreme or original form of viṣṇu-tattva is Govinda, or Lord Kṛṣṇa, the supreme cause of all causes. Therefore, thinking of Viṣṇu or meditating upon the transcendental form of Viṣṇu, specifically upon Lord Kṛṣṇa, is the last word on the subject of meditation. This meditation may be begun from the lotus feet of the Lord. One should not, however, forget or be misled from the complete form of the Lord; thus one should practice thinking of the different parts of His transcendental body, one after another. Here in this verse, it is definitely assured that the Supreme Lord is not impersonal. He is a person, but His body is different from those of conditioned persons like us. Otherwise, meditation beginning from the praṇava (oṁkāra) up to the limbs of the personal body of Viṣṇu would not have been recommended by Śukadeva Gosvāmī for the attainment of complete spiritual perfection. The Viṣṇu forms of worship in great temples of India are not, therefore, arrangements of idol worship, as they are wrongly interpreted to be by a class of men with a poor fund of knowledge; rather, they are different spiritual centers of meditation on the transcendental limbs of the body of Viṣṇu. The worshipable Deity in the temple of Viṣṇu is identical with Lord Viṣṇu by the inconceivable potency of the Lord. Therefore, a neophyte's concentration or meditation upon the limbs of Viṣṇu in the temple, as contemplated in the revealed scriptures, is an easy opportunity for meditation for persons who are unable to sit down tightly at one place and then concentrate upon praṇava oṁkāra or the limbs of the body of Viṣṇu, as recommended herein by Śukadeva Gosvāmī, the great authority. The common man can benefit more by meditating on the form of Viṣṇu in the temple than on the oṁkāra, the spiritual combination of a-u-m as explained before. There is no difference between oṁkāra and the forms of Viṣṇu, but persons unacquainted with the science of Absolute Truth try to create dissension by differentiating between the forms of Viṣṇu and that of oṁkāra. Here it is indicated that the Viṣṇu form is the ultimate goal of meditation, and as such it is better to concentrate upon the forms of Viṣṇu than on impersonal oṁkāra. The latter process is also more difficult than the former.

TEXT 20

rajas-tamobhyām ākṣiptaṁ

vimūḍhaṁ mana ātmanaḥ

yacched dhāraṇayā dhīro

hanti yā tat-kṛtaṁ malam

SYNONYMS

rajaḥ-the passionate mode of nature; tamobhyām-as well as by the ignorant mode of material nature; ākṣiptam-agitated; vimūḍham-bewildered; manaḥ-the mind; ātmanaḥ-of one's own; yacchet-get it rectified; dhāraṇayā-by conception (of Viṣṇu); dhīraḥ-the pacified; hanti-destroys; yā-all those; tat-kṛtam-done by them; malam-dirty things.

One's mind is always agitated by the passionate mode of material nature and bewildered by the ignorant mode of nature. But one can rectify such conceptions by the relation of Viṣṇu and thus become pacified by cleansing the dirty things created by them.

Persons generally conducted by the modes of passion and ignorance cannot be bona fide candidates for being situated in the transcendental stage of God realization. Only persons conducted by the mode of goodness can have the knowledge of the Supreme Truth. Effects of the modes of passion and ignorance are manifested by too much hankering after wealth and women. And those who are too much after wealth and women can rectify their leanings only by constant remembrance of Viṣṇu in His potential impersonal feature. Generally the impersonalists or monists are influenced by the modes of passion and ignorance. Such impersonalists think of themselves as liberated souls, but they have no knowledge of the transcendental personal feature of the Absolute Truth. Actually they are impure in heart on account of being devoid of knowledge of the personal feature of the Absolute. In the Bhagavad-gītā, it is said that after many hundreds of births, the impersonal philosopher surrenders unto the Personality of Godhead. To acquire such a qualification of God realization in the personal feature, the neophyte impersonalist is given a chance to realize the relation of the Lord in everything by the philosophy of pantheism.

Pantheism in its higher status does not permit the student to form an impersonal conception of the Absolute Truth, but it extends the conception of the Absolute Truth into the field of the so-called material energy. Everything created by the material energy can be dovetailed with the Absolute by an attitude of service, which is the essential part of living energy. The pure devotee of the Lord knows the art of converting everything into its spiritual existence by this service attitude, and only in that devotional way can the theory of pantheism be perfected.

TEXT 21

yasyāṁ sandhāryamāṇāyāṁ

yogino bhakti-lakṣaṇaḥ

āśu sampadyate yoga

āśrayaṁ bhadram īkṣataḥ

SYNONYMS

yasyām-by such systematic remembrance; sandhāryamāṇāyām-and thus being fixed in the habit of; yoginaḥ-the mystics; bhakti-lakṣaṇaḥ-being practiced to the devotional system; āśu-very soon; sampadyate-attains success; yogaḥ-connection by devotional service; āśrayam-under the shelter of; bhadram-the all-good; īkṣataḥ-which seeing that.

O King, by this system of remembrance and by being fixed in the habit of seeing the all-good personal conception of the Lord, one can very soon attain devotional service to the Lord, under His direct shelter.

Success of mystic performances is achieved only by the help of the devotional attitude. Pantheism, or the system of feeling the presence of the Almighty everywhere, is a sort of training of the mind to become accustomed to the devotional conception, and it is this devotional attitude of the mystic that makes possible the successful termination of such mystic attempts. One is not, however, elevated to such a successful status without the tinge of mixture in devotional service. The devotional atmosphere created by pantheistic vision develops into devotional service in later days, and that is the only benefit for the impersonalist. It is confirmed in the Bhagavad-gītā (12.5) that the impersonal way of self-realization is more troublesome because it reaches the goal in an indirect way, although the impersonalist also becomes obsessed with the personal feature of the Lord after a long time.

TEXT 22

rājovāca

yathā sandhāryate brahman

dhāraṇā yatra sammatā

yādṛśī vā hared āśu

puruṣasya mano-malam

SYNONYMS

rājā uvāca-the fortunate King said; yathā-as it is; sandhāryate-the conception is made; brahman-O brāhmaṇa; dhāraṇā-conception; yatra-where and how; sammatā-in a summary; yādṛśī-the way by which; vā-or; haret-extricated; āśu-without delay; puruṣasya-of a person; manaḥ-of the mind; malam-dirty things.

The fortunate King Parīkṣit, inquiring further, said: O brāhmaṇa, please describe in full detail how and where the mind has to be applied and how the conception can be fixed so that the dirty things in a person's mind can be removed.

The dirty things in the heart of a conditioned soul are the root cause of all troubles for him. A conditioned soul is surrounded by the manifold miseries of material existence, but on account of his gross ignorance he is unable to remove the troubles due to dirty things in the heart, accumulated during the long prison life in the material world. He is actually meant to serve the will of the Supreme Lord, but on account of the dirty things in the heart, he likes to serve his concocted desires. These desires, instead of giving him any peace of mind, create new problems and thus bind him to the cycle of repeated birth and death. These dirty things of fruitive work and empiric philosophy can be removed only by association with the Supreme Lord. The Lord, being omnipotent, can offer His association by His inconceivable potencies. Thus persons who are unable to pin their faith on the personal feature of the Absolute are given a chance to associate with His virāṭ-rūpa, or the cosmic impersonal feature of the Lord. The cosmic impersonal feature of the Lord is a feature of His unlimited potencies. Since the potent and potencies are identical, even the conception of His impersonal cosmic feature helps the conditioned soul to associate with the Lord indirectly and thus gradually rise to the stage of personal contact.

Mahārāja Parīkṣit was already directly connected with the personal feature of the Lord Śrī Kṛṣṇa, and as such he had no need to inquire from Śukadeva Gosvāmī about where and how to apply the mind in the impersonal virāṭ-rūpa of the Lord. But he inquired after a detailed description of the matter for the benefit of others, who are unable to conceive of the transcendental personal feature of the Lord as the form of eternity, knowledge and bliss. The nondevotee class of men cannot think of the personal feature of the Lord. Because of their poor fund of knowledge, the personal form of the Lord, like Rāma or Kṛṣṇa, is completely revolting to them. They have a poor estimation of the potency of the Lord. In the Bhagavad-gītā (9.11) it is explained by the Lord Himself that people with a poor fund of knowledge deride the supreme personality of the Lord, taking Him to be a common man. Such men are ignorant of the inconceivable potency of the Lord. By the inconceivable potency of the Lord, He can move in human society or any other society of living beings and yet remain the same omnipotent Lord, without deviating in the slightest from His transcendental position. So, for the benefit of men who are unable to accept the Lord in His personal eternal form, Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī how to fix the mind on Him in the beginning, and the Gosvāmī replied in detail as follows.

TEXT 23

śrī-śuka uvāca

jitāsano jita-śvāso

jita-saṅgo jitendriyaḥ

sthūle bhagavato rūpe

manaḥ sandhārayed dhiyā

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; jita-āsanaḥ-controlled sitting posture; jita-śvāsaḥ-controlled breathing process; jita-saṅgaḥ-controlled association; jita-indriyaḥ-controlled senses; sthūle-in the gross matter; bhagavataḥ-unto the Personality of Godhead; rūpe-in the feature of; manaḥ-the mind; sandhārayet-must apply; dhiyā-by intelligence.

Śukadeva Gosvāmī answered: One should control the sitting posture, regulate the breathing process by the yogic prāṇāyāma and thus control the mind and senses and with intelligence apply the mind to the gross potencies of the Lord [called the virāṭ-rūpa].

The materially absorbed mind of the conditioned soul does not allow him to transcend the limit of the bodily conception of self, and thus the yoga system for meditation (controlling the sitting posture and breathing process and fixing the mind upon the Supreme) is prescribed in order to mold the character of the gross materialist. Unless such materialists are able to cleanse the materially absorbed mind, it is impossible for them to concentrate upon thoughts of transcendence. And to do so one may fix one's mind on the gross material or external feature of the Lord. The different parts of the gigantic form of the Lord are described in the following verses. The materialistic men are very anxious to have some mystic powers as a result of such a controlling process, but the real purpose of yogic regulations is to eradicate the accumulated dirty things like lust, anger, avarice and all such material contaminations. If the mystic yogī is diverted by the accompanying feats of mystic control, then his mission of yogic success is a failure, because the ultimate aim is God realization. He is therefore recommended to fix his gross materialistic mind by a different conception and thus realize the potency of the Lord. As soon as the potencies are understood to be instrumental manifestations of the transcendence, one automatically advances to the next step, and gradually the stage of full realization becomes possible for him.

TEXT 24

viśeṣas tasya deho 'yaṁ

sthaviṣṭhaś ca sthavīyasām

yatredaṁ vyajyate viśvaṁ

bhūtaṁ bhavyaṁ bhavac ca sat

SYNONYMS

viśeṣaḥ-personal; tasya-His; dehaḥ-body; ayam-this; sthaviṣṭhaḥ-grossly material; ca-and; sthavīyasām-of all matter; yatra-wherein; idam-all these phenomena; vyajyate-is experienced; viśvam-universe; bhūtam-past; bhavyam-future; bhavat-present; ca-and; sat-resultant.

This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.

Anything, either material or spiritual, is but an expansion of the energy of the Supreme Personality of Godhead, and as stated in the Bhagavad-gītā (13.13), the omnipotent Lord has His transcendental eyes, heads and other bodily parts distributed everywhere. He can see, hear, touch or manifest Himself anywhere and everywhere, for He is present everywhere as the Supersoul of all infinitesimal souls, although He has His particular abode in the absolute world. The relative world is also His phenomenal representation because it is nothing but an expansion of His transcendental energy. Although He is in His abode, His energy is distributed everywhere, just as the sun is localized as well as expanded everywhere, since the rays of the sun, being nondifferent from the sun, are accepted as expansions of the sun disc. In the Viṣṇu Purāṇa (1.22.52) it is said that as fire expands its rays and heat from one place, similarly the Supreme Spirit, the Personality of Godhead, expands Himself by His manifold energy everywhere and anywhere. The phenomenal manifestation of the gigantic universe is only a part of His virāṭ body. Less intelligent men cannot conceive of the transcendental all-spiritual form of the Lord, but they are astounded by His different energies, just as the aborigines are struck with wonder by the manifestation of lightning, a gigantic mountain or a hugely expanded banyan tree. The aborigines praise the strength of the tiger and the elephant because of their superior energy and strength. The asuras cannot recognize the existence of the Lord, although there are vivid descriptions of the Lord in the revealed scriptures, although the Lord incarnates and exhibits His uncommon strength and energy, and although He is accepted as the Supreme Personality of Godhead by learned scholars and saints like Vyāsadeva, Nārada, Asita and Devala in the past and by Arjuna in the Bhagavad-gītā, as also by the ācāryas like Śaṅkara, Rāmānuja, Madhva and Lord Śrī Caitanya in the modern age. The asuras do not accept any evidential proof from the revealed scriptures, nor do they recognize the authority of the great ācāryas. They want to see with their own eyes at once. Therefore they can see the gigantic body of the Lord as virāṭ, which will answer their challenge, and since they are accustomed to paying homage to superior material strength like that of the tiger, elephant and lightning, they can offer respect to the virāṭ-rūpa. Lord Kṛṣṇa, by the request of Arjuna, exhibited His virāṭ-rūpa for the asuras. A pure devotee of the Lord, being unaccustomed to looking into such a mundane gigantic form of the Lord, requires special vision for the purpose. The Lord, therefore, favored Arjuna with special vision for looking into His virāṭ-rūpa, which is described in the Eleventh Chapter of the Bhagavad-gītā. This virāṭ-rūpa of the Lord was especially manifested, not for the benefit of Arjuna, but for that unintelligent class of men who accept anyone and everyone as an incarnation of the Lord and so mislead the general mass of people. For them, the indication is that one should ask the cheap incarnation to exhibit his virāṭ-rūpa and thus be established as an incarnation. The virāṭ-rūpa manifestation of the Lord is simultaneously a challenge to the atheist and a favor for the asuras, who can think of the Lord as virāṭ and thus gradually cleanse the dirty things from their hearts in order to become qualified to actually see the transcendental form of the Lord in the near future. This is a favor of the all-merciful Lord to the atheists and the gross materialists.

TEXT 25

aṇḍa-kośe śarīre 'smin

saptāvaraṇa-saṁyute

vairājaḥ puruṣo yo 'sau

bhagavān dhāraṇāśrayaḥ

SYNONYMS

aṇḍa-kośe-within the universal shell; śarīre-in the body of; asmin-this; sapta-sevenfold; āvaraṇa-coverings; saṁyute-having so done; vairājaḥ-the gigantic universal; puruṣaḥ-form of the Lord; yaḥ-that; asau-He; bhagavān-the Personality of Godhead; dhāraṇā-conception; āśrayaḥ-object of.

The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for the virāṭ conception.

Simultaneously, the Lord has multifarious other forms, and all of them are identical with the original fountainhead form of the Lord, Śrī Kṛṣṇa. In the Bhagavad-gītā, it has been proven that the original transcendental and eternal form of the Lord is Śrī Kṛṣṇa, the Absolute Personality of Godhead, but by His inconceivable internal potency, ātma-māyā, He can expand Himself by multifarious forms and incarnations simultaneously, without being diminished in His full potency. He is complete, and although innumerable complete forms emanate from Him, He is still complete, without any loss. That is His spiritual or internal potency. In the Eleventh Chapter of the Bhagavad-gītā, the Personality of Godhead, Lord Kṛṣṇa, manifested His virāṭ-rūpa just to convince the less intelligent class of men, who cannot conceive of the Lord as appearing just like a human being, that He factually has the potency of His claim to be the Supreme Absolute person without any rival or superior. Materialistic men can think, although very imperfectly, of the huge universal space, comprehending an innumerable number of planets as big as the sun. They can see only the circular sky overhead, without any information that this universe, as well as many other hundreds of thousands of universes, are each covered by sevenfold material coverings of water, fire, air, sky, ego, noumenon and material nature, just like a huge football, pumped and covered, floating on the water of the Causal Ocean, wherein the Lord is lying as Mahā-Viṣṇu. All the universes in seed are emanating from the breathing of the Mahā-Viṣṇu, who is but part of a partial expansion of the Lord, and all the universes presided over by the Brahmās vanish when the Mahā-Viṣṇu withdraws His great breath. In this way, the material worlds are being created and vanished by the supreme will of the Lord. The poor foolish materialist can just imagine how ignorantly he puts forward an insignificant creature to become His rival incarnation, simply on the allegations of a dying man. The virāṭ-rūpa was particularly exhibited by the Lord just to give lessons to such foolish men, so that one can accept a person as the incarnation of Godhead only if such a person is able to exhibit such a virāṭ-rūpa as Lord Kṛṣṇa did. The materialistic person may concentrate his mind upon the virāṭ or gigantic form of the Lord in his own interest and as recommended by Śukadeva Gosvāmī, but he must be on his guard not to be misled by pretenders who claim to be the identical person as Lord Kṛṣṇa but are not able to act like Him or exhibit the virāṭ-rūpa, comprehending the whole of the universe.

TEXT 26

pātālam etasya hi pāda-mūlaṁ

paṭhanti pārṣṇi-prapade rasātalam

mahātalaṁ viśva-sṛjo 'tha gulphau

talātalaṁ vai puruṣasya jaṅghe

SYNONYMS

pātālam-the planets at the bottom of the universe; etasya-of His; hi-exactly; pāda-mūlam-soles of the feet; paṭhanti-they study it; pārṣṇi-the heels; prapade-the toes; rasātalam-the planets named Rasātala; mahātalam-the planets named Mahātala; viśva-sṛjaḥ-of the creator of the universe; atha-thus; gulphau-the ankles; talātalam-the planets named Talātala; vai-as they are; puruṣasya-of the gigantic person; jaṅghe-the shanks.

Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.

Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the Bhagavad-gītā (9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virāṭ realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.

The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhūr, Bhuvar, Svar, Mahar, Janas, Tapas and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla, gradually, one below the other. In this verse, the description begins from the bottom because it is in the line of devotion that the Lord's bodily description should begin from His feet. Śukadeva Gosvāmī is a recognized devotee of the Lord, and he is exactly correct in the description.

TEXT 27

dve jānunī sutalaṁ viśva-mūrter

ūru-dvayaṁ vitalaṁ cātalaṁ ca

mahītalaṁ taj-jaghanaṁ mahīpate

nabhastalaṁ nābhi-saro gṛṇanti

SYNONYMS

dve-two; jānunī-two knees; sutalam-the planetary system named Sutala; viśva-mūrteḥ-of the universal form; ūru-dvayam-the two thighs; vitalam-the planetary system named Vitala; ca-also; atalam-the planets named Atala; ca-and; mahītalam-the planetary system named Mahītala; tat-of that; jaghanam-the hips; mahīpate-O King; nabhastalam-outer space; nābhi-saraḥ-the depression of the navel; gṛṇanti-they take it so.

The knees of the universal form are the planetary system of the name Sutala, and the two thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and outer space is the depression of His navel.

TEXT 28

uraḥ-sthalaṁ jyotir-anīkam asya

grīvā mahar vadanaṁ vai jano 'sya

tapo varāṭīṁ vidur ādi-puṁsaḥ

satyaṁ tu śīrṣāṇi sahasra-śīrṣṇaḥ

SYNONYMS

uraḥ-high; sthalam-place (the chest); jyotiḥ-anīkam-the luminary planets; asya-of Him; grīvā-the neck; mahaḥ-the planetary system above the luminaries; vadanam-mouth; vai-exactly; janaḥ-the planetary system above Mahar; asya-of Him; tapaḥ-the planetary system above the Janas; varāṭīm-forehead; viduḥ-is known; ādi-the original; puṁsaḥ-personality; satyam-the topmost planetary system; tu-but; śīrṣāṇi-the head; sahasra-one thousand; śīrṣṇaḥ-one with heads.

The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.

The effulgent luminary planets like the sun and the moon are situated almost in the midplace of the universe, and as such they are to be known as the chest of the original gigantic form of the Lord. And above the luminary planets, called also the heavenly places of the universal directorate demigods, are the Mahar, Janas and Tapas planetary systems, and, above all, the Satyaloka planetary system, where the chief directors of the modes of material nature reside, namely Viṣṇu, Brahmā and Śiva. This Viṣṇu is known as the Kṣīrodakaśāyī Viṣṇu, and He acts as the Supersoul in every living being. There are innumerable universes floating on the Causal Ocean, and in each of them the representation of the virāṭ form of the Lord is there along with innumerable suns, moons, heavenly demigods, Brahmās, Viṣṇus and Śivas, all of them situated in one part of the inconceivable potency of Lord Kṛṣṇa, as stated in the Bhagavad-gītā (10.42).

TEXT 29

indrādayo bāhava āhur usrāḥ

karṇau diśaḥ śrotram amuṣya śabdaḥ

nāsatya-dasrau paramasya nāse

ghrāṇo 'sya gandho mukham agnir iddhaḥ

SYNONYMS

indra-ādayaḥ-demigods headed by the heavenly king, Indra; bāhavaḥ-arms; āhuḥ-are called; usrāḥ-the demigods; karṇau-the ears; diśaḥ-the four directions; śrotram-the sense of hearing; amuṣya-of the Lord; śabdaḥ-sound; nāsatya-dasrau-the demigods known as the Aśvinī-kumāras; paramasya-of the Supreme; nāse-nostrils; ghrāṇaḥ-the sense of smell; asya-of Him; gandhaḥ-fragrance; mukham-the mouth; agniḥ-fire; iddhaḥ-blazing.

His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.

The description of the gigantic form of the Personality of Godhead made in the Eleventh Chapter of the Bhagavad-gītā is further explained here in the Śrīmad-Bhāgavatam. The description in the Bhagavad-gītā (11.30) runs as follows: "O Viṣṇu, I see You devouring all people in Your blazing mouths and covering all the universe by Your immeasurable rays. Scorching the worlds, You are manifest." In that way, Śrīmad-Bhāgavatam is the postgraduate study for the student of the Bhagavad-gītā. Both of them are the science of Kṛṣṇa, the Absolute Truth, and so they are interdependent.

The conception of the virāṭ-puruṣa, or the gigantic form of the Supreme Lord, is said to include all the dominating demigods as well as the dominated living beings. Even the minutest part of a living being is controlled by the empowered agency of the Lord. Since the demigods are included in the gigantic form of the Lord, worship of the Lord, whether in His gigantic material conception or in His eternal transcendental form as Lord Śrī Kṛṣṇa, also appeases the demigods and all the other parts and parcels, as much as watering the root of a tree distributes energy to all of the tree's other parts. Consequently, for a materialist also, worship of the universal gigantic form of the Lord leads one to the right path. One need not risk being misled by approaching many demigods for fulfillment of different desires. The real entity is the Lord Himself, and all others are imaginary, for everything is included in Him only.

TEXT 30

dyaur akṣiṇī cakṣur abhūt pataṅgaḥ

pakṣmāṇi viṣṇor ahanī ubhe ca

tad-bhrū-vijṛmbhaḥ parameṣṭhi-dhiṣṇyam

āpo 'sya tālū rasa eva jihvā

SYNONYMS

dyauḥ-the sphere of outer space; akṣiṇī-the eyeballs; cakṣuḥ-of eyes (senses); abhūt-it so became; pataṅgaḥ-the sun; pakṣmāṇi-eyelids; viṣṇoḥ-of the Personality of Godhead, Śrī Viṣṇu; ahanī-day and night; ubhe-both; ca-and; tat-His; bhrū-eyebrows; vijṛmbhaḥ-movements; parameṣṭhi-the supreme entity (Brahmā); dhiṣṇyam-post; āpaḥ-Varuṇa, the director of water; asya-His; tālū-palate; rasaḥ-juice; eva-certainly; jihvā-the tongue.

The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, the Brahmā and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.

To common sense the description in this verse appears to be somewhat contradictory because sometimes the sun has been described as the eyeball and sometimes as the outer space sphere. But there is no room for common sense in the injunctions of the śāstras. We must accept the description of the śāstras and concentrate more on the form of the virāṭ-rūpa than on common sense. Common sense is always imperfect, whereas the description in the śāstras is always perfect and complete. If there is any incongruity, it is due to our imperfection and not the śāstras'. That is the method of approaching Vedic wisdom.

TEXT 31

chandāṁsy anantasya śiro gṛṇanti

daṁṣṭrā yamaḥ sneha-kalā dvijāni

hāso janonmāda-karī ca māyā

duranta-sargo yad-apāṅga-mokṣaḥ

SYNONYMS

chandāṁsi-the Vedic hymns; anantasya-of the Supreme; śiraḥ-the cerebral passage; gṛṇanti-they say; daṁṣṭrāḥ-the jaws of teeth; yamaḥ-Yamarāja, the director of sinners; sneha-kalāḥ-the art of affection; dvijāni-the set of teeth; hāsaḥ-smile; jana-unmāda-karī-the most alluring; ca-also; māyā-illusory energy; duranta-unsurpassable; sargaḥ-the material creation; yat-apāṅga-whose glance; mokṣaḥ-casting over.

They say that the Vedic hymns are the cerebral passage of the Lord, and His jaws of teeth are Yama, god of death, who punishes the sinners. The art of affection is His set of teeth, and the most alluring illusory material energy is His smile. This great ocean of material creation is but the casting of His glance over us.

According to Vedic assertion, this material creation is the result of the Lord's casting a glance over the material energy, which is described herein as the most alluring illusory energy. The conditioned souls who are allured by such materialism should know that the material temporary creation is simply an imitation of the reality and that those who are captivated by such alluring glances of the Lord are put under the direction of the controller of sinners called Yamarāja. The Lord smiles affectionately, displaying His teeth. The intelligent person who can grasp these truths about the Lord becomes a soul fully surrendered unto Him.

TEXT 32

vrīḍottarauṣṭho 'dhara eva lobho

dharmaḥ stano 'dharma-patho 'sya pṛṣṭham

kas tasya meḍhraṁ vṛṣaṇau ca mitrau

kukṣiḥ samudrā girayo 'sthi-saṅghāḥ

SYNONYMS

vrīḍa-modesty; uttara-upper; oṣṭhaḥ-lip; adharaḥ-chin; eva-certainly; lobhaḥ-hankering; dharmaḥ-religion; stanaḥ-breast; adharma-irreligion; pathaḥ-way; asya-His; pṛṣṭham-back; kaḥ-Brahmā; tasya-His; meḍhram-genitals; vṛṣaṇau-testicles; ca-also; mitrau-the Mitrā-varuṇas; kukṣiḥ-waist; samudrāḥ-the oceans; girayaḥ-the hills; asthi-bones; saṅghāḥ-stack.

Modesty is the upper portion of His lips, hankering is His chin, religion is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world, is His genitals, and the Mitrā-varuṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.

The Supreme Lord is not impersonal, as misconceived by less intelligent thinkers. Rather, He is the Supreme person, as confirmed in all authentic Vedic literatures. But His personality is different from what we can conceive. It is stated here that Brahmājī acts as His genitals and that the Mitrā-varuṇas are His two testicles. This means that as a person He is complete with all bodily organs, but they are of different types with different potencies. When the Lord is described as impersonal, therefore, it should be understood that His personality is not exactly the type of personality found within our imperfect speculation. One can, however, worship the Lord even by seeing the hills and mountains or the ocean and the sky as different parts and parcels of the gigantic body of the Lord, the virāṭ-puruṣa. The virāṭ-rūpa, as exhibited by Lord Kṛṣṇa to Arjuna, is a challenge to the unbelievers.

TEXT 33

nadyo 'sya nāḍyo 'tha tanū-ruhāṇi

mahī-ruhā viśva-tanor nṛpendra

ananta-vīryaḥ śvasitaṁ mātariśvā

gatir vayaḥ karma guṇa-pravāhaḥ

SYNONYMS

nadyaḥ-the rivers; asya-of Him; nāḍyaḥ-veins; atha-and thereafter; tanū-ruhāṇi-hairs on the body; mahī-ruhāḥ-the plants and trees; viśva-tanoḥ-of the universal form; nṛpa-indra-O King; ananta-vīryaḥ-of the omnipotent; śvasitam-breathing; mātariśvā-air; gatiḥ-movement; vayaḥ-passing ages; karma-activity; guṇa-pravāhaḥ-reactions of the modes of nature.

O King, the rivers are the veins of the gigantic body, the trees are the hairs of His body, and the omnipotent air is His breath. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.

The Personality of Godhead is not a dead stone, nor is He inactive, as is poorly thought by some schools. He moves with the progress of time, and therefore lie knows all about the past and future, along with His present activities. There is nothing unknown to Him. The conditioned souls are driven by the reactions of the modes of material nature, which are the activities of the Lord. As stated in the Bhagavad-gītā (7.12), the modes of nature act under His direction only, and as such no natural functions are blind or automatic. The power behind the activities is the supervision of the Lord, and thus the Lord is never inactive as is wrongly conceived. The Vedas say that the Supreme Lord has nothing to do personally, as is always the case with superiors, but everything is done by His direction. As it is said, not a blade of grass moves without His sanction. In the Brahma-saṁhitā (5.48), it is said that all the universes and the heads of them (the Brahmās) exist only for the duration of His breathing period. The same is confirmed here. The air on which the universes and the planets within the universes exist is nothing but a bit of the breath of the unchallengeable virāṭ-puruṣa. So even by studying the rivers, trees, air and passing ages, one can conceive of the Personality of Godhead without being misled by the formless conception of the Lord. In the Bhagavad-gītā (12.5) it is stated that those who are much inclined to the formless conception of the Supreme Truth are more troubled than those who can intelligently conceive of the personal form.

TEXT 34

īśasya keśān vidur ambuvāhān

vāsas tu sandhyāṁ kuru-varya bhūmnaḥ

avyaktam āhur hṛdayaṁ manaś ca

sa candramāḥ sarva-vikāra-kośaḥ

SYNONYMS

īśasya-of the supreme controller; keśān-hairs on the head; viduḥ-you may know it from me; ambu-vāhān-the clouds which carry water; vāsaḥ tu-the dress; sandhyām-termination of day and night; kuru-varya-O best of the Kurus; bhūmnaḥ-of the Almighty; avyaktam-the prime cause of material creation; āhuḥ-it is said; hṛdayam-intelligence; manaḥ ca-and the mind; saḥ-He; candramāḥ-the moon; sarva-vikāra-kośaḥ-the reservoir of all changes.

O best amongst the Kurus, the clouds which carry water are the hairs on His head, the terminations of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.

TEXT 35

vijñāna-śaktiṁ mahim āmananti

sarvātmano 'ntaḥ-karaṇaṁ giritram

aśvāśvatary-uṣṭra-gajā nakhāni

sarve mṛgāḥ paśavaḥ śroṇi-deśe

SYNONYMS

vijñāna-śaktim-consciousness; mahim-the principle of matter; āmananti-they call it so; sarva-ātmanaḥ-of the omnipresent; antaḥ-karaṇam-ego; giritram-Rudra (Śiva); aśva-horse; aśvatari-mule; uṣṭra-camel; gajāḥ-elephant; nakhāni-nails; sarve-all other; mṛgāḥ-stags; paśavaḥ-quadrupeds; śroṇi-deśe-on the region of the belt.

The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. The horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.

TEXT 36

vayāṁsi tad-vyākaraṇaṁ vicitraṁ

manur manīṣā manujo nivāsaḥ

gandharva-vidyādhara-cāraṇāpsaraḥ

svara-smṛtīr asurānīka-vīryaḥ

SYNONYMS

vayāṁsi-varieties of birds; tat-vyākaraṇam-vocables; vicitram-artistic; manuḥ-the father of mankind; manīṣā-thoughts; manujaḥ-mankind (the sons of Manu); nivāsaḥ-residence; gandharva-the human beings named Gandharvas; vidyādhara-the Vidyādharas; cāraṇa-the Cāraṇas; apsaraḥ-the angels; svara-musical rhythm; smṛtīḥ-remembrance; asura-anīka-the demoniac soldiers; vīryaḥ-prowess.

Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.

The aesthetic sense of the Lord is manifested in the artistic, colorful creation of varieties of birds like the peacock, parrot and cuckoo. The celestial species of human beings, like the Gandharvas and Vidyādharas, can sing wonderfully and can entice even the minds of the heavenly demigods. Their musical rhythm represents the musical sense of the Lord. How then can He be impersonal? His musical taste, artistic sense and standard intelligence, which is never fallible, are different signs of His supreme personality. The Manu-saṁhitā is the standard lawbook for humanity, and every human being is advised to follow this great book of social knowledge. Human society is the residential quarters for the Lord. This means that the human being is meant for God realization and association with God. This life is a chance for the conditioned soul to regain his eternal God consciousness and thus fulfill the mission of life. Mahārāja Prahlāda is the right type of representative of the Lord in the family of asuras. None of the living beings is away from the Lord's gigantic body. Each and every one has a particular duty in relation to the supreme body. Disruption in the matter of discharging the specific duty assigned to each and every living being is the cause of disharmony between one living being and another, but when the relation is reestablished in relation with the Supreme Lord, there is complete unity between all living beings, even up to the limit of the wild animals and human society. Lord Caitanya Mahāprabhu displayed this living unity in the jungle of Madhya Pradesh, where even the tigers, elephants and many other ferocious animals perfectly cooperated in glorifying the Supreme Lord. That is the way to peace and amity all over the world.

TEXT 37

brahmānanaṁ kṣatra-bhujo mahātmā

viḍ ūrur aṅghri-śrita-kṛṣṇa-varṇaḥ

nānābhidhābhījya-gaṇopapanno

dravyātmakaḥ karma vitāna-yogaḥ

SYNONYMS

brahma-the brāhmaṇas; ānanam-the face; kṣatra-the kṣatriyas; bhujaḥ-the arms; mahātmā-the virāṭ-puruṣa; viṭ-the vaiśyas; ūruḥ-the thighs; aṅghri-śrita-under the protection of His feet; kṛṣṇa-varṇaḥ-the śūdras; nānā-various; abhidhā-by names; abhījya-gaṇa-the demigods; upapannaḥ-being overtaken; dravya-ātmakaḥ-with feasible goods; karma-activities; vitāna-yogaḥ-performances of sacrifice.

The virāṭ-puruṣa's face is the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and the śūdras are under the protection of His feet. All the worshipable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord.

Monotheism is practically suggested here. Offering sacrifices to many demigods under different names is mentioned in the Vedic literatures, but the suggestion made in this verse is that all those varieties of demigods are included in the form of the Supreme Personality of Godhead; they are only the parts and parcels of the original whole. Similarly, the divisions of the orders of human society, namely the brāhmaṇas (the intelligent class), the kṣatriyas (the administrators), the vaiśyas (the mercantile community) and the śūdras (the laborer class), are all included in the body of the Supreme. As such, sacrifice by every one of them in terms of pleasing the Supreme by feasible goods is recommended. Generally, the sacrifice is offered with clarified butter and grains, but with the progress of time, human society has produced varieties of goods by transforming materials supplied by God's material nature. Human society, therefore, must learn to offer sacrifices not only with clarified butter, but also with other manufactured goods in the propagation of the Lord's glory, and that will bring about perfection in human society. The intelligent class of men, or brāhmaṇas, may give direction for such sacrifices in consultation with the previous ācāryas; the administrators may give all facilities to perform such sacrifices; the vaiśya class or mercantile community, who produce such goods, may offer them for sacrifice; and the śūdra class may offer their manual labor for the successful termination of such sacrifice. Thus by the cooperation of all classes of human beings, the sacrifice recommended in this age, namely the sacrifice of congregational chanting of the holy name of the Lord, may be executed for the common welfare of all the people of the world.

TEXT 38

iyān asāv īśvara-vigrahasya

yaḥ sanniveśaḥ kathito mayā te

sandhāryate 'smin vapuṣi sthaviṣṭhe

manaḥ sva-buddhyā na yato 'sti kiñcit

SYNONYMS

iyān-all these; asau-that; īśvara-Supreme Lord; vigrahasya-of the form; yaḥ-whatsoever; sanniveśaḥ-as they are located; kathitaḥ-explained; mayā-by me; te-unto you; sandhāryate-one may concentrate; asmin-in this; vapuṣi-form of virāṭ; sthaviṣṭhe-in the gross; manaḥ-mind; sva-buddhyā-by one's intelligence; na-not; yataḥ-beyond Him; asti-there is; kiñcit-anything else.

I have thus explained to you the gross material gigantic conception of the Personality of Godhead. One who seriously desires liberation concentrates his mind on this form of the Lord, because there is nothing more than this in the material world.

In the Bhagavad-gītā (9.10), the Supreme Personality of Godhead has verily explained that the material nature is only an order-carrying agent of His. She is one of the different potencies of the Lord, and she acts under His direction only. As the supreme transcendental Lord, He simply casts a glance over the material principle, and thus the agitation of matter begins, and the resultant actions are manifested one after another by six kinds of gradual differentiations. All material creation is moving in that way, and thus it appears and disappears in due course.

Less intelligent persons with a poor fund of knowledge cannot accommodate the thought of this inconceivable potency of the Lord Śrī Kṛṣṇa, by which He appears just like a human being (Bg. 9.11). His appearance in the material world as one of us is also His causeless mercy upon the fallen souls. He is transcendental to all material conceptions, but by His unbounded mercy upon His pure devotees, He comes down and manifests Himself as the Personality of Godhead. Materialistic philosophers and scientists are too much engrossed with atomic energy and the gigantic situation of the universal form, and they offer respect more seriously to the external phenomenal feature of material manifestations than to the noumenal principle of spiritual existence. The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience. Because they are unable to accept the personal feature of the Supreme Lord, the Lord is kind enough to demonstrate the virāṭ feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes that there is nothing beyond this gigantic feature of the Lord. None of the materialistic thoughtful men can go beyond this conception of the gigantic form. The minds of the materialistic men are flickering and constantly changing from one aspect to another. Therefore, one is advised to think of the Lord by thinking of any part of His gigantic body, and by one's intelligence only one can think of Him in any manifestation of the material world-the forest, the hill, the ocean, the man, the animal, the demigod, the bird, the beast or anything else. Each and every item of the material manifestation entails a part of the body of the gigantic form, and thus the flickering mind can be fixed in the Lord only and nothing else. This process of concentrating on the different bodily parts of the Lord will gradually diminish the demoniac challenge of godlessness and bring about gradual development of devotional service to the Lord. Everything being a part and parcel of the Complete Whole, the neophyte student will gradually realize the hymns of Īśopaniṣad which state that the Supreme Lord is everywhere, and thus he will learn the art of not committing any offense to the body of the Lord. This sense of God-mindedness will diminish one's pride in challenging the existence of God. Thus one can learn to show respect to everything, for all things are parts and parcels of the supreme body.

TEXT 39

sa sarva-dhī-vṛtty-anubhūta-sarva

ātmā yathā svapna-janekṣitaikaḥ

taṁ satyam ānanda-nidhiṁ bhajeta

nānyatra sajjed yata ātma-pātaḥ

SYNONYMS

saḥ-He (the Supreme Person); sarva-dhī-vṛtti-the process of realization by all sorts of intelligence; anubhūta-cognizant; sarve-everyone; ātmā-the Supersoul; yathā-as much as; svapna-jana-a person dreaming; īkṣita-seen by; ekaḥ-one and the same; tam-unto Him; satyam-the Supreme Truth; ānanda-nidhim-the ocean of bliss; bhajeta-must one worship; na-never; anyatra-anything else; sajjet-be attached; yataḥ-whereby; ātma-pātaḥ-degradation of oneself.

One should concentrate his mind upon the Supreme Personality of Godhead, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.

In this verse, the process of devotional service is indicated by the great Gosvāmī, Śrīla Śukadeva. He tries to impress upon us that instead of diverting our attention to several branches of self-realization, we should concentrate upon the Supreme Personality of Godhead as the supreme object of realization, worship and devotion. Self-realization is, as it were, offering a fight for eternal life against the material struggle for existence, and therefore by the illusory grace of the external energy, the yogī or the devotee is faced with many allurements which can entangle a great fighter again in the bondage of material existence. A yogī can attain miraculous successes in material achievements, such as aṇimā and laghimā, by which one can become more minute than the minutest or lighter than the lightest, or in the ordinary sense, one may achieve material benedictions in the shape of wealth and women. But one is warned against such allurements because entanglement again in such illusory pleasure means degradation of the self and further imprisonment in the material world. By this warning, one should follow one's vigilant intelligence only.

The Supreme Lord is one, and His expansions are various. He is therefore the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord's seeing is primary. One cannot see anything without the Lord's having first seen it. That is the instruction of the Vedas and the Upaniṣads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Śrī Caitanya Mahāprabhu as the philosophy of acintya-bhedābheda-tattva. The virāṭ-rūpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the virāṭ or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the virāṭ-rūpa is also the manifestation of Nārāyaṇa or Viṣṇu, and going further on and on one will eventually see that Lord Kṛṣṇa is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Kṛṣṇa, or, for that matter, His plenary expansion Nārāyaṇa, and none else. In the Vedic hymns, it is clearly said that first of all Nārāyaṇa cast a glance over matter and thus there was creation. Before creation, there was neither Brahmā nor Śiva, and what to speak of others. Śrīpāda Śaṅkarācārya has definitely accepted this, that Nārāyaṇa is beyond the material creation and that all others are within the material creation. The whole material creation, therefore, is one with and different from Nārāyaṇa, simultaneously, and this supports the acintya-bhedābheda-tattva philosophy of Lord Śrī Caitanya Mahāprabhu. Being an emanation from the glancing potency of Nārāyaṇa, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahiraṅgā māyā) and is aloof from the internal potency (ātma-māyā), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in his dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dreamlike creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dreamlike creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. As a part of Him, one should therefore concentrate on Him only, without deviation; otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gītā (9.7) as follows:

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

"O son of Kuntī, at the end of the millennium every material manifestation enters into My nature, and at the beginning of another millennium, by My potency, I again create."

The human life, however, is an opportunity to get out of this repetition of creation and annihilation. It is a means whereby one may escape the Lord's external potency and enter into His internal potency.

Thus end the Bhaktivedanta purports of the Second Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "The First Step in God Realization."

Chapter Two

The Lord in the Heart

TEXT 1

śrī-śuka uvāca

evaṁ purā dhāraṇayātma-yonir

naṣṭāṁ smṛtiṁ pratyavarudhya tuṣṭāt

tathā sasarjedam amogha-dṛṣṭir

yathāpyayāt prāg vyavasāya-buddhiḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-just in the same way; purā-prior to the manifestation of the cosmos; dhāraṇayā-by such a conception; ātma-yoniḥ-of Brahmājī; naṣṭām-lost; smṛtim-remembrance; pratyavarudhya-by regaining consciousness; tuṣṭāt-because of appeasing the Lord; tathā-thereafter; sasarja-created; idam-this material world; amogha-dṛṣṭiḥ-one who has attained clear vision; yathā-as; apyayāt-created; prāk-as formerly; vyavasāya-ascertained; buddhiḥ-intelligence.

Śrī Śukadeva Gosvāmī said: Formerly, prior to the manifestation of the cosmos, Lord Brahmā, by meditating on the virāṭ-rūpa, regained his lost consciousness by appeasing the Lord. Thus he was able to rebuild the creation as it was before.

The example cited herein of Śrī Brahmājī is one of forgetfulness. Brahmājī is the incarnation of one of the mundane attributes of the Lord. Being the incarnation of the passion mode of material nature, he is empowered by the Lord to generate the beautiful material manifestation. Yet due to his being one of the numerous living entities, he is apt to forget the art of his creative energy. This forgetfulness of the living being-beginning from Brahmā down to the lowest insignificant ant-is a tendency which can be counteracted by meditation on the virāṭ-rūpa of the Lord. This chance is available in the human form of life, and if a human being follows the instruction of Śrīmad-Bhāgavatam and begins to meditate upon the virāṭ-rūpa, then revival of his pure consciousness and counteraction of the tendency to forget his eternal relationship with the Lord can follow simultaneously. And as soon as this forgetfulness is removed, the vyavasāya-buddhi, as mentioned here and in the Bhagavad-gītā (2.41), follows at once. This ascertained knowledge of the living being leads to loving service to the Lord, which the living being requires. The kingdom of God is unlimited; therefore the number of the assisting hands of the Lord is also unlimited. The Bhagavad-gītā (13.14) asserts that the Lord has His hands, legs, eyes and mouths in every nook and corner of His creation, This means that the expansions of differentiated parts and parcels, called jīvas or living entities, are assisting hands of the Lord, and all of them are meant for rendering a particular pattern of service to the Lord. The conditioned soul, even in the position of a Brahmā, forgets this by the influence of illusory, material energy generated out of false egoism. One can counteract such false egoism by invoking God consciousness. Liberation means getting out of the slumber of forgetfulness and becoming situated in the real loving service of the Lord, as exemplified in the case of Brahmā. The service of Brahmā is the sample of service in liberation distinguished from the so-called altruistic services full of mistakes and forgetfulness. Liberation is never inaction, but service without human mistakes.

TEXT 2

śābdasya hi brahmaṇa eṣa panthā

yan nāmabhir dhyāyati dhīr apārthaiḥ

paribhramaṁs tatra na vindate 'rthān

māyāmaye vāsanayā śayānaḥ

SYNONYMS

śābdasya-of the Vedic sound; hi-certainly; brahmaṇaḥ-of the Vedas; eṣaḥ-these; panthāḥ-the way; yat-what is; nāmabhiḥ-by different names; dhyāyati-ponders; dhīḥ-intelligence; apārthaiḥ-by meaningless ideas; paribhraman-wandering; tatra-there; na-never; vindate-enjoys; arthān-realities; māyā-maye-in illusory things; vāsanayā-by different desires; śayānaḥ-as if dreaming in sleep.

The way of presentation of the Vedic sounds is so bewildering that it directs the intelligence of the people to meaningless things like the heavenly kingdoms. The conditioned souls hover in dreams of such heavenly illusory pleasures, but actually they do not relish any tangible happiness in such places.

The conditioned soul is always engaged in laying out plans for happiness within the material world, even up to the end of the universal limit. He is not even satisfied with available amenities on this planet earth, where he has exploited the resources of nature to the best of his ability. He wants to go to the moon or the planet Venus to exploit resources there. But the Lord has warned us in the Bhagavad-gītā (8.16) about the worthlessness of all the innumerable planets of this universe, as well as those planets within other systems. There are innumerable universes and also innumerable planets in each of them. But none of them is immune to the chief miseries of material existence, namely the pangs of birth, the pangs of death, the pangs of old age and the pangs of disease. The Lord says that even the topmost planet, known as the Brahmaloka or Satyaloka, (and what to speak of other planets, like the heavenly planets) is not a happy land for residential purposes, due to the presence of material pangs, as above mentioned. Conditioned souls are strictly under the laws of fruitive activities, and as such they sometimes go up to Brahmaloka and again come down to Pātālaloka, as if they were unintelligent children on a merry-go-round. The real happiness is in the kingdom of God, where no one has to undergo the pangs of material existence. Therefore, the Vedic ways of fruitive activities for the living entities are misleading. One thinks of a superior way of life in this country or that, or on this planet or another, but nowhere in the material world can he fulfill his real desire of life, namely eternal life, full intelligence and complete bliss. Indirectly, Śrīla Śukadeva Gosvāmī affirms that Mahārāja Parīkṣit, in the last stage of life, should not desire to transfer himself to the so-called heavenly planets, but should prepare himself for going back home, back to Godhead. None of the material planets, nor the amenities available there for living conditions, is everlasting; therefore one must have a factual reluctance to enjoy such temporary happiness as they afford.

TEXT 3

ataḥ kavir nāmasu yāvad arthaḥ

syād apramatto vyavasāya-buddhiḥ

siddhe 'nyathārthe na yateta tatra

pariśramaṁ tatra samīkṣamāṇaḥ

SYNONYMS

ataḥ-for this reason; kaviḥ-the enlightened person; nāmasu-in names only; yāvat-minimum; arthaḥ-necessity; syāt-must be; apramattaḥ-without being mad after them; vyavasāya-buddhiḥ-intelligently fixed; siddhe-for success; anyathā-otherwise; arthe-in the interest of; na-should never; yateta-endeavor for; tatra-there; pariśramam-laboring hard; tatra-there; samīkṣamāṇaḥ-one who sees practically.

For this reason the enlightened person should endeavor only for the minimum necessities of life while in the world of names. He should be intelligently fixed and never endeavor for unwanted things, being competent to perceive practically that all such endeavors are merely hard labor for nothing.

The bhāgavata-dharma, or the cult of Śrīmad-Bhāgavatam, is perfectly distinct from the way of fruitive activities, which are considered by the devotees to be merely a waste of time. The whole universe, or for that matter all material existence, is moving on as jagat, simply for planning business to make one's position very comfortable or secure, although everyone sees that this existence is neither comfortable nor secure and can never become comfortable or secure at any stage of development. Those who are captivated by the illusory advancement of material civilization (following the way of phantasmagoria) are certainly madmen. The whole material creation is a jugglery of names only; in fact, it is nothing but a bewildering creation of matter like earth, water and fire. The buildings, furniture, cars, bungalows, mills, factories, industries, peace, war or even the highest perfection of material science, namely atomic energy and electronics, are all simply bewildering names of material elements with their concomitant reactions of the three modes. Since the devotee of the Lord knows them perfectly well, he is not interested in creating unwanted things for a situation which is not at all reality, but simply names of no more significance than the babble of sea waves. The great kings, leaders and soldiers fight with one another in order to perpetuate their names in history. They are forgotten in due course of time, and they make a place for another era in history. But the devotee realizes how much history and historical persons are useless products of flickering time. The fruitive worker aspires after a big fortune in the matter of wealth, woman and worldly adoration, but those who are fixed in perfect reality are not at all interested in such false things. For them it is all a waste of time. Since every second of human life is important, an enlightened man should be very careful to utilize time very cautiously. One second of human life wasted in the vain research of planning for happiness in the material world can never be replaced, even if one spends millions of coins of gold. Therefore, the transcendentalist desiring freedom from the clutches of māyā, or the illusory activities of life, is warned herewith not to be captivated by the external features of fruitive actors. Human life is never meant for sense gratification, but for self-realization. Śrīmad-Bhāgavatam instructs us solely on this subject from the very beginning to the end. Human life is simply meant for self-realization. The civilization which aims at this utmost perfection never indulges in creating unwanted things, and such a perfect civilization prepares men only to accept the bare necessities of life or to follow the principle of the best use of a bad bargain. Our material bodies and our lives in that connection are bad bargains because the living entity is actually spirit, and spiritual advancement of the living entity is absolutely necessary. Human life is intended for the realization of this important factor, and one should act accordingly, accepting only the bare necessities of life and depending more on God's gift without diversion of human energy for any other purpose, such as being mad for material enjoyment. The materialistic advancement of civilization is called "the civilization of the demons," which ultimately ends in wars and scarcity. The transcendentalist is specifically warned herewith to be fixed in mind, so that even if there is difficulty in plain living and high thinking he will not budge even an inch from his stark determination. For a transcendentalist, it is a suicidal policy to be intimately in touch with the sense gratifiers of the world, because such a policy will frustrate the ultimate gain of life. Śukadeva Gosvāmī met Mahārāja Parīkṣit when the latter felt a necessity for such a meeting. It is the duty of a transcendentalist to help persons who desire real salvation and to support the cause of salvation. One might note that Śukadeva Gosvāmī never met Mahārāja Parīkṣit while he was ruling as a great king. For a transcendentalist, the mode of activities is explained in the next śloka.

TEXT 4

satyāṁ kṣitau kiṁ kaśipoḥ prayāsair

bāhau svasiddhe hy upabarhaṇaiḥ kim

saty añjalau kiṁ purudhānna-pātryā

dig-valkalādau sati kiṁ dukūlaiḥ

SYNONYMS

satyām-being in possession; kṣitau-earthly flats; kim-where is the necessity; kaśipoḥ-of beds and cots; prayāsaiḥ-endeavoring for; bāhau-the arms; sva-siddhe-being self-sufficient; hi-certainly; upabarhaṇaiḥ-bed and bedstead; kim-what is the use; sati-being present; añjalau-the palms of the hands; kim-what is the use; purudhā-varieties of; anna-eatables; pātryā-by the utensils; dik-open space; valkala-ādau-skins of trees; sati-being existent; kim-what is the use of; dukūlaiḥ-clothes.

When there are ample earthly flats to lie on, what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, what is the necessity of clothing?

The necessities of life for the protection and comfort of the body must not be unnecessarily increased. Human energy is spoiled in a vain search after such illusory happiness. If one is able to lie down on the floor, then why should one endeavor to get a good bedstead or soft cushion to lie on? If one can rest without any pillow and make use of the soft arms endowed by nature, there is no necessity of searching after a pillow. If we make a study of the general life of the animals, we can see that they have no intelligence for building big houses, furniture, and other household paraphernalia, and yet they maintain a healthy life by lying down on the open land. They do not know how to cook or prepare foodstuff, yet they still live healthy lives more easily than the human being. This does not mean that human civilization should revert to animal life or that the human being should live naked in the jungles without any culture, education and sense of morality. An intelligent human cannot live the life of an animal; rather, man should try to utilize his intelligence in arts and science, poetry and philosophy. In such a way he can further the progressive march of human civilization. But here the idea given by Śrīla Śukadeva Gosvāmī is that the reserve energy of human life, which is far superior to that of animals, should simply he utilized for self-realization. Advancement of human civilization must be towards the goal of establishing our lost relationship with God, which is not possible in any form of life other than the human. One must realize the nullity of the material phenomenon, considering it a passing phantasmagoria, and must endeavor to make a solution to the miseries of life. Self-complacence with a polished type of animal civilization geared to sense gratification is delusion, and such a "civilization" is not worthy of the name. In pursuit of such false activities, a human being is in the clutches of māyā, or illusion. Great sages and saints in the days of yore were not living in palatial buildings furnished with good furniture and so-called amenities of life. They used to live in huts and groves and sit on the flat ground, and yet they have left immense treasures of high knowledge with all perfection. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī were high-ranking ministers of state, but they were able to leave behind them immense writings on transcendental knowledge, while residing only for one night underneath one tree. They did not live even two nights under the same tree, and what to speak of well-furnished rooms with modern amenities. And still they were able to give us most important literatures of self-realization. So-called comforts of life are not actually helpful for progressive civilization; rather, they are detrimental to such progressive life. In the system of sanātana-dharma, of four divisions of social life and four orders of progressive realization, there are ample opportunities and sufficient directions for a happy termination of the progressive life, and the sincere followers are advised therein to accept a voluntary life of renunciation in order to achieve the desired goal of life. If one is not accustomed to abiding by the life of renunciation and self-abnegation from the beginning, one should try to get into the habit at a later stage of life as recommended by Śrīla Śukadeva Gosvāmī, and that will help one to achieve the desired success.

TEXT 5

cīrāṇi kiṁ pathi na santi diśanti bhikṣāṁ

naivāṅghripāḥ para-bhṛtaḥ sarito 'py aśuṣyan

ruddhā guhāḥ kim ajito 'vati nopasannān

kasmād bhajanti kavayo dhana-durmadāndhān

SYNONYMS

cīrāṇi-torn clothes; kim-whether; pathi-on the road; na-not; santi-there is; diśanti-give in charity; bhikṣām-alms; na-not; eva-also; aṅghripāḥ-the trees; para-bhṛtaḥ-one who maintains others; saritaḥ-the rivers; api-also; aśuṣyan-have dried up; ruddhāḥ-closed; guhāḥ-caves; kim-whether; ajitaḥ-the Almighty Lord; avati-give protection; na-not; upasannān-the surrendered soul; kasmāt-what for, then; bhajanti-flatters; kavayaḥ-the learned; dhana-wealth; durmada-andhān-too intoxicated by.

Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth?

The renounced order of life is never meant for begging or living at the cost of others as a parasite. According to the dictionary, a parasite is a sycophant who lives at the cost of society without making any contribution to that society. The renounced order is meant for contributing something substantial to society and not depending on the earnings of the householders. On the contrary, acceptance of alms from the householders by the bona fide mendicant is an opportunity afforded by the saint for the tangible benefit of the donor. In the sanātana-dharma institution, alms-giving to the mendicant is part of a householder's duty, and it is advised in the scriptures that the householders should treat the mendicants as their family children and should provide them with food, clothing, etc., without being asked. Pseudo-mendicants, therefore, should not take advantage of the charitable disposition of the faithful householders. The first duty of a person in the renounced order of life is to contribute some literary work for the benefit of the human being in order to give him realized direction toward self-realization. Amongst the other duties in the renounced order of life of Śrīla Sanātana, Śrīla Rūpa and the other Gosvāmīs of Vṛndāvana, the foremost duty discharged by them was to hold learned discourses amongst themselves at Sevākuñja, Vṛndāvana (the spot where Śrī Rādhā-Dāmodara Temple was established by Śrīla Jīva Gosvāmī and where the actual samādhi tombs of Śrīla Rūpa Gosvāmī and Śrīla Jīva Gosvāmī are laid). For the benefit of all in human society, they left behind them immense literatures of transcendental importance. Similarly, all the ācāryas who voluntarily accepted the renounced order of life aimed at benefiting human society and not at living a comfortable or irresponsible life at the cost of others. However, those who cannot give any contribution should not go to the householders for food, for such mendicants asking bread from the householders are an insult to the highest order. Śukadeva Gosvāmī gave this warning especially for those mendicants who adopt this line of profession to solve their economic problems. Such mendicants are in abundance in the age of Kali. When a man becomes a mendicant willfully or by circumstances, he must be of firm faith and conviction that the Supreme Lord is the maintainer of all living beings everywhere in the universe. Why, then, would He neglect the maintenance of a surrendered soul who is cent percent engaged in the service of the Lord? A common master looks to the necessities of his servant, so how much more would the all-powerful, all-opulent Supreme Lord look after the necessities of life for a fully surrendered soul. The general rule is that a mendicant devotee will accept a simple small loincloth without asking anyone to give it in charity. He simply salvages it from the rejected torn cloth thrown in the street. When he is hungry he may go to a magnanimous tree which drops fruits, and when he is thirsty he may drink water from the flowing river. He does not require to live in a comfortable house, but should find a cave in the hills and not be afraid of jungle animals, keeping faith in God, who lives in everyone's heart. The Lord may dictate to tigers and other jungle animals not to disturb His devotee. Haridāsa Ṭhākura, a great devotee of Lord Śrī Caitanya, used to live in such a cave, and by chance a great venomous snake was a co-partner of the cave. Some admirer of Ṭhākura Haridāsa who had to visit the Ṭhākura every day feared the snake and suggested that the Ṭhākura leave that place. Because his devotees were afraid of the snake and they were regularly visiting the cave, Ṭhākura Haridāsa agreed to the proposal on their account. But as soon as this was settled, the snake actually crawled out of its hole in the cave and left the cave for good before everyone present. By the dictation of the Lord, who lived also within the heart of the snake, the snake gave preference to Haridāsa and decided to leave the place and not disturb him. So this is a tangible example of how the Lord gives protection to a bona fide devotee like Ṭhākura Haridāsa. According to the regulations of the sanātana-dharma institution, one is trained from the beginning to depend fully on the protection of the Lord in all circumstances. The path of renunciation is recommended for acceptance by one who is fully accomplished and fully purified in his existence. This stage is described also in the Bhagavad-gītā (16.5) as daivī sampat. A human being is required to accumulate daivī sampat, or spiritual assets; otherwise, the next alternative, āsurī sampat, or material assets, will overcome him disproportionately, and thus one will be forced into the entanglement of different miseries of the material world. A sannyāsī should always live alone, without company, and he must be fearless. He should never be afraid of living alone, although he is never alone. The Lord is residing in everyone's heart, and unless one is purified by the prescribed process, one will feel that he is alone. But a man in the renounced order of life must be purified by the process; thus he will feel the presence of the Lord everywhere and will have nothing to fear (such as being without any company). Everyone can become a fearless and honest person if his very existence is purified by discharging the prescribed duty for each and every order of life. One can become fixed in one's prescribed duty by faithful aural reception of Vedic instructions and assimilation of the essence of Vedic knowledge by devotional service to the Lord.

TEXT 6

evaṁ sva-citte svata eva siddha

ātmā priyo 'rtho bhagavān anantaḥ

taṁ nirvṛto niyatārtho bhajeta

saṁsāra-hetūparamaś ca yatra

SYNONYMS

evam-thus; sva-citte-in one's own heart; svataḥ-by His omnipotency; eva-certainly; siddhaḥ-fully represented; ātmā-the Supersoul; priyaḥ-very dear; arthaḥ-substance; bhagavān-the Supreme Personality of Godhead; anantaḥ-the eternal unlimited; tam-unto Him; nirvṛtaḥ-being detached from the world; niyata-permanent; arthaḥ-the supreme gain; bhajeta-one must worship; saṁsāra-hetu-the cause of the conditioned state of existence; uparamaḥ-cessation; ca-certainly; yatra-in which.

Thus being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence.

As confirmed in Bhagavad-gītā (18.61), the Supreme Personality of Godhead Śrī Kṛṣṇa is the all-pervading omnipresent Supersoul. Therefore one who is a yogī can worship only Him because He is the substance and not illusion. Every living creature is engaging in the service of something else. A living being's constitutional position is to render service, but in the atmosphere of māyā, or illusion, or the conditional state of existence, the conditioned soul seeks the service of illusion. A conditioned soul works in the service of his temporary body, bodily relatives like the wife and children, and the necessary paraphernalia for maintaining the body and bodily relations, such as the house, land, wealth, society and country, but he does not know that all such renderings of service are totally illusory. As we have discussed many times before, this material world is itself an illusion, like a mirage in the desert. In the desert there is an illusion of water, and the foolish animals become entrapped by such an illusion and run after water in the desert, although there is no water at all. But because there is no water in the desert, one does not conclude that there is no water at all. The intelligent person knows well that there is certainly water, water in the seas and oceans, but such vast reservoirs of water are far, far away from the desert. One should therefore search for water in the vicinity of seas and oceans and not in the desert. Every one of us is searching after real happiness in life, namely eternal life, eternal or unlimited knowledge and unending blissful life. But foolish people who have no knowledge of the substance search after the reality of life in the illusion. This material body does not endure eternally, and everything in relation with this temporary body, such as the wife, children, society and country, also changes along with the change of body. This is called saṁsāra, or repetition of birth, death, old age and disease. We would like to find a solution for all these problems of life, but we do not know the way. Herein it is suggested that anyone who wants to make an end to these miseries of life, namely repetition of birth, death, disease, and old age, must take to this process of worshiping the Supreme Lord and not others, as it is also ultimately suggested in the Bhagavad-gītā (18.65). If we at all want to end the cause of our conditioned life, we must take to the worship of Lord Śrī Kṛṣṇa, who is present in everyone's heart by His natural affection for all living beings, who are actually the parts and parcels of the Lord (Bg. 18.61). The baby in the lap of his mother is naturally attached to the mother, and the mother is attached to the child. But when the child grows up and becomes overwhelmed by circumstances, he gradually becomes detached from the mother, although the mother always expects some sort of service from the grown-up child and is equally affectionate toward her child, even though the child is forgetful. Similarly, because we are all part and parcel of the Lord, the Lord is always affectionate to us, and He always tries to get us back home, back to Godhead. But we, the conditioned souls, do not care for Him and run instead after the illusory bodily connections. We must therefore extricate ourselves from all illusory connections of the world and seek reunion with the Lord, trying to render service unto Him because He is the ultimate truth. Actually we are hankering after Him as the child seeks the mother. And to search out the Supreme Personality of Godhead, we need not go anywhere else, because the Lord is within our hearts. This does not suggest, however, that we should not go to the places of worship, namely the temples, churches and mosques. Such holy places of worship are also occupied by the Lord because the Lord is omnipresent. For the common man these holy places are centers of learning about the science of God. When the temples are devoid of activities, the people in general become uninterested in such places, and consequently the mass of people gradually become godless, and a godless civilization is the result. Such a hellish civilization artificially increases the conditions of life, and existence becomes intolerable for everyone. The foolish leaders of a godless civilization try to devise various plans to bring about peace and prosperity in the godless world under a patent trademark of materialism, and because such attempts are illusory only, the people elect incompetent, blind leaders, one after another, who are incapable of offering solutions. If we want at all to end this anomaly of a godless civilization, we must follow the principles of revealed scriptures like the Śrīmad-Bhāgavatam and follow the instruction of a person like Śrī Śukadeva Gosvāmī who has no attraction for material gain.

TEXT 7

kas tāṁ tv anādṛtya parānucintām

ṛte paśūn asatīṁ nāma kuryāt

paśyañ janaṁ patitaṁ vaitaraṇyāṁ

sva-karmajān paritāpāñ juṣāṇam

SYNONYMS

kaḥ-who else; tām-that; tu-but; anādṛtya-by neglecting; para-anucintām-transcendental thoughts; ṛte-without; paśūn-the materialists; asatīm-in the nonpermanent; nāma-name; kuryāt-will adopt; paśyan-seeing definitely; janam-the general mass of people; patitam-fallen; vaitaraṇyām-in Vaitaraṇī, the river of suffering; sva-karma-jān-produced from one's own work; paritāpān-suffering; juṣāṇam-being overtaken by.

Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work?

In the Vedas it is said that persons who are attached to demigods to the exclusion of the Supreme Personality of Godhead are like the animals who follow the herdsman even though they are taken to the slaughterhouse. The materialists, like animals, also do not know how they are being misdirected by neglecting the transcendental thought of the Supreme person. No one can remain vacant of thought. It is said that an idle brain is a devil's workshop because a person who cannot think in the right way must think of something which may bring about disaster. The materialists are always worshiping some minor demigods, although this is condemned in the Bhagavad-gītā (7.20). As long as a person is illusioned by material gains, he petitions the respective demigods to draw some particular benefit which is, after all, illusory and nonpermanent. The enlightened transcendentalist is not captivated by such illusory things; therefore he is always absorbed in the transcendental thought of the Supreme in different stages of realization, namely Brahman, Paramātmā and Bhagavān. In the previous verse it is suggested that one should think of the Supersoul, which is one step higher than the impersonal thought of Brahman, as it was suggested in the case of contemplating the virāṭ-rūpa of the Personality of Godhead.

Intelligent persons who can see properly may look into the general conditions of the living entities who are wandering in the cycle of the 8,400,000 spieces of life, as well as in different classes of human beings. It is said that there is an everlasting belt of water called the River Vaitaraṇī at the entrance of the plutonic planet of Yamarāja, who punishes sinners in different manners. After being subjected to such sufferings, a sinner is awarded a particular species of life according to his deeds in the past. Such living entities as are punished by Yamarāja are seen in different varieties of conditioned life. Some of them are in heaven, and some of them are in hell. Some of them are brāhmaṇas, and some of them are misers. But no one is happy in this material world, and all of them are either class A, B or C prisoners suffering because of their own deeds. The Lord is impartial to all circumstances of the sufferings of the living entities, but to one who takes shelter at His lotus feet, the Lord gives proper protection, and He takes such a living entity back home, back to Himself.

TEXT 8

kecit sva-dehāntar-hṛdayāvakāśe

prādeśa-mātraṁ puruṣaṁ vasantam

catur-bhujaṁ kañja-rathāṅga-śaṅkha-

gadā-dharaṁ dhāraṇayā smaranti

SYNONYMS

kecit-others; sva-deha-antaḥ-within the body; hṛdaya-avakāśe-in the region of the heart; prādeśa-mātram-measuring only eight inches; puruṣam-the Personality of Godhead; vasantam-residing; catuḥ-bhujam-with four hands; kañja-lotus; ratha-aṅga-the wheel of a chariot; śaṅkha-conchshell; gadā-dharam-and with a club in the hand; dhāraṇayā-conceiving in that way; smaranti-do meditate upon Him.

Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively.

The all-pervading Personality of Godhead resides as Paramātmā in the heart of each and every living entity. The measurement of the localized Personality of Godhead is estimated to expand from the ring finger to the end of the thumb, more or less eight inches. The form of the Lord described in this verse with distribution of different symbols-beginning from the lower right hand up and down to the lower left hand with lotus, wheel of a chariot, conchshell and club respectively-is called Janārdana, or the plenary portion of the Lord who controls the general mass. There are many other forms of the Lord with varied situations of the symbols of lotus, conchshell, etc., and they are differently known as Puruṣottama, Acyuta, Narasiṁha, Trivikrama, Hṛṣīkeśa, Keśava, Mādhava, Aniruddha, Pradyumna, Saṅkarṣaṇa, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Hari, Padmanābha, Vāmana, Madhusūdana, Govinda, Kṛṣṇa, Viṣṇumūrti, Adhokṣaja and Upendra. These twenty-four forms of the localized Personality of Godhead are worshiped in different parts of the planetary system, and in each system there is an incarnation of the Lord having a different Vaikuṇṭha planet in the spiritual sky, which is called the paravyoma. There are many other hundreds and scores of different forms of the Lord, and each and every one of them has a particular planet in the spiritual sky, of which this material sky is only a fragmental offshoot. The Lord exists as puruṣa, or the male enjoyer, although there is no comparing Him to any male form in the material world. But all such forms are advaita, nondifferent from one another, and each of them is eternally young. The young Lord with four hands is nicely decorated, as described below.

TEXT 9

prasanna-vaktraṁ nalināyatekṣaṇaṁ

kadamba-kiñjalka-piśaṅga-vāsasam

lasan-mahā-ratna-hiraṇmayāṅgadaṁ

sphuran-mahā-ratna-kirīṭa-kuṇḍalam

SYNONYMS

prasanna-expresses happiness; vaktram-mouth; nalina-āyata-spread like the petals of a lotus; īkṣaṇam-eyes; kadamba-kadamba flower; kiñjalka-saffron; piśaṅga-yellow; vāsasam-garments; lasat-hanging; mahā-ratna-valuable jewels; hiraṇmaya-made of gold; aṅgadam-ornament; sphurat-glowing; mahā-ratna-valuable jewels; kirīṭa-head dress; kuṇḍalam-earrings.

His mouth expresses His happiness. His eyes spread like the petals of a lotus, and His garments, yellowish like the saffron of a kadamba flower, are bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing head dress and earrings.

TEXT 10

unnidra-hṛt-paṅkaja-karṇikālaye

yogeśvarāsthāpita-pāda-pallavam

śrī-lakṣaṇaṁ kaustubha-ratna-kandharam

amlāna-lakṣmyā vana-mālayācitam

SYNONYMS

unnidra-blooming; hṛt-heart; paṅkaja-lotus flower; karṇikā-ālaye-on the surface of the whorl; yoga-īśvara-the great mystics; āsthāpita-placed; pāda-pallavam-lotus feet; śrī-the goddess of fortune, or a beautiful calf; lakṣaṇam-marked in that way; kaustubha-the Kaustubha jewel; ratna-other jewels; kandharam-on the shoulder; amlāna-quite fresh; lakṣmyā-beauty; vana-mālayā-by a flower garland; ācitam-spread over.

His lotus feet are placed over the whorls of the lotuslike hearts of great mystics. On His chest is the Kaustubha jewel, engraved with a beautiful calf, and there are other jewels on His shoulders. His complete torso is garlanded with fresh flowers.

The ornaments, flowers, clothing and all the other decorations on the transcendental body of the Personality of Godhead are identical with the body of the Lord. None of them are made of material ingredients; otherwise there would be no chance of their decorating the body of the Lord. As such, in the paravyoma, spiritual varieties are also distinguished from the material variegatedness.

TEXT 11

vibhūṣitaṁ mekhalayāṅgulīyakair

mahā-dhanair nūpura-kaṅkaṇādibhiḥ

snigdhāmalākuñcita-nīla-kuntalair

virocamānānana-hāsa-peśalam

SYNONYMS

vibhūṣitam-well decorated; mekhalayā-with an ornamental wreath about the waist; aṅgulīyakaiḥ-by finger rings; mahā-dhanaiḥ-all highly valuable; nūpura-ringing leglets; kaṅkaṇa-ādibhiḥ-also by bangles; snigdha-slick; amala-spotless; ākuñcita-curling; nīla-bluish; kuntalaiḥ-hair; virocamāna-very pleasing; ānana-face; hāsa-smile; peśalam-beautiful.

He is well decorated with an ornamental wreath about His waist and rings studded with valuable jewels on His fingers. His leglets, His bangles, His oiled hair, curling with a bluish tint, and His beautiful smiling face are all very pleasing.

The Supreme Personality of Godhead is the most beautiful person amongst all others, and Śrīla Śukadeva Gosvāmī describes every part of His transcendental beauty, one after another, in order to teach the impersonalist that the Personality of Godhead is not an imagination by the devotee for facility of worship, but is the Supreme Person in fact and figure. The impersonal feature of the Absolute Truth is but His radiation, as the sun rays are but radiations from the sun.

TEXT 12

adīna-līlā-hasitekṣaṇollasad-

bhrū-bhaṅga-saṁsūcita-bhūry-anugraham

īkṣeta cintāmayam enam īśvaraṁ

yāvan mano dhāraṇayāvatiṣṭhate

SYNONYMS

adīna-very magnanimous; līlā-pastimes ; hasita-smiling; īkṣaṇa-by glancing over; ullasat-glowing; bhrū-bhaṅga-signals of the eyebrow; saṁsūcita-indicated; bhūri-extensive; anugraham-benediction; īkṣeta-one must concentrate on; cintāmayam-transcendental; enam-this particular; īśvaram-the Supreme Lord; yāvat-as long as; manaḥ-the mind; dhāraṇayā-by meditation; avatiṣṭhate-can be fixed.

The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation.

In Bhagavad-gītā (12.5) it is said that the impersonalist undergoes a series of difficult programs on account of his impersonal meditation. But the devotee, due to the Lord's personal service, progresses very easily. Impersonal meditation is therefore a source of suffering for the impersonalist. Here, the devotee has an advantage over the impersonalist philosopher. The impersonalist is doubtful about the personal feature of the Lord, and therefore he always tries to meditate upon something which is not objective. For this reason there is an authentic statement in the Bhāgavatam regarding the positive concentration of the mind on the factual form of the Lord.

The process of meditation recommended herein is bhakti-yoga, or the process of devotional service after one is liberated from the material conditions. Jñāna-yoga is the process of liberation from the material conditions. After one is liberated from the conditions of material existence, i.e., when one is nivṛtta, as previously stated herein, or when one is freed from all material necessities, one becomes qualified to discharge the process of bhakti-yoga. Therefore bhakti-yoga includes jñāna-yoga, or, in other words, the process of pure devotional service simultaneously serves the purpose of jñāna-yoga; liberation from material conditions is automatically achieved by the gradual development of pure devotional service. These effects of bhakti-yoga are called anartha-nivṛtti. Things which are artificially acquired gradually disappear along with the progress of bhakti-yoga. Meditation on the lotus feet of the Personality of Godhead, the first processional step, must show its effect by anartha-nivṛtti. The grossest type of anartha which binds the conditioned soul in material existence is sex desire, and this sex desire gradually develops in the union of the male and female. When the male and female are united, the sex desire is further aggravated by the accumulation of buildings, children, friends, relatives and wealth. When all these are acquired, the conditioned soul becomes overwhelmed by such entanglements, and the false sense of egoism, or the sense of "myself" and "mine," becomes prominent, and the sex desire expands to various political, social, altruistic, philanthropic and many other unwanted engagements, resembling the foam of the sea waves, which becomes very prominent at one time and at the next moment vanishes as quickly as a cloud in the sky. The conditioned soul is encircled by such products, as well as products of sex desire, and therefore bhakti-yoga leads to gradual evaporation of the sex desire, which is summarized in three headings, namely profit, adoration and distinction. All conditioned souls are mad after these different forms of sex desire, and one shall see for himself how much he has been freed from such material hankerings based primarily on the sex desire. As a person feels his hunger satisfied after eating each morsel of foodstuff, he must similarly be able to see the degree to which he has been freed from sex desire. The sex desire is diminished along with its various forms by the process of bhakti-yoga because bhakti-yoga automatically, by the grace of the Lord, effectively results in knowledge and renunciation, even if the devotee is not materially very well educated. Knowledge means knowing things as they are, and if by deliberation it is found that there are things which are at all unnecessary, naturally the person who has acquired knowledge leaves aside such unwanted things. When the conditioned soul finds by culture of knowledge that material necessities are unwanted things, he becomes detached from such unwanted things. This stage of knowledge is called vairāgya, or detachment from unwanted things. We have previously discussed that the transcendentalist is required to be self-sufficient and should not beg from the rich blind persons to fulfill the bare necessities of life. Śukadeva Gosvāmī has suggested some alternatives for the bare necessities of life, namely the problem of eating, sleeping and shelter, but he has not suggested any alternative for sex satisfaction. One who has the sex desire still with him should not at all try to accept the renounced order of life. For one who has not attained to this stage, there is no question of a renounced order of life. So by the gradual process of devotional service under the guidance of a proper spiritual master, and following the principles of the Bhāgavatam, one must be able at least to control the gross sex desire before one accepts the renounced order of life factually.

So purification means getting free gradually from sex desire, and this is attained by meditation on the person of the Lord as described herein, beginning from the feet. One should not try to go upwards artificially without seeing for himself how much he has been released from the sex desire. The smiling face of the Lord is the Tenth Canto of Śrīmad-Bhāgavatam, and there are many upstarts who at once try to begin with the Tenth Canto and especially with the five chapters which delineate the rāsa-līlā of the Lord. This is certainly improper. By such improper study or hearing of Bhāgavatam, the material opportunists have played havoc by indulgence in sex life in the name of Bhāgavatam. This vilification of Bhāgavatam is rendered by the acts of the so-called devotees; one should be free from all kinds of sex desire before he tries to make a show of recital of Bhāgavatam. Śrī Viśvanātha Cakravartī Ṭhākura clearly defines the import of purification as cessation from sex indulgence. He says, yathā yathā dhīś ca śudhyati viṣaya-lāmpaṭyaṁ tyajati, tathā tathā dhārayed iti citta-śuddhi-tāratamyenaiva dhyāna-tāratamyam uktam. And as one gets free from the intoxication of sex indulgence by purification of intelligence, one should step forward for the next meditation, or in other words, the progress of meditation on the different limbs of the transcendental body of the Lord should be enhanced in proportion to the progress of purification of the heart. The conclusion is that those who are still entrapped by sex indulgence should never progress to meditation above the feet of the Lord; therefore recital of Śrīmad-Bhāgavatam by them should be restricted to the First and Second Cantos of the great literature. One must complete the purificatory process by assimilating the contents of the first nine cantos. Then one should be admitted into the realm of the Tenth Canto of Śrīmad-Bhāgavatam.

TEXT 13

ekaikaśo 'ṅgāni dhiyānubhāvayet

pādādi yāvad dhasitaṁ gadābhṛtaḥ

jitaṁ jitaṁ sthānam apohya dhārayet

paraṁ paraṁ śuddhyati dhīr yathā yathā

SYNONYMS

eka-ekaśaḥ-one to one, or one after another; aṅgāni-limbs; dhiyā-by attention; anubhāvayet-meditate upon; pāda-ādi-legs, etc.; yāvat-until; hasitam-smiling; gadā-bhṛtaḥ-the Personality of Godhead; jitam jitam-gradually controlling the mind; sthānam-place; apohya-leaving; dhārayet-meditate upon; param param-higher and higher; śuddhyati-purified; dhīḥ-intelligence; yathā yathā-as much as.

The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.

The process of meditation recommended in the Śrīmad-Bhāgavatam is not to fix one's attention on something impersonal or void. The meditation should concentrate on the person of the Supreme Godhead, either in His virāṭ-rūpa, the gigantic universal form, or in His sac-cid-ānanda-vigraha [Bs. 5.1], as described in the scriptures. There are authorized descriptions of Viṣṇu forms, and there are authorized representations of Deities in the temples. Thus one can practice meditating upon the Deity, concentrating his mind on the lotus feet of the Lord and gradually rising higher and higher, up to His smiling face.

According to the Bhāgavata school, the Lord's rāsa dancing is the smiling face of the Lord. Since it is recommended in this verse that one should gradually progress from the lotus feet up to the smiling face, we shall not jump at once to understand the Lord's pastimes in the rāsa dance. It is better to practice concentrating our attention by offering flowers and tulasi to the lotus feet of the Lord. In this way, we gradually become purified by the arcanā process. We dress the Lord, bathe Him, etc., and all these transcendental activities help us purify our existence. When we reach the higher standard of purification, if we see the smiling face of the Lord or hear the rāsa dance pastimes of the Lord, then we can relish His activities. In the Śrīmad-Bhāgavatam, therefore, the rāsa dance pastimes are delineated in the Tenth Canto (Chapters 29-34).

The more one concentrates on the transcendental form of the Lord, either on the lotus feet, the calves, the thighs or the chest, the more one becomes purified. In this verse it is clearly stated, "the more the intelligence becomes purified," which means the more one becomes detached from sense gratification. Our intelligence in the present conditioned state of life is impure due to being engaged in sense gratification. The result of meditation on the transcendental form of the Lord will be manifested by one's detachment from sense gratification. Therefore, the ultimate purpose of meditation is purification of one's intelligence.

Those who are too engrossed in sense gratification cannot be allowed to participate in arcanā or to touch the transcendental form of the Rādhā-Kṛṣṇa or Viṣṇu Deities. For them it is better to meditate upon the gigantic virāṭ-rūpa of the Lord, as recommended in the next verse. The impersonalists and the voidists are therefore recommended to meditate upon the universal form of the Lord, whereas the devotees are recommended to meditate on the Deity worship in the temple. Because the impersonalists and the voidists are not sufficiently purified in their spiritual activities, arcanā is not meant for them.

TEXT 14

yāvan na jāyeta parāvare 'smin

viśveśvare draṣṭari bhakti-yogaḥ

tāvat sthavīyaḥ puruṣasya rūpaṁ

kriyāvasāne prayataḥ smareta

SYNONYMS

yāvat-as long as; na-does not; jāyeta-develop; para-transcendental; avare-mundane; asmin-in this form of; viśva-īśvare-the Lord of all worlds; draṣṭari-unto the seer; bhakti-yogaḥ-devotional service; tāvat-so long; sthavīyaḥ-the gross materialist; puruṣasya-of the virāṭ-puruṣa; rūpam-universal form; kriyā-avasāne-at the end of one's prescribed duties; prayataḥ-with proper attention; smareta-one should remember.

Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties.

The Supreme Lord is the seer of all worlds, both material and transcendental. In other words, the Supreme Lord is the ultimate beneficiary and enjoyer of all worlds, as confirmed in the Bhagavad-gītā (5.29). The spiritual world is the manifestation of His internal potency, and the material world is the manifestation of His external potency. The living entities are also His marginal potency, and by their own choice they can live in either the transcendental or material worlds. The material world is not a fit place for living entities because they are spiritually one with the Lord and in the material world the living entities become conditioned by the laws of the material world. The Lord wants all living entities, who are His parts and parcels, to live with Him in the transcendental world, and for enlightening conditioned souls in the material world, all the Vedas and the revealed scriptures are there-expressly to recall the conditioned souls back home, back to Godhead. Unfortunately, the conditioned living entities, although suffering continually the threefold miseries of conditioned life, are not very serious about going back to Godhead. It is due to their misguided way of living, complicated by sins and virtues. Some of them who are virtuous by deeds begin to reestablish the lost relation with the Lord, but they are unable to understand the personal feature of the Lord. The real purpose of life is to make contact with the Lord and be engaged in His service. That is the natural position of living entities. But those who are impersonalists and are unable to render any loving service to the Lord have been advised to meditate upon His impersonal feature, the virāṭ-rūpa, or universal form. Some way or other, one must try to reestablish one's forgotten relation with the Lord if one at all desires to gain real happiness in life, and to reclaim his natural unfettered condition. For the less intelligent beginners, meditation on the impersonal feature, the virāṭ-rūpa, or universal form of the Lord, will gradually qualify one to rise to personal contact. One is advised herewith to meditate upon the virāṭ-rūpa specified in the previous chapters in order to understand how the different planets, seas, mountains, rivers, birds, beasts, human beings, demigods and all that we can conceive are but different parts and limbs of the Lord's virāṭ form. This sort of thinking is also a type of meditation on the Absolute Truth, and as soon as such meditation begins, one develops one's godly qualities, and the whole world appears to be a happy and peaceful residence for all the people of the world. Without such meditation on God, either personal or impersonal, all good qualities of the human being become covered with misconceptions regarding his constitutional position, and without such advanced knowledge, the whole world becomes a hell for the human being.

TEXT 15

sthiraṁ sukhaṁ cāsanam āsthito yatir

yadā jihāsur imam aṅga lokam

kāle ca deśe ca mano na sajjayet

prāṇān niyacchen manasā jitāsuḥ

SYNONYMS

sthiram-without being disturbed; sukham-comfortable; ca-also; āsanam-sitting accommodation; āsthitaḥ-being situated; yatiḥ-the sage; yadā-whenever; jihāsuḥ-desires to give up; imam-this; aṅga-O King; lokam-this body; kāle-in time; ca-and; deśe-in a proper place; ca-also; manaḥ-the mind; na-not; sajjayet-may not be perplexed; prāṇān-the senses; niyacchet-must control; manasā-by the mind; jita-asuḥ-conquering the life air.

O King, whenever the yogī desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind.

In the Bhagavad-gītā (8.14) it is clearly stated that a person who is totally engaged in the transcendental loving service of the Lord, and who constantly remembers Him at every step, easily obtains the mercy of the Lord by entering into His personal contact. Such devotees do not need to seek an opportune moment to leave the present body. But those who are mixed devotees, alloyed with fruitive action or empirical philosophical speculation, require an opportune moment for quitting this body. For them the opportune moments are stated in the Bhagavad-gītā (8.23-26). But these opportune moments are not as important as one's being a successful yogī who is able to quit his body as he likes. Such a yogī must be competent to control his senses by the mind. The mind is easily conquered simply by engaging it at the lotus feet of the Lord. Gradually, by such service, all the senses become automatically engaged in the service of the Lord. That is the way of merging into the Supreme Absolute.

TEXT 16

manaḥ sva-buddhyāmalayā niyamya

kṣetra-jña etāṁ ninayet tam ātmani

ātmānam ātmany avarudhya dhīro

labdhopaśāntir virameta kṛtyāt

SYNONYMS

manaḥ-the mind; sva-buddhyā-by his own intelligence; amalayā-unalloyed; niyamya-by regulating; kṣetra-jñe-unto the living entity; etām-all of them; ninayet-merge; tam-that; ātmani-the self; ātmānam-the self; ātmani-in the Superself; avarudhya-being locked up; dhīraḥ-the fully satisfied; labdha-upaśāntiḥ-one who has attained full bliss; virameta-ceases from; kṛtyāt-all other activities.

Thereafter, the yogī should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities.

The functions of the mind are thinking, feeling and willing. When the mind is materialistic, or absorbed in material contact, it acts for material advancement of knowledge, destructively ending in discovery of nuclear weapons. But when the mind acts under spiritual urge, it acts wonderfully for going back home, back to Godhead, for life in complete bliss and eternity. Therefore the mind has to be manipulated by good and unalloyed intelligence. Perfect intelligence is to render service unto the Lord. One should be intelligent enough to understand that the living being is, in all circumstances, a servant of the circumstances. Every living being is serving the dictates of desire, anger, lust, illusion, insanity and enviousness-all materially affected. But even while executing such dictations of different temperaments, he is perpetually unhappy. When one actually feels this and turns his intelligence to inquiring about it from the right sources, he gets information of the transcendental loving service of the Lord. Instead of serving materially for the abovementioned different humors of the body, the living entity's intelligence then becomes freed from the unhappy illusion of materialistic temperament, and thus, by unalloyed intelligence, the mind is brought into the service of the Lord. The Lord and His service are identical, being on the absolute plane. Therefore the unalloyed intelligence and the mind are merged into the Lord, and thus the living entity does not remain a seer himself but becomes seen by the Lord transcendentally. When the living entity is directly seen by the Lord, the Lord dictates to him to act according to His desire, and when the living entity follows Him perfectly, the living entity ceases to discharge any other duty for his illusory satisfaction. In his pure unalloyed state, the living being attains the stage of full bliss, labdhopaśānti, and ceases all material hankerings.

TEXT 17

na yatra kālo 'nimiṣāṁ paraḥ prabhuḥ

kuto nu devā jagatāṁ ya īśire

na yatra sattvaṁ na rajas tamaś ca

na vai vikāro na mahān pradhānam

SYNONYMS

na-not; yatra-wherein; kālaḥ-destructive time; animiṣām-of the heavenly demigods; paraḥ-superior; prabhuḥ-controller; kutaḥ-where is there; nu-certainly; devāḥ-the demigods; jagatām-the mundane creatures; ye-those; īśire-rules; na-not; yatra-therein; sattvam-mundane goodness; na-nor; rajaḥ-mundane passion; tamaḥ-mundane ignorance; ca-also; na-nor; vai-certainly; vikāraḥ-transformation; na-nor; mahān-the material Causal Ocean; pradhānam-material nature.

In that transcendental state of labdhopaśānti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. (And what to speak of the demigods themselves?) Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature.

Devastating time, which controls even the celestial demigods by its manifestations of past, present and future, does not act on the transcendental plane. The influence of time is exhibited by the symptoms of birth, death, old age and disease, and these four principles of material conditions are present everywhere in any part of the material cosmos up to the planet Brahmaloka, where the duration of life of the inhabitants appears to us to be fabulous. Insurmountable time even brings about the death of Brahmā, so what to speak of other demigods like Indra, Candra, Sūrya, Vāyu and Varuṇa? The astronomical influence directed by the different demigods over mundane creatures is also conspicuous by its absence. In material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is no such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is guṇa-tīta, or above the material modes of goodness, passion and ignorance. Thus the false ego of "I am the lord of all I survey" does not arise there. In the material world the false ego of the living being trying to lord it over the material nature is something like the moth's falling in a blazing fire. The moth is captivated by the glaring beauty of the fire, and when he comes to enjoy it, the blazing fire consumes him. In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature. Rather, his pure consciousness directs him to surrender unto the Supreme Lord, as stated in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ. All this indicates that in the transcendental state there is neither material creation nor the Causal Ocean for material nature.

The above-mentioned state of affairs is factual on the transcendental plane, but is factually revealed in a transcendentalist's knowledge of the advanced state of pure consciousness. Such transcendentalists are of two types, namely the impersonalists and the devotees. For the impersonalist the ultimate goal or destination is the brahmajyoti of the spiritual sky, but for the devotees the ultimate goal is the Vaikuṇṭha planets. The devotees experience the above-mentioned state of affairs by attainment of spiritual forms for activity in the transcendental loving service of the Lord. But the impersonalist, because of his neglecting the association of the Lord, does not develop a spiritual body for spiritual activity, but remains a spiritual spark only, merged in the effulgent spiritual rays of the Supreme Personality of Godhead. The Lord is the full-fledged form of eternity, bliss and knowledge, but the formless brahmajyoti is simply eternity and knowledge. The Vaikuṇṭha planets are also forms of eternity, bliss and knowledge, and therefore the devotees of the Lord, who are admitted into the abode of the Lord, also get bodies of eternity, bliss and knowledge. As such there is no difference between one and another. The Lord's abode, name, fame, entourage, etc., are of the same transcendental quality, and how this transcendental quality differs from the material world is explained herewith in this verse. In the Bhagavad-gītā, three principal subjects have been explained by Lord Śrī Kṛṣṇa, namely karma-yoga, jñāna-yoga and bhakti-yoga, but one can reach the Vaikuṇṭha planets by the practice of bhakti-yoga only. The other two are incompetent in helping one reach the Vaikuṇṭhalokas, although they can, however, conveniently take one to the effulgent brahmajyoti, as described above.

TEXT 18

paraṁ padaṁ vaiṣṇavam āmananti tad

yan neti netīty atad utsisṛkṣavaḥ

visṛjya daurātmyam ananya-sauhṛdā

hṛdopaguhyārha-padaṁ pade pade

SYNONYMS

param-the supreme; padam-situation; vaiṣṇavam-in relation with the Personality of Godhead; āmananti-do they know; tat-that; yat-which; na iti-not this; na iti-not this; iti-thus; atat-godless; utsisṛkṣavaḥ-those who desire to avoid; visṛjya-giving it up completely; daurātmyam-perplexities; ananya-absolutely; sauhṛdāḥ-in good will; hṛdā upaguhya-taking them into his heart; arha-that which is only worshipable; padam-lotus feet; pade pade-at every moment.

The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Viṣṇu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart.

In the Bhagavad-gītā, mad-dhāma ("My abode") is mentioned several times, and according to the version of the Supreme Personality of Godhead Śrī Kṛṣṇa there exists the unlimited spiritual sky, wherein the planets are called Vaikuṇṭhas, or the abode of the Personality of Godhead. In that sky, which is far, far beyond the material sky and its sevenfold coverings, there is no need of the sun or the moon, nor is there necessity of electricity for illumination, because the planets are self-illuminating and more brilliant than the material suns. pure devotees of the Lord are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. They do not care for any mundane creature, up to the status of Brahmā, the lord of the universe. Only they can definitely have a clear vision of the Vaikuṇṭha planets. Such pure devotees, being perfectly directed by the Supreme Lord, do not create any artificial perplexity in the matter of transcendental understanding by wasting time in discussing what is Brahman and what is non-Brahman, or māyā, nor do they falsely think of themselves as one with the Lord, or argue that there is no existence of the Lord separately, or that there is no God at all, or that living beings are themselves God, or that when God incarnates Himself He assumes a material body. Nor do they concern themselves with many obscure speculative theories, which are in actuality so many stumbling blocks on the path of transcendental understanding. Apart from the class of impersonalists or nondevotees, there are also classes who pose themselves as devotees of the Lord but at heart maintain the idea of salvation by becoming one with the impersonal Brahman. They wrongly manufacture their own way of devotional service by open debauchery and mislead others who are simpletons or debauchees like themselves. All these nondevotees and debauchees are, according to Viśvanātha Cakravartī, durātmās, or crooked souls in the dress of mahātmās, or great souls. Such nondevotees and debauchees are completely excluded from the list of transcendentalists by the presentation of this particular verse by Śukadeva Gosvāmī.

So the Vaikuṇṭha planets are factually the supreme residential places called the paraṁ padam. The impersonal brahmajyoti is also called the paraṁ padam due to its being the rays of the Vaikuṇṭha planets, as the sun rays are the rays of the sun. In the Bhagavad-gītā (14.27) it is clearly said that the impersonal brahmajyoti rests on the person of the Lord, and because everything rests on the brahmajyoti directly and indirectly, everything is generated from the Lord, everything rests on Him, and after annihilation, everything is merged in Him only. Therefore, nothing is independent of Him. A pure devotee of the Lord no longer wastes valuable time in discriminating the Brahman from non-Brahman because he knows perfectly well that the Lord Parabrahman, by His Brahman energy, is interwoven in everything, and thus everything is looked upon by a devotee as the property of the Lord. The devotee tries to engage everything in His service and does not create perplexities by falsely lording it over the creation of the Lord. He is so faithful that he engages himself, as well as everything else, in the transcendental loving service of the Lord. In everything, the devotee sees the Lord, and he sees everything in the Lord. The specific disturbance created by a durātmā, or crooked soul, is due to his maintaining that the transcendental form of the Lord is something material.

TEXT 19

itthaṁ munis tūparamed vyavasthito

vijñāna-dṛg-vīrya-surandhitāśayaḥ

sva-pārṣṇināpīḍya gudaṁ tato 'nilaṁ

sthāneṣu ṣaṭsūnnamayej jita-klamaḥ

SYNONYMS

ittham-thus, by Brahman realization; muniḥ-the philosopher; tu-but; uparamet-should retire; vyavasthitaḥ-well situated; vijñāna-dṛk-by scientific knowledge; vīrya-strength; su-randhita-well regulated; āśayaḥ-aim of life; sva-pārṣṇinā-with the heel of one's foot; āpīḍya-by blocking; gudam-the air hole; tataḥ-thereafter; anilam-life air; sthāneṣu-in the places; ṣaṭsu-six primary; unnamayet-must be lifted; jita-klamaḥ-by extinguishing material desires.

By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires. One should then give up the material body by blocking the air hole [through which stool is evacuated] with the heel of one's foot and by lifting the life air from one place to another in the six primary places.

There are many durātmās who claim to have realized themselves as Brahman and yet are unable to conquer material desires. In the Bhagavad-gītā (18.54) it is clearly explained that an absolutely self-realized soul becomes completely aloof from all material desires. Material desires are based on the false ego of the living being and are exhibited by his childish and useless activities to conquer the laws of material nature and by his desire to lord it over the resources of the five elements. With such a mentality, one is led to believe in the strength of material science, with its discovery of atomic energy and space travel by mechanical vehicles, and by such tiny advancements in material science the false egoist tries to challenge even the strength of the Supreme Lord, who can finish all man's tiny endeavors in less than a second. The well-situated self, or Brahman-realized soul, perfectly understands that the Supreme Brahman, or the Personality of Godhead, is the all-powerful Vāsudeva and that he (the self-realized living being) is a part and parcel of the supreme whole. As such, his constitutional position is to cooperate with Him in all respects in the transcendental relation of the served and the servitor. Such a self-realized soul ceases to exhibit his useless activities of attempting to lord it over material nature. Being scientifically well informed, he fully engages himself in faithful devotion to the Lord.

The expert yogī who has thoroughly practiced the control of the life air by the prescribed method of the yoga system is advised to quit the body as follows. He should plug up the evacuating hole with the heel of the foot and then progressively move the life air on and on to six places: the navel, abdomen, heart, chest, palate, eyebrows and cerebral pit. Controlling the life air by the prescribed yogic process is mechanical, and the practice is more or less a physical endeavor for spiritual perfection. In olden days such practice was very common for the transcendentalist, for the mode of life and character in those days were favorable. But in modern days, when the influence of Kali Age is so disturbing, practically everyone is untrained in this art of bodily exercise. Concentration of the mind is more easily attained in these days by the chanting of the holy name of the Lord. The results are more effective than those derived from the inner exercise of the life air.

TEXT 20

nābhyāṁ sthitaṁ hṛdy adhiropya tasmād

udāna-gatyorasi taṁ nayen muniḥ

tato 'nusandhāya dhiyā manasvī

sva-tālu-mūlaṁ śanakair nayeta

SYNONYMS

nābhyām-on the navel; sthitam-situated; hṛdi-in the heart; adhiropya-by placing; tasmāt-from there; udāna-soaring; gatya-force; urasi-on the chest; tam-thereafter; nayet-should draw; muniḥ-the meditative devotee; tataḥ-them; anusandhāya-just to search out; dhiyā-by intelligence; manasvī-the meditative; sva-tālu-mūlam-at the root of the palate; śanakaiḥ-slowly; nayeta-may be brought in.

The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence.

There are six circles of the movement of the life air, and the intelligent bhakti-yogī should search out these places with intelligence and in a meditative mood. Among these, mentioned above is the svādhiṣṭhāna-cakra, or the powerhouse of the life air, and above this, just below the abdomen and navel, is the maṇi-pūraka-cakra. When upper space is further searched out in the heart, one reaches the anāhata-cakra, and further up, when the life air is placed at the root of the palate, one reaches the viśuddhi-cakra.

TEXT 21

tasmād bhruvor antaram unnayeta

niruddha-saptāyatano 'napekṣaḥ

sthitvā muhūrtārdham akuṇṭha-dṛṣṭir

nirbhidya mūrdhan visṛjet paraṁ gataḥ

SYNONYMS

tasmāt-from there; bhruvoḥ-of the eyebrows; antaram-in between; unnayeta-should be brought in; niruddha-by blocking; sapta-seven; āyatanaḥ-outlets of the life air; anapekṣaḥ-independent of all material enjoyment; sthitvā-by keeping; muhūrta-of a moment; ardham-half; akuṇṭha-back home, back to Godhead; dṛṣṭiḥ-one whose aim is targeted like that; nirbhidya-punching; mūrdhan-the cerebral hole; visṛjet-should give up his body; param-the Supreme; gataḥ-having gone to.

Thereafter the bhakti-yogī should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme.

The process of giving up all material connections and returning home, back to Godhead, the Supreme, is recommended herein. The condition is that one should be completely freed from desire for material enjoyment. There are different grades of material enjoyments in respect to duration of life and sensual gratification. The highest plane of sensual enjoyment for the longest period of life is mentioned in the Bhagavad-gītā (9.20). All are but material enjoyments, and one should be thoroughly convinced that he has no need of such a long duration of life, even in the Brahmaloka planet. He must return home, back to Godhead, and must not be attracted by any amount of material facilities. In the Bhagavad-gītā (2.59) it is said that this sort of material detachment is possible to attain when one is acquainted with the supreme association of life. Paraṁ dṛṣṭvā nivartate. One cannot be freed from material attraction unless he has complete understanding of the nature of spiritual life. The propaganda by a certain class of impersonalists that spiritual life is void of all varieties is dangerous propaganda to mislead the living beings into becoming more and more attracted by material enjoyments. As such, persons with a poor fund of knowledge cannot have any conception of the param, the Supreme; they try to stick to the varieties of material enjoyments, although they may flatter themselves as being Brahman-realized souls. Such less intelligent persons cannot have any conception of the param, as mentioned in this verse, and therefore they cannot reach the Supreme. The devotees have full knowledge of the spiritual world, the Personality of Godhead and His transcendental association in unlimited spiritual planets called Vaikuṇṭhalokas. Herein akuṇṭha-dṛṣṭiḥ is mentioned. Akuṇṭha and vaikuṇṭha convey the same import, and only one who has his aim fixed upon that spiritual world and personal association with the Godhead can give up his material connections even while living in the material world. This param and the paraṁ dhāma mentioned in several places in the Bhagavad-gītā are one and the same thing. One who goes to the paraṁ dhāma does not return to the material world. This freedom is not possible even by reaching the topmost loka of the material world.

The life air passes through seven openings, namely two eyes, two nostrils, two ears and one mouth. Generally it passes through the mouth at the time of an ordinary man's death. But the yogī, as above mentioned, who controls the life air in his own way, generally releases the life air by puncturing the cerebral hole in the head. The yogī therefore blocks up all the above-mentioned seven openings, so that the life air will naturally burst forth through the cerebral hole. This is the sure sign of a great devotee's leaving the material connection.

TEXT 22

yadi prayāsyan nṛpa pārameṣṭhyaṁ

vaihāyasānām uta yad vihāram

aṣṭādhipatyaṁ guṇa-sannivāye

sahaiva gacchen manasendriyaiś ca

SYNONYMS

yadi-however; prayāsyan-maintaining a desire; nṛpa-O King; pārameṣṭhyam-the governing planet of the material world; vaihāyasānām-of the beings known as the Vaihāyasas; uta-it is said; yat-what is; vihāram-place of enjoyment; aṣṭa-ādhipatyam-lording it over with eightfold achievements; guṇa-sannivāye-in the world of three modes of nature; saha-along with; eva-certainly; gacchet-should go; manasā-accompanied by the mind; indriyaiḥ-and the senses; ca-also.

However, O King, if a yogī maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihāyasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses.

In the upper status of the planetary systems there are facilities thousands and thousands of times greater for material enjoyments than in the lower planetary systems. The topmost planetary systems consist of planets like Brahmaloka and Dhruvaloka (the polestar), and all of them are situated beyond Maharloka. The inhabitants of those planets are empowered with eightfold achievements of mystic perfection. They do not have to learn and practice the mystic processes of yoga perfection and achieve the power of becoming small like a particle (aṇimā-siddhi), or lighter than a soft feather (laghimā-siddhi). They do not have to get anything and everything from anywhere and everywhere (prāpti-siddhi), to become heavier than the heaviest (mahimā-siddhi), to act freely even to create something wonderful or to annihilate anything at will (īśitva-siddhi), to control all material elements (vaśitva-siddhi), to possess such power as will never be frustrated in any desire (prākāmya-siddhi), or to assume any shape or form one may even whimsically desire (kāmāvasāyitā-siddhi). All these expediencies are as common as natural gifts for the inhabitants of those higher planets. They do not require any mechanical help to travel in outer space, and they can move and travel at will from one planet to any other planet within no time. The inhabitants of the earth cannot move even to the nearest planet except by mechanical vehicles like spacecraft, but the highly talented inhabitants of such higher planets can do everything very easily.

Since a materialist is generally inquisitive to experience what is actually in such planetary systems, he wants to see everything personally. As inquisitive persons tour all over the world to gain direct local experience, the less intelligent transcendentalist similarly desires to have some experience of those planets about which he has heard so many wonderful things. The yogī can, however, easily fulfill his desire by going there with the present materialistic mind and senses. The prime inclination of the materialistic mind is to lord it over the material world, and all the siddhis mentioned above are features of domination over the world. The devotees of the Lord are not ambitious to dominate a false and temporary phenomenon. On the contrary, a devotee wants to be dominated by the supreme predominator, the Lord. A desire to serve the Lord, the supreme predominator, is spiritual or transcendental, and one has to attain this purification of the mind and the senses to get admission into the spiritual kingdom. With the materialistic mind one can reach the best planet in the universe, but no one can enter into the kingdom of God. Senses are called spiritually purified when they are not involved in sense gratification. Senses require engagements, and when the senses are engaged totally in the transcendental loving service of the Lord, they have no chance to become contaminated by material infections.

TEXT 23

yogeśvarāṇāṁ gatim āhur antar-

bahis-tri-lokyāḥ pavanāntar-ātmanām

na karmabhis tāṁ gatim āpnuvanti

vidyā-tapo-yoga-samādhi-bhājām

SYNONYMS

yoga-īśvarāṇām-of the great saints and devotees; gatim-destination; āhuḥ-it is said; antaḥ-within; bahiḥ-without; tri-lokyāḥ-of the three planetary systems; pavana-antaḥ-within the air; ātmanām-of the subtle body; na-never; karmabhiḥ-by fruitive activities; tām-that; gatim-speed; āpnuvanti-achieve; vidyā-devotional service; tapaḥ-austerities; yoga-mystic power; samādhi-knowledge; bhājām-of those who entertain.

The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner.

The materialistic scientist's endeavor to reach other planets by mechanical vehicles is only a futile attempt. One can, however, reach heavenly planets by virtuous activities, but one can never expect to go beyond Svarga or Janaloka by such mechanical or materialistic activities, either gross or subtle. The transcendentalists who have nothing to do with the gross material body can move anywhere within or beyond the material worlds. Within the material worlds they move in the planetary systems of the Mahar, Janas, Tapas and Satya lokas, and beyond the material worlds they can move in the Vaikuṇṭhas as unrestricted spacemen. Nārada Muni is one of the examples of such spacemen, and Durvāsā Muni is one of such mystics. By the strength of devotional service, austerities, mystic powers and transcendental knowledge, everyone can move like Nārada Muni or Durvāsā Muni. It is said that Durvāsā Muni traveled throughout the entirety of material space and part of spiritual space within one year only. The speed of the transcendentalists can never be attained by the gross or subtle materialists.

TEXT 24

vaiśvānaraṁ yāti vihāyasā gataḥ

suṣumṇayā brahma-pathena śociṣā

vidhūta-kalko 'tha harer udastāt

prayāti cakraṁ nṛpa śaiśumāram

SYNONYMS

vaiśvānaram-the controlling deity of fire; yāti-goes; vihāyasā-by the path in the sky (the Milky Way); gataḥ-by passing over; suṣumṇayā-by the Suṣumṇā; brahma-Brahmaloka; pathena-on the way to; śociṣā-illuminating; vidhūta-being washed off; kalkaḥ-dirt; atha-thereafter; hareḥ-of Lord Hari; udastāt-upwards; prayāti-does reach; cakram-circle; nṛpa-O King; śaiśumāram-named Śiśumāra.

O King, when such a mystic passes over the Milky Way by the illuminating Suṣumṇā to reach the highest planet, Brahmaloka, he goes first to Vaiśvānara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of Śiśumāra, to relate with Lord Hari, the Personality of Godhead.

The polar star of the universe and the circle thereof is called the Śiśumāra circle, and therein the local residential planet of the Personality of Godhead (Kṣīrodakaśāyī Viṣṇu) is situated. Before reaching there, the mystic passes over the Milky Way to reach Brahmaloka, and while going there he first reaches Vaiśvānara-loka, where the demigod controls fire. On Vaiśvānara-loka the yogī becomes completely cleansed of all dirty sins acquired while in contact with the material world. The Milky Way in the sky is indicated herein as the way leading to Brahmaloka, the highest planet of the universe.

TEXT 25

tad viśva-nābhiṁ tv ativartya viṣṇor

aṇīyasā virajenātmanaikaḥ

namaskṛtaṁ brahma-vidām upaiti

kalpāyuṣo yad vibudhā ramante

SYNONYMS

tat-that; viśva-nābhim-navel of the universal Personality of Godhead; tu-but; ativartya-crossing over; viṣṇoḥ-of Lord Viṣṇu, the Personality of Godhead; aṇīyasā-due to mystic perfection; virajena-by the purified; ātmanā-by the living entity; ekaḥ-alone; namaskṛtam-worshipable; brahma-vidām-by those who are transcendentally situated; upaiti-reaches; kalpa-āyuṣaḥ-a period of 4,300,000,000 solar years; yat-the place; vibudhāḥ-self-realized souls; ramante-do enjoy.

This Śiśumāra is the pivot for the turning of the complete universe, and it is called the navel of Viṣṇu [Garbhodakaśāyī Viṣṇu]. The yogī alone goes beyond this circle of Śiśumāra and attains the planet [Maharloka] where purified saints like Bhṛgu enjoy a duration of life of 4,300,000,000 solar years. This planet is worshipable even for the saints who are transcendentally situated.

TEXT 26

atho anantasya mukhānalena

dandahyamānaṁ sa nirīkṣya viśvam

niryāti siddheśvara-yuṣṭa-dhiṣṇyaṁ

yad dvai-parārdhyaṁ tad u pārameṣṭhyam

SYNONYMS

atho-thereupon; anantasya-of Ananta, the resting incarnation of Godhead; mukha-analena-by the fire emanating from His mouth; dandahyamānam-burning to ashes; saḥ-he; nirīkṣya-by seeing this; viśvam-the universe; niryāti-goes out; siddheśvara-yuṣṭa-dhiṣṇyam-airplanes used by the great purified souls; yat-the place; dvai-parārdhyam-15,480,000,000,000 solar years; tat-that; u-the exalted; pārameṣṭhyam-Satyaloka, where Brahmā resides.

At the time of the final devastation of the complete universe [the end of the duration of Brahmā's life], a flame of fire emanates from the mouth of Ananta [from the bottom of the universe]. The yogī sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years.

It is indicated herein that the residents of Maharloka, where the purified living entities or demigods possess a duration of life calculated to be 4,300,000,000 solar years, have airships by which they reach Satyaloka, the topmost planet of the universe. In other words, the Śrīmad-Bhāgavatam gives us many clues about other planets far, far away from us which modern planes and spacecraft cannot reach, even by imaginary speeds. The statements of Śrīmad-Bhāgavatam are accepted by great ācāryas like Śrīdhara Svāmī, Rāmānujācārya and Vallabhācārya. Lord Śrī Caitanya Mahāprabhu specifically accepts Śrīmad-Bhāgavatam as the spotless Vedic authority, and as such no sane man can ignore the statements of Śrīmad-Bhāgavatam when it is spoken by the self-realized soul Śrīla Śukadeva Gosvāmī, who follows in the footsteps of his great father, Śrīla Vyāsadeva, the compiler of all Vedic literatures. In the creation of the Lord there are many wonderful things we can see with our own eyes every day and night, but we are unable to reach them equipped by modern materialistic science. We should not, therefore, depend on the fragmentary authority of materialistic science for knowing things beyond the range of scientific purview. For a common man, both modern science and Vedic wisdom are simply to be accepted because none of the statements either of modern science or of Vedic literature can be verified by him. The alternative for a common man is to believe either of them or both of them. The Vedic way of understanding, however, is more authentic because it has been accepted by the ācāryas, who are not only faithful and learned men, but are also liberated souls without any of the flaws of conditioned souls. The modern scientists, however, are conditioned souls liable to so many errors and mistakes; therefore the safe side is to accept the authentic version of Vedic literatures, like Śrīmad-Bhāgavatam, which is accepted unanimously by the great ācāryas.

TEXT 27

na yatra śoko na jarā na mṛtyur

nārtir na codvega ṛte kutaścit

yac cit tato 'daḥ kṛpayānidaṁ-vidāṁ

duranta-duḥkha-prabhavānudarśanāt

SYNONYMS

na-never; yatra-there are; śokaḥ-bereavement; na-nor; jarā-old age; na-nor; mṛtyuḥ-death; na-nor; artiḥ-pains; na-nor; ca-also; udvegaḥ-anxieties; ṛte-save and except; kutaścit-sometimes; yat-because of; cit-consciousness; tataḥ-therefore; adaḥ-compassion; kṛpayā-out of heartfelt sympathy; an-idam-vidām-of those who are ignorant of the process of devotional service; duranta-unsurpassable; duḥkha-misery; prabhava-repeated birth and death; anudarśanāt-by successive experience.

In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world.

Foolish men of materialistic temperament do not take advantage of successive authorized knowledge. The Vedic knowledge is authorized and is acquired not by experiment but by authentic statements of the Vedic literatures explained by bona fide authorities. Simply by becoming an academic scholar one cannot understand the Vedic statements; one has to approach the real authority who has received the Vedic knowledge by disciplic succession, as clearly explained in the Bhagavad-gītā (4.2). Lord Kṛṣṇa affirmed that the system of knowledge as explained in the Bhagavad-gītā was explained to the sun-god, and the knowledge descended by disciplic succession from the sun-god to his son Manu, and from Manu to King Ikṣvāku (the forefather of Lord Rāmacandra), and thus the system of knowledge was explained down the line of great sages, one after another. But in due course of time the authorized succession was broken, and therefore, just to reestablish the true spirit of the knowledge, the Lord again explained the same knowledge to Arjuna, who was a bona fide candidate for understanding due to his being a pure devotee of the Lord. Bhagavad-gītā, as it was understood by Arjuna, is also explained (Bg. 10.12-13), but there are many foolish men who do not follow in the footsteps of Arjuna in understanding the spirit of Bhagavad-gītā. They create instead their own interpretations, which are as foolish as they themselves, and thereby only help to put a stumbling block on the path of real understanding, misdirecting the innocent followers who are less intelligent, or the śūdras. It is said that one should become a brāhmaṇa before one can understand the Vedic statements, and this stricture is as important as the stricture that no one shall become a lawyer who has not qualified himself as a graduate. Such a stricture is not an impediment in the path of progress for anyone and everyone, but it is necessary for an unqualified understanding of a particular science. Vedic knowledge is misinterpreted by those who are not qualified brāhmaṇas. A qualified brāhmaṇa is one who has undergone strict training under the guidance of a bona fide spiritual master.

The Vedic wisdom guides us to understanding our relation with the Supreme Lord Śrī Kṛṣṇa and to acting accordingly in order to achieve the desired result of returning home, back to Godhead. But materialistic men do not understand this. They want to make a plan to become happy in a place where there is no happiness. For false happiness they try to reach other planets, either by Vedic rituals or by spacecraft, but they should know for certain that any amount of materialistic adjustment for becoming happy in a place which is meant for distress cannot benefit the misguided man because, after all, the whole universe with all its paraphernalia will come to an end after a certain period. Then all plans of materialistic happiness will automatically come to an end. The intelligent person therefore makes a plan to return home, back to Godhead. Such an intelligent person surpasses all the pangs of material existence, like birth, death, disease and old age. He is actually happy because he has no anxieties of material existence, but as a compassionate sympathizer he feels unhappiness for the suffering materialistic men, and thus he occasionally comes before the materialistic men to teach them the necessity of going back to Godhead. All the bona fide ācāryas preach this truth of returning home, back to Godhead, and warn men not to make a false plan for happiness in a place where happiness is only a myth.

TEXT 28

tato viśeṣaṁ pratipadya nirbhayas

tenātmanāpo 'nala-mūrtir atvaran

jyotirmayo vāyum upetya kāle

vāyv-ātmanā khaṁ bṛhad ātma-liṅgam

SYNONYMS

tataḥ-thereafter; viśeṣam-particularly; pratipadya-by obtaining; nirbhayaḥ-without any doubt; tena-by that; ātmanā-pure self; āpaḥ-water; anala-fire; mūrtiḥ-forms; atvaran-by surpassing; jyotiḥ-mayaḥ-effulgent; vāyum-atmosphere; upetya-having reached there; kāle-in due course of time; vāyu-air; ātmanā-by the self; kham-ethereal; bṛhat-great; ātma-liṅgam-the real form of the self.

After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing and airy, until he reaches the ethereal stage.

Anyone who can reach Brahmaloka, or Satyaloka, by dint of spiritual perfection and practice is qualified to attain three different types of perfection. One who has attained a specific planet by dint of pious activities attains places in terms of his comparative pious activities. One who has attained the place by dint of virāṭ or Hiraṇyagarbha worship is liberated along with the liberation of Brahmā. But one who attains the place by dint of devotional service is specifically mentioned here, in relation to how he can penetrate into the different coverings of the universe and thus ultimately disclose his spiritual identity in the absolute atmosphere of supreme existence.

According to Śrīla Jīva Gosvāmī, all the universes are clustered together up and down, and each and every one of them is separately sevenfold-covered. The watery portion is beyond the sevenfold coverings, and each covering is ten times more expansive than the previous covering. The Personality of Godhead who creates all such universes by His breathing period lies above the cluster of the universes. The water of the Causal Ocean is differently situated than the covering water of the universe. The water that serves as covering for the universe is material, whereas the water of the Causal Ocean is spiritual. As such, the watery covering mentioned herein is considered to be the false egoistic covering of all living entities, and the gradual process of liberation from the material coverings, one after another, as mentioned herein, is the gradual process of being liberated from false egoistic conceptions of the material gross body, and then being absorbed in the identification of the subtle body till the attainment of the pure spiritual body in the absolute realm of the kingdom of God.

Śrīla Śrīdhara Svāmī confirms that a part of the material nature, after being initiated by the Lord, is known as the mahat-tattva. A fractional portion of the mahat-tattva is called the false ego. A portion of the ego is the vibration of sound, and a portion of sound is atmospheric air. A portion of the airy atmosphere is turned into forms, and the forms constitute the power of electricity or heat. Heat produces the smell of the aroma of the earth, and the gross earth is produced by such aroma. And all these combined together constitute the cosmic phenomenon. The extent of the cosmic phenomenon is calculated to be diametrically (both ways) four billion miles. Then the coverings of the universe begin. The first stratum of the covering is calculated to extend eighty million miles, and the subsequent coverings of the universe are respectively of fire, effulgence, air and ether, one after another, each extending ten times further than the previous. The fearless devotee of the Lord penetrates each one of them and ultimately reaches the absolute atmosphere where everything is of one and the same spiritual identity. Then the devotee enters one of the Vaikuṇṭha planets, where he assumes exactly the same form as the Lord and engages in the loving transcendental service of the Lord. That is the highest perfection of devotional life. Beyond this there is nothing to be desired or achieved by the perfect yogī.

TEXT 29

ghrāṇena gandhaṁ rasanena vai rasaṁ

rūpaṁ ca dṛṣṭyā śvasanaṁ tvacaiva

śrotreṇa copetya nabho-guṇatvaṁ

prāṇena cākūtim upaiti yogī

SYNONYMS

ghrāṇena-by smelling; gandham-aroma; rasanena-by taste; vai-exactly; rasam-palate; rūpam-forms; ca-also; dṛṣṭyā-by vision; śvasanam-contact; tvacā-touch; eva-as it were; śrotreṇa-by vibration of the ear; ca-also; upetya-by achieving; nabhaḥ-guṇatvam-identification of ether; prāṇena-by sense organs; ca-also; ākūtim-material activities; upaiti-attains; yogī-the devotee.

The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by ethereal identification, and the sense organs by material activities.

Beyond the sky there are subtle coverings, resembling the elementary coverings of the universes. The gross coverings are a development of partial ingredients of the subtle causes. So the yogī or devotee, along with liquidation of the gross elements, relinquishes the subtle causes like aroma by smelling. The pure spiritual spark, the living entity, thus becomes completely cleansed of all material contamination to become eligible for entrance into the kingdom of God.

TEXT 30

sa bhūta-sūkṣmendriya-sannikarṣaṁ

manomayaṁ devamayaṁ vikāryam

saṁsādya gatyā saha tena yāti

vijñāna-tattvaṁ guṇa-sannirodham

SYNONYMS

saḥ-he (the devotee); bhūta-the gross; sūkṣma-and the subtle; indriya-senses; sannikarṣam-the point of neutralization; manaḥ-mayam-the mental plane; deva-mayam-in the mode of goodness; vikāryam-egoism; saṁsādya-surpassing; gatyā-by the progress; saha-along with; tena-them; yāti-goes; vijñāna-perfect knowledge; tattvam-truth; guṇa-the material modes; sannirodham-completely suspended.

The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of egoism. And in that status he merges the material modes of nature [ignorance and passion] in this point of neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self-realization.

Pure self-realization, as we have several times discussed, is the pure consciousness of admitting oneself to be the eternal servitor of the Lord. Thus one is reinstated in his original position of transcendental loving service to the Lord, as will be clearly explained in the following verse. This stage of rendering transcendental loving service to the Lord without any hopes of emolument from the Lord, or any other way, can be attained when the material senses are purified and the original pure state of the senses is revived. It is suggested herein that the process of purifying the senses is by the yogic way, namely the gross senses are merged in the mode of ignorance, and the subtle senses are merged in the mode of passion. The mind belongs to the mode of goodness and therefore is called devamaya, or godly. perfect purification of the mind is made possible when one is fixed in the conviction of being the eternal servitor of the Lord. Therefore simple attainment of goodness is also a material mode; one has to surpass this stage of material goodness and reach the point of purified goodness, or vasudeva-sattva. This vasudeva-sattva helps one to enter into the kingdom of God.

We may also remember in this connection that the process of gradual emancipation by the devotees in the manner mentioned above, although authoritative, is not viable in the present age because of people's being primarily unaware of yoga practice. The so-called yoga practice by the professional protagonists may be physiologically beneficial, but such small successes cannot help one in the attainment of spiritual emancipation as mentioned herein. Five thousand years ago, when the social status of human society was in perfect Vedic order, the yoga process mentioned herein was a common affair for everyone because everyone, and especially the brāhmaṇa and kṣatriya, was trained in the transcendental art under the care of the spiritual master far away from home, in the status of brahmacarya. Modern man, however, is incompetent to understand it perfectly.

Lord Śrī Caitanya, therefore, made it easier for the prospective devotee of the present age in the following specific manner. Ultimately there is no difference in the result. The first and foremost point is that one must understand the prime importance of bhakti-yoga. The living beings in different species of life are undergoing different terms of encagement according to their fruitive actions and reactions. But in the execution of different activities, one who secures some resources in bhakti-yoga can understand the importance of service to the Lord through the causeless mercy of the Lord, as well as that of the spiritual master. A sincere soul is helped by the Lord through meeting a bona fide spiritual master, the representative of the Lord. By the instruction of such a spiritual master, one gets the seed of bhakti-yoga. Lord Śrī Caitanya Mahāprabhu recommends that the devotee sow the seed of bhakti-yoga in his heart and nurture it by the watering of hearing and chanting the holy name, fame, etc., of the Lord. The simple process of offenselessly chanting and hearing the holy name of the Lord will gradually promote one very soon to the stage of emancipation. There are three stages in chanting the holy name of the Lord. The first stage is the offensive chanting of the holy name, and the second is the reflective stage of chanting the holy name. The third stage is the offenseless chanting of the holy name of the Lord. In the second stage only, the stage of reflection, between the offensive and offenseless stages, one automatically attains the stage of emancipation. And in the offenseless stage, one actually enters into the kingdom of God, although physically he may apparently be within the material world. To attain the offenseless stage, one must be on guard in the following manner.

When we speak of hearing and chanting, it means that not only should one chant and hear of the holy name of the Lord as Rāma, Kṛṣṇa (or systematically the sixteen names Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare), but one should also read and hear the Bhagavad-gītā and Śrīmad-Bhāgavatam in the association of devotees. The primary practice of bhakti-yoga will cause the seed already sowed in heart to sprout, and by a regular watering process, as mentioned above, the bhakti-yoga creeper will begin to grow. By systematic nurturing, the creeper will grow to such an extent that it will penetrate the coverings of the universe, as we have heard in the previous verses, reach the effulgent sky, the brahmajyoti, and go farther and farther and reach the spiritual sky, where there are innumerable spiritual planets called Vaikuṇṭhalokas. Above all of them is Kṛṣṇaloka, or Goloka Vṛndāvana, wherein the growing creeper enters and takes repose at the lotus feet of Lord Śrī Kṛṣṇa, the original Personality of Godhead. When one reaches the lotus feet of Lord Kṛṣṇa at Goloka Vṛndāvana, the watering process of hearing and reading, as also chanting of the holy name in the pure devotional stage, fructifies, and the fruits grown there in the form of love of God are tangibly tasted by the devotee, even though he is here in this material world. The ripe fruits of love of God are relished only by the devotees constantly engaged in the watering process as described above. But the working devotee must always be mindful so that the creeper which has so grown will not be cut off. Therefore he should be mindful of the following considerations:

(1) Offense by one at the feet of a pure devotee may be likened to the mad elephant who devastates a very good garden if it enters.

(2) One must be very careful to guard himself against such offenses at the feet of pure devotees, just as one protects a creeper by all-around fencing.

(3) It so happens that by the watering process some weeds are also grown, and unless such weeds are uprooted, the nurturing of the main creeper, or the creeper of bhakti-yoga, may be hampered.

(4) Actually these weeds are material enjoyment, merging of the self in the Absolute without separate individuality, and many other desires in the field of religion, economic development, sense enjoyment and emancipation.

(5) There are many other weeds, like disobedience to the tenets of the revered scriptures, unnecessary engagements, killing animals, and hankering after material gain, prestige and adoration.

(6) If sufficient care is not taken, then the watering process may only help to breed the weeds, stunting the healthy growth of the main creeper and resulting in no fructification of the ultimate requirement: love of God.

(7) The devotee must therefore be very careful to uproot the different weeds in the very beginning. Only then will the healthy growth of the main creeper not be stunted.

(8) And by so doing, the devotee is able to relish the fruit of love of God and thus live practically with Lord Kṛṣṇa, even in this life, and be able to see the Lord in every step.

The highest perfection of life is to enjoy life constantly in the association of the Lord, and one who can relish this does not aspire after any temporary enjoyment of the material world via other media.

TEXT 31

tenātmanātmānam upaiti śāntam

ānandam ānandamayo 'vasāne

etāṁ gatiṁ bhāgavatīṁ gato yaḥ

sa vai punar neha viṣajjate 'ṅga

SYNONYMS

tena-by that purified; ātmanā-by the self; ātmānam-the Supersoul; upaiti-attains; śāntam-rest; ānandam-satisfaction; ānanda-mayaḥ-naturally so being; avasāne-being freed from all material contamination; etām-such; gatim-destination; bhāgavatīm-devotional; gataḥ-attained by; yaḥ-the person; saḥ-he; vai-certainly; punaḥ-again; na-never; iha-in this material world; viṣajjate-becomes attracted; aṅga-O Mahārāja Parīkṣit.

Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns.

We should specially note in this verse the description of gatiṁ bhāgavatīm. To become merged in the rays of the Parabrahman, the Supreme Personality of Godhead, as desired by the brahmavādī impersonalist, is not bhāgavatīm perfection. The bhāgavatas never accept merging in the impersonal rays of the Lord, but always aspire after personal association with the Supreme Lord in one of the Vaikuṇṭha spiritual planets in the spiritual sky. The whole of the spiritual sky, of which the total number of the material skies is only an insignificant part, is full of unlimited numbers of Vaikuṇṭha planets. The destination of the devotee (the bhāgavata) is to enter into one of the Vaikuṇṭha planets, in each of which the Personality of Godhead, in His unlimited personal expansions, enjoys Himself in the association of unlimited numbers of pure devotee associates. The conditioned souls in the material world, after gaining emancipation by devotional service, are promoted to these planets. But the number of ever-liberated souls is far, far greater than the number of conditioned souls in the material world, and the ever-liberated souls in the Vaikuṇṭha planets never care to visit this miserable material world.

The impersonalists, who aspire to merge in the impersonal brahmajyoti effulgence of the Supreme Lord but have no conception of loving devotional service to Him in His personal form in the spiritual manifestation, may be compared to certain species of fish, who, being born in the rivers and rivulets, migrate to the great ocean. They cannot stay in the ocean indefinitely, for their urge for sense gratification brings them back to the rivers and streams to spawn. Similarly, when the materialist becomes frustrated in his attempts to enjoy himself in the limited material world, he may seek impersonal liberation by merging either with the Causal Ocean or with the impersonal brahmajyoti effulgence. However, as neither the Causal Ocean nor the impersonal brahmajyoti effulgence affords any superior substitute for association and engagement of the senses, the impersonalist will fall again into the limited material world to become entangled once more in the wheel of births and deaths, drawn on by the inextinguishable desire for sensual engagement. But any devotee who enters the kingdom of God by transcendental engagement of his senses in devotional service, and who associates with the liberated souls and the Personality of Godhead there, will never be attracted to the limited surroundings of the material world.

In the Bhagavad-gītā (8.15) also the same is confirmed, as the Lord says, "The great mahātmās, or the bhakti-yogīs, after attaining My association, never come back to this material world, which is full of miseries and is nonpermanent." The highest perfection of life, therefore, is to attain His association, and nothing else. The bhakti-yogī, being completely engaged in the Lord's service, has no attraction for any other process of liberation like jñāna or yoga. A pure devotee is a one hundred percent devotee of the Lord and nothing more.

We should further note in this verse the two words śāntam and ānandam, which denote that devotional service of the Lord can really bestow upon the devotee two important benedictions, namely peace and satisfaction. The impersonalist is desirous of becoming one with the Supreme, or in other words, he wants to become the Supreme. This is a myth only. The mystic yogīs become encumbered by various mystic powers and so have neither peace nor satisfaction. So neither the impersonalists nor the yogi can have real peace and satisfaction, but the devotee can become fully peaceful and satisfied because of his association with the complete whole. Therefore, merging in the Absolute or attaining some mystic powers has no attraction for the devotee.

Attainment of love of Godhead means complete freedom from all other attractions. The conditioned soul has many aspirations such as becoming a religious man, a rich man, or a first-class enjoyer or becoming God himself, or becoming powerful like the mystics and acting wonderfully by getting anything or doing anything, but all these aspirations should be rejected by the prospective devotee who actually wants to revive his dormant love of God. The impure devotee aspires after all of the abovementioned material things by perfection of devotion. But a pure devotee has none of the tinges of the above contaminations, which are the influence of material desires, impersonal speculations and attainment of mystic powers. One can attain the stage of love of God by pure devotional service, or by "a learned labor of love," for the sake of the devotee's lovable object, the Personality of Godhead.

To be more clear, if one wants to attain the stage of love of Godhead, he must give up all desires for material enjoyment, he should refrain from worshiping any of the demigods, and he should devote himself only to the worship of the Supreme Personality of Godhead. He must give up the foolish idea of becoming one with the Lord and the desire to have some wonderful powers just to get the ephemeral adoration of the world. The pure devotee is only favorably engaged in the service of the Lord, without any hope of emolument. This will bring about love of Godhead, or the stage of śāntam and ānandam, as stated in this verse.

TEXT 32

ete sṛtī te nṛpa veda-gīte

tvayābhipṛṣṭe ca sanātane ca

ye vai purā brahmaṇa āha tuṣṭa

ārādhito bhagavān vāsudevaḥ

SYNONYMS

ete-all that is described; sṛtī-way; te-unto you; nṛpa-O Mahārāja Parīkṣit; veda-gīte-according to the version of the Vedas; tvayā-by Your Majesty; abhipṛṣṭe-being properly inquired; ca-also; sanātane-in the matter of eternal truth; ca-verily; ye-which; vai-certainly; purā-before; brahmaṇe-unto Lord Brahmā; āha-said; tuṣṭaḥ-being satisfied; ārādhitaḥ-being worshiped; bhagavān-the Personality of Godhead; vāsudevaḥ-Lord Kṛṣṇa.

Your Majesty Mahārāja Parīkṣit, know that all that I have described in reply to your proper inquiry is just according to the version of the Vedas, and it is eternal truth. This was described personally by Lord Kṛṣṇa unto Brahmā, with whom the Lord was satisfied upon being properly worshiped.

The two different ways of reaching the spiritual sky and thereby getting emancipation from all material bondage, namely either the direct process of reaching the kingdom of God or the gradual process through the other higher planets of the universe, are set forth exactly according to the version of the Vedas. The Vedic versions in this connection are, yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ/ atha martyo 'mṛto bhavaty atra brahma samaśnute (Bṛhad-āraṇyaka Upaniṣad 4.4.7) and te 'rcir abhisambhavanti (Bṛhad-āraṇyaka Upaniṣad 6.2.15): "Those who are free from all material desires, which are diseases of the heart, are able to conquer death and enter the kingdom of God through the Arci planets." These Vedic versions corroborate the version of the Śrīmad-Bhāgavatam, and the latter is further confirmed by Śukadeva Gosvāmī, who affirms that the truth was disclosed by the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, Vāsudeva, to Brahmā, the first authority on the Vedas. The disciplic succession holds that the Vedas were uttered by Lord Kṛṣṇa to Brahmā, by Brahmā to Nārada, and by Nārada to Vyāsadeva, and then by Vyāsadeva to Śukadeva Gosvāmī and so on. So there is no difference between the versions of all the authorities. The truth is eternal, and as such there cannot be any new opinion about the truth. That is the way of knowing the knowledge contained in the Vedas. It is not a thing to be understood by one's erudite scholarship or by the fashionable interpretations of mundane scholars. There is nothing to be added and nothing to be subtracted, because the truth is the truth. One has to accept, after all, some authority. The modern scientists are also authorities for the common man for some scientific truths. The common man follows the version of the scientist. This means that the common man follows the authority. The Vedic knowledge is also received in that way. The common man cannot argue about what is beyond the sky or beyond the universe; he must accept the versions of the Vedas as they are understood by the authorized disciplic succession. In the Bhagavad-gītā also the same process of understanding the Gītā is stated in the Fourth Chapter. If one does not follow the authoritative version of the ācāryas, he will vainly search after the truth mentioned in the Vedas.

TEXT 33

na hy ato 'nyaḥ śivaḥ panthā

viśataḥ saṁsṛtāv iha

vāsudeve bhagavati

bhakti-yogo yato bhavet

SYNONYMS

na-never; hi-certainly; ataḥ-beyond this; anyaḥ-any other; śivaḥ-auspicious; panthāḥ-means; viśataḥ-wandering; saṁsṛtau-in the material world; iha-in this life; vāsudeve-unto Lord Vāsudeva, Kṛṣṇa; bhagavati-the Personality of Godhead; bhakti-yogaḥ-direct devotional service; yataḥ-wherein; bhavet-may result in.

For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Kṛṣṇa.

As will be clarified in the next verse, devotional service, or direct bhakti-yoga, is the only absolute and auspicious means of deliverance from the grip of material existence. There are many indirect methods for deliverance from the clutches of material existence, but none of them is as easy and auspicious as bhakti-yoga. The means of jñāna and yoga and other allied disciplines are not independent in delivering a performer. Such activities help one to reach the stage of bhakti-yoga after many, many years. In the Bhagavad-gītā (12.5) it is said that those who are attached to the impersonal feature of the Absolute are liable to many troubles in the pursuit of their desired goal, and the empiricist philosophers, searching after the Absolute Truth, realize the importance of Vāsudeva realization as all in all after many, many births (Bg. 7.19). As far as yoga systems are concerned, it is also said in the Bhagavad-gītā (6.47) that amongst the mystics who pursue the Absolute Truth, the one who is always engaged in the service of the Lord is the greatest of all. And the last instruction in the Bhagavad-gītā (18.66) advises fully surrendering unto the Lord, leaving aside all other engagements or different processes for self-realization and liberation from material bondage. And the purport of all Vedic literatures is to induce one to accept the transcendental loving service of the Lord by all means.

As already explained in the texts of Śrīmad-Bhāgavatam (First Canto), either direct bhakti-yoga or the means which ultimately culminate in bhakti-yoga, without any tinge of fruitive activity, constitutes the highest form of religion. Everything else is simply a waste of time for the performer.

Śrīla Śrīdhara Svāmī and all other ācāryas, like Jīva Gosvāmī, agree that bhakti-yoga is not only easy, simple, natural and free from trouble, but is the only source of happiness for the human being.

TEXT 34

bhagavān brahma kārtsnyena

trir anvīkṣya manīṣayā

tad adhyavasyat kūṭa-stho

ratir ātman yato bhavet

SYNONYMS

bhagavān-the great personality Brahmā; brahma-the Vedas; kārtsnyena-by summarization; triḥ-three times; anvīkṣya-scrutinizingly examined; manīṣayā-with scholarly attention; tat-that; adhyavasyat-ascertained it; kūṭa-sthaḥ-with concentration of the mind; ratiḥ-attraction; ātman (ātmani)-unto the Supreme Personality of Godhead Śrī Kṛṣṇa; yataḥ-by which; bhavet-it so happens.

The great personality Brahmā, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Śrī Kṛṣṇa is the highest perfection of religion.

Śrī Śukadeva Gosvāmī is referring to the highest Vedic authority, Lord Brahmā, who is the qualitative incarnation of Godhead. The Vedas were taught to Brahmājī in the beginning of the material creation. Although Brahmājī was to hear Vedic instructions directly from the Personality of Godhead, in order to satisfy the inquisitiveness of all prospective students of the Vedas, Brahmājī, just like a scholar, studied the Vedas three times, as generally done by all scholars. He studied with great attention, concentrating on the purpose of the Vedas, and after scrutinizingly examining the whole process, he ascertained that becoming a pure, unalloyed devotee of the Supreme Personality of Godhead Śrī Kṛṣṇa is the topmost perfection of all religious principles. Aid this is the last instruction of the Bhagavad-gītā directly presented by the Personality of Godhead. The Vedic conclusion is thus accepted by all ācāryas, and those who are against this conclusion are only veda-vāda-ratas, as explained in the Bhagavad-gītā (2.42).

TEXT 35

bhagavān sarva-bhūteṣu

lakṣitaḥ svātmanā hariḥ

dṛśyair buddhy-ādibhir draṣṭā

lakṣaṇair anumāpakaiḥ

SYNONYMS

bhagavān-the Personality of Godhead; sarva-all; bhūteṣu-in the living entities; lakṣitaḥ-is visible; sva-ātmanā-along with the self; hariḥ-the Lord; dṛśyaiḥ-by what is seen; buddhi-ādibhiḥ-by intelligence; draṣṭā-one who sees; lakṣaṇaiḥ-by different signs; anumāpakaiḥ-by hypothesis.

The Personality of Godhead Lord Śrī Kṛṣṇa is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.

The general argument of the common man is that since the Lord is not visible to our eyes, how can one either surrender unto Him or render transcendental loving service unto Him? To such a common man, here is a practical suggestion given by Śrīla Śukadeva Gosvāmī as to how one can perceive the Supreme Lord by reason and perception. Actually the Lord is not perceivable by our present materialized senses, but when one is convinced of the presence of the Lord by a practical service attitude, there is a revelation by the Lord's mercy, and such a pure devotee of the Lord can perceive the Lord's presence always and everywhere. He can perceive that intelligence is the form-direction of the Paramātmā plenary portion of the Personality of Godhead. The presence of Paramātmā in everyone's company is not very difficult to realize, even for the common man. The procedure is as follows. One can perceive one's self-identification and feel positively that he exists. He may not feel it very abruptly, but by using a little intelligence, he can feel that he is not the body. He can feel that the hand, the leg, the head, the hair and the limbs are all his bodily parts and parcels, but as such the hand, the leg, the head, etc., cannot be identified with his self. Therefore just by using intelligence he can distinguish and separate his self from other things that he sees. So the natural conclusion is that the living being, either man or beast, is the seer, and he sees besides himself all other things. So there is a difference between the seer and the seen. Now, by a little use of intelligence we can also readily agree that the living being who sees the things beyond himself by ordinary vision has no power to see or to move independently. All our ordinary actions and perceptions depend on various forms of energy supplied to us by nature in various combinations. Our senses of perception and of action, that is to say, our five perceptive senses of (1) hearing, (2) touch, (3) sight, (4) taste and (5) smell, as well as our five senses of action, namely (1) hands, (2) legs, (3) speech, (4) evacuation organs and (5) reproductive organs, and also our three subtle senses, namely (1) mind, (2) intelligence and (3) ego (thirteen senses in all), are supplied to us by various arrangements of gross or subtle forms of natural energy. And it is equally evident that our objects of perception are nothing but the products of the inexhaustible permutations and combinations of the forms taken by natural energy. As this conclusively proves that the ordinary living being has no independent power of perception or of motion, and as we undoubtedly feel our existence being conditioned by nature's energy, we conclude that he who sees is spirit, and that the senses as well as the objects of perception are material. The spiritual quality of the seer is manifest in our dissatisfaction with the limited state of materially conditioned existence. That is the difference between spirit and matter. There are some less intelligent arguments that matter develops the power of seeing and moving as a certain organic development, but such an argument cannot be accepted because there is no experimental evidence that matter has anywhere produced a living entity. Trust no future, however pleasant. Idle talks regarding future development of matter into spirit are actually foolish because no matter has ever developed the power of seeing or moving in any part of the world. Therefore it is definite that matter and spirit are two different identities, and this conclusion is arrived at by the use of intelligence. Now we come to the point that the things which are seen by a little use of intelligence cannot be animate unless we accept someone as the user of or director of the intelligence. Intelligence gives one direction like some higher authority, and the living being cannot see or move or eat or do anything without the use of intelligence. When one fails to take advantage of intelligence he becomes a deranged man, and so a living being is dependent on intelligence or the direction of a superior being. Such intelligence is all-pervading. Every living being has his intelligence, and this intelligence, being the direction of some higher authority, is just like a father giving direction to his son. The higher authority, who is present and residing within every individual living being, is the Superself.

At this point in our investigation, we may consider the following question: on the one hand we realize that all our perceptions and activities are conditioned by arrangements of material nature, yet we also ordinarily feel and say, "I am perceiving" or "I am doing." Therefore we can say that our material senses of perception and action are moving because we are identifying the self with the material body, and that the superior principle of Superself is guiding and supplying us according to our desire. By taking advantage of the guidance of Superself in the form of intelligence, we can either continue to study and to put into practice our conclusion that "I am not this body," or we can choose to remain in the false material identification, fancying ourselves to be the possessors and doers. Our freedom consists in orienting our desire either toward the ignorant, material misconception or the true, spiritual conception. We can easily attain to the true, spiritual conception by recognizing the Superself (Paramātmā) to be our friend and guide and by dovetailing our intelligence with the superior intelligence of Paramātmā. The Superself and the individual self are both spirit, and therefore the Superself and the individual self are both qualitatively one and distinct from matter. But the Superself and the individual self cannot be on an equal level because the Superself gives direction or supplies intelligence and the individual self follows the direction, and thus actions are performed properly. The individual is completely dependent on the direction of the Superself because in every step the individual self follows the direction of the Superself in the matter of seeing, hearing, thinking, feeling, willing, etc.

So far as common sense is concerned, we come to the conclusion that there are three identities, namely matter, spirit and Superspirit. Now if we go to the Bhagavad-gītā, or the Vedic intelligence, we can further understand that all three identities, namely matter, individual spirit, and the Superspirit, are all dependent on the Supreme Personality of Godhead. The Superself is a partial representation or plenary portion of the Supreme Personality of Godhead. The Bhagavad-gītā affirms that the Supreme Personality of Godhead dominates all over the material world by His partial representation only. God is great, and He cannot be simply an order supplier of the individual selves; therefore the Superself cannot be a full representation of the Supreme Self, Puruṣottama, the Absolute Personality of Godhead. Realization of the Superself by the individual self is the beginning of self-realization, and by the progress of such self-realization one is able to realize the Supreme Personality of Godhead by intelligence, by the help of authorized scriptures, and, principally, by the grace of the Lord. The Bhagavad-gītā is the preliminary conception of the Personality of Godhead Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the further explanation of the science of Godhead. So if we stick to our determination and pray for the mercy of the director of intelligence sitting within the same bodily tree, like a bird sitting with another bird (as explained in the Upaniṣads), certainly the purport of the revealed informations in the Vedas becomes clear to our vision, and there is no difficulty in realizing the Supreme Personality of Godhead, Vāsudeva. The intelligent man therefore, after many births of such use of intelligence, surrenders himself at the lotus feet of Vāsudeva, as confirmed by the Bhagavad-gītā (7.19).

TEXT 36

tasmāt sarvātmanā rājan

hariḥ sarvatra sarvadā

śrotavyaḥ kīrtitavyaś ca

smartavyo bhagavān nṛṇām

SYNONYMS

tasmāt-therefore; sarva-all; ātmanā-soul; rājan-O King; hariḥ-the Lord; sarvatra-everywhere; sarvadā-always; śrotavyaḥ-must be heard; kīrtitavyaḥ-glorified; ca-also; smartavyaḥ-be remembered; bhagavān-the Personality of Godhead; nṛṇām-by the human being.

O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere.

Śrīla Śukadeva Gosvāmī begins this verse with the word tasmāt, or "therefore," because in the previous verse he has already explained that there is no auspicious means for salvation other than the sublime process of bhakti-yoga. The bhakti-yoga process is practiced by the devotees in different methods like hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, rendering service in love, becoming friendly, and offering all that one may possess. All nine methods are bona fide methods, and either all of them, some of them or even one of them can bring about the desired result for the sincere devotee. But out of all the nine different methods, the first one, namely hearing, is the most important function in the process of bhakti-yoga. Without hearing sufficiently and properly, no one can make any progress by any of the methods of practice. And for hearing only, all the Vedic literatures are there, compiled by authorized persons like Vyāsadeva, who is the powerful incarnation of Godhead. And since it has been ascertained that the Lord is the Supersoul of everything, He should therefore be heard and glorified everywhere and always. That is the special duty of the human being. When the human being gives up the process of hearing about the all-pervading Personality of Godhead, he becomes victim to hearing rubbish transmitted by man-made machines. Machinery is not bad because through the machine one can take advantage of hearing about the Lord, but because machinery is used for ulterior purposes, it is creating rapid degradation in the standard of human civilization. It is said here that it is incumbent upon the human beings to hear because the scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam are made for that purpose. Living beings other than human beings have no ability to hear such Vedic literatures. If human society gives itself to the process of hearing the Vedic literature, it will not become a victim to the impious sounds vibrated by impious men who degrade the standards of the total society. Hearing is solidified by the process of chanting. One who has perfectly heard from the perfect source becomes convinced about the all-pervading Personality of Godhead and thus becomes enthusiastic in glorifying the Lord. All the great ācāryas, like Rāmānuja, Madhva, Caitanya, Sarasvatī Ṭhākura or even, in other countries, Muhammad, Christ and others, have all extensively glorified the Lord by chanting always and in every place. Because the Lord is all-pervading, it is essential to glorify Him always and everywhere. In the process of glorifying the Lord there should be no restriction of time and space. This is called sanātana-dharma or bhāgavata-dharma. Sanātana means eternal, always and everywhere. Bhāgavata means pertaining to Bhagavān, the Lord. The Lord is the master of all time and all space, and therefore the Lord's holy name must be heard, glorified and remembered everywhere in the world. That will bring about the desired peace and prosperity so eagerly awaited by the people of the world. The word ca includes all the remaining processes or methods of bhakti-yoga, as mentioned above.

TEXT 37

pibanti ye bhagavata ātmanaḥ satāṁ

kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam

punanti te viṣaya-vidūṣitāśayaṁ

vrajanti tac-caraṇa-saroruhāntikam

SYNONYMS

pibanti-who drink; ye-those; bhagavataḥ-of the Personality of Godhead; ātmanaḥ-of the most dear; satām-of devotees; kathā-amṛtam-the nectar of the messages; śravaṇa-puṭeṣu-within the earholes; sambhṛtam-fully filled; punanti-purify; te-their; viṣaya-material enjoyment; vidūṣita-āśayam-polluted aim of life; vrajanti-do go back; tat-the Lord's; caraṇa-feet; saroruha-antikam-near the lotus.

Those who drink through aural reception, fully filled with the nectarean message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].

The sufferings of human society are due to a polluted aim of life, namely lording it over the material resources. The more human society engages in the exploitation of undeveloped material resources for sense gratification, the more it will be entrapped by the illusory, material energy of the Lord, and thus the distress of the world will be intensified instead of diminished. The human necessities of life are fully supplied by the Lord in the shape of food grains, milk, fruit, wood, stone, sugar, silk, jewels, cotton, salt, water, vegetables, etc., in sufficient quantity to feed and care for the human race of the world as well as the living beings on each and every planet within the universe. The supply source is complete, and only a little energy by the human being is required to get his necessities into the proper channel. There is no need of machines and tools or huge steel plants for artificially creating comforts of life. Life is never made comfortable by artificial needs, but by plain living and high thinking. The highest perfectional thinking for human society is suggested here by Śukadeva Gosvāmī, namely, sufficiently hearing Śrīmad-Bhāgavatam. For men in this age of Kali, when they have lost the perfect vision of life, this Śrīmad-Bhāgavatam is the torchlight by which to see the real path. Śrīla Jīva Gosvāmī Prabhupāda has commented on the kathāmṛtam mentioned in this verse and has indicated Śrīmad-Bhāgavatam to be the nectarean message of the Personality of Godhead. By sufficient hearing of Śrīmad-Bhāgavatam, the polluted aim of life, namely lording it over matter, will subside, and the people in general in all parts of the world will be able to live a peaceful life of knowledge and bliss.

For a pure devotee of the Lord, any topics in relation with His name, fame, quality, entourage, etc., are all pleasing, and because such topics have been approved by great devotees like Nārada, Hanumān, Nanda Mahārāja and other inhabitants of Vṛndāvana, certainly such messages are transcendental and pleasing to the heart and soul.

And by the constant hearing of the messages of the Bhagavad-gītā, and later of Śrīmad-Bhāgavatam, one is assured herein by Śrīla Śukadeva Gosvāmī that he will reach the Personality of Godhead and render Him transcendental loving service in the spiritual planet of the name Goloka Vṛndāvana, which resembles a huge lotus flower.

Thus by the process of bhakti-yoga, directly accepted, as suggested in this verse, by sufficient hearing of the transcendental message of the Lord, the material contamination is directly eliminated without one's attempting to contemplate the impersonal virāṭ conception of the Lord. And by practicing bhakti-yoga, if the performer is not purified from the material contamination, he must be a pseudo-devotee. For such an imposter there is no remedy for being freed from material entanglement.

Thus end the Bhaktivedanta purports of the Second Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord in the Heart."

Chapter Three

Pure Devotional Service: The Change in Heart

TEXT 1

śrī-śuka uvāca

evam etan nigaditaṁ

pṛṣṭavān yad bhavān mama

nṛṇāṁ yan mriyamāṇānāṁ

manuṣyeṣu manīṣiṇām

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-so; etat-all these; nigaditam-answered; pṛṣṭavān-as you inquired; yat-what; bhavān-your good self; mama-unto me; nṛṇām-of the human being; yat-one; mriyamāṇānām-on the threshold of death; manuṣyeṣu-amongst the human beings; manīṣiṇām-of the intelligent men.

Śrī Śukadeva Gosvāmī said: Mahārāja Parīkṣit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I have answered you.

In human society all over the world there are millions and billions of men and women, and almost all of them are less intelligent because they have very little knowledge of spirit soul. Almost all of them have a wrong conception of life, for they identify themselves with the gross and subtle material bodies, which they are not, in fact. They may be situated in different high and low positions in the estimation of human society, but one should know definitely that unless one inquires about his own self beyond the body and the mind, all his activities in human life are total failures. Therefore out of thousands and thousands of men, one may inquire about his spirit self and thus consult the revealed scriptures like Vedānta-sūtras, Bhagavad-gītā and Śrīmad-Bhāgavatam. But in spite of reading and hearing such scriptures, unless one is in touch with a realized spiritual master, he cannot actually realize the real nature of self, etc. And out of thousands and hundreds of thousands of men, someone may know what Lord Kṛṣṇa is in fact. In the Caitanya-caritāmṛta (Madhya 20.122-123) it is said that Lord Kṛṣṇa, out of His causeless mercy, prepared the Vedic literatures in the incarnation of Vyāsadeva for reading by the intelligent class of men in a human society which is almost totally forgetful of the genuine relation with Kṛṣṇa. Even such an intelligent class of men may be forgetful in their relation with the Lord. The whole bhakti-yoga process is therefore a revival of the lost relation. This revival is possible in the human form of life, which is obtained only out of the evolutionary cycle of 8,400,000 species of life. The intelligent class of human being must take a serious note of this opportunity. Not all human beings are intelligent, so the importance of human life is not always understood. Therefore manīṣiṇām, meaning "thoughtful," is particularly used here. A manīṣiṇām person, like Mahārāja Parīkṣit, must therefore take to the lotus feet of Lord Kṛṣṇa and fully engage himself in devotional service, hearing, chanting, etc., of the holy name and pastimes of the Lord, which are all hari-kathāmṛta. This action is especially recommended when one is preparing for death.

TEXTS 2-7

brahma-varcasa-kāmas tu

yajeta brahmaṇaḥ patim

indram indriya-kāmas tu

prajā-kāmaḥ prajāpatīn

devīṁ māyāṁ tu śrī-kāmas

tejas-kāmo vibhāvasum

vasu-kāmo vasūn rudrān

vīrya-kāmo 'tha vīryavān

annādya-kāmas tv aditiṁ

svarga-kāmo 'diteḥ sutān

viśvān devān rājya-kāmaḥ

sādhyān saṁsādhako viśām

āyuṣ-kāmo 'śvinau devau

puṣṭi-kāma ilāṁ yajet

pratiṣṭhā-kāmaḥ puruṣo

rodasī loka-mātarau

rūpābhikāmo gandharvān

strī-kāmo 'psara urvaśīm

ādhipatya-kāmaḥ sarveṣāṁ

yajeta parameṣṭhinam

yajñaṁ yajed yaśas-kāmaḥ

kośa-kāmaḥ pracetasam

vidyā-kāmas tu giriśaṁ

dāmpatyārtha umāṁ satīm

SYNONYMS

brahma-the absolute; varcasa-effulgence; kāmaḥ tu-but one who desires in that way; yajeta-do worship; brahmaṇaḥ-of the Vedas; patim-the master; indram-the King of heaven; indriya-kāmaḥ tu-but one who desires strong sense organs; prajā-kāmaḥ-one who desires many offspring; prajāpatīn-the Prajāpatis; devīm-the goddess; māyām-unto the mistress of the material world; tu-but; śrī-kāmaḥ-one who desires beauty; tejaḥ-power; kāmaḥ-one who so desires; vibhāvasum-the fire-god; vasu-kāmaḥ-one who wants wealth; vasūn-the Vasu demigods; rudrān-the Rudra expansions of Lord Śiva; vīrya-kāmaḥ-one who wants to be very strongly built; atha-therefore; vīryavān-the most powerful; anna-adya-grains; kāmaḥ-one who so desires; tu-but; aditim-Aditi, mother of the demigods; svarga-heaven; kāmaḥ-so desiring; aditeḥ sutān-the sons of Aditi; viśvān-Viśvadeva; devān-demigods; rājya-kāmaḥ-those who hanker for kingdoms; sādhyān-the Sādhya demigods; saṁsādhakaḥ-what fulfills the wishes; viśām-of the mercantile community; āyuḥ-kāmaḥ-desirous of long life; aśvinau-the two demigods known as the Aśvinī brothers; devau-the two demigods; puṣṭi-kāmaḥ-one who desires a strongly built body; ilām-the earth; yajet-must worship; pratiṣṭhā-kāmaḥ-one who desires good fame, or stability in a post; puruṣaḥ-such men; rodasī-the horizon; loka-mātarau-and the earth; rūpa-beauty; abhikāmaḥ-positively aspiring for; gandharvān-the residents of the Gandharva planet, who are very beautiful and are expert in singing; strī-kāmaḥ-one who desires a good wife; apsaraḥ urvaśīm-the society girls of the heavenly kingdom; ādhipatya-kāmaḥ-one who desires to dominate others; sarveṣām-everyone; yajeta-must worship; parameṣṭhinam-Brahmā, the head of the universe; yajñam-the Personality of Godhead; yajet-must worship; yaśaḥ-kāmaḥ-one who desires to be famous; kośa-kāmaḥ-one who desires a good bank balance; pracetasam-the treasurer of heaven, known as Varuṇa; vidyā-kāmaḥ tu-but one who desires education; giriśam-the lord of the Himalayas, Lord Śiva; dāmpatya-arthaḥ-and for conjugal love; umām satīm-the chaste wife of Lord Śiva, known as Umā.

One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas [Lord Brahmā or Bṛhaspati, the learned priest], one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajāpatis. One who desires good fortune should worship Durgādevī, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Śiva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Viśvadeva, and one who wants to be popular with the general mass of population should worship the Sādhya demigod. One who desires a long span of life should worship the demigods known as the Aśvinī-kumāras, and a person desiring a strongly built body should worship the earth. One who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsarās and the Urvaśī society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahmā, the head of the universe. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuṇa. If one desires to be a greatly learned man he should worship Lord Śiva, and if one desires a good marital relation he should worship the chaste goddess Umā, the wife of Lord Śiva.

There are different modes of worship for different persons desiring success in particular subjects. The conditioned soul living within the purview of the material world cannot be an expert in every type of materially enjoyable asset, but one can have considerable influence over a particular matter by worshiping a particular demigod, as mentioned above. Rāvaṇa was made a very powerful man by worshiping Lord Śiva, and he used to offer severed heads to please Lord Śiva. He became so powerful by the grace of Lord Śiva that all the demigods were afraid of him, until he at last challenged the Personality of Godhead Śrī Rāmacandra and thus ruined himself. In other words, all such persons who aspire after gaining some or all of the material objects of enjoyment, or the gross materialistic persons, are on the whole less intelligent, as confirmed in the Bhagavad-gītā (7.20). It is said there that those who are bereft of all good sense, or those whose intelligence is withdrawn by the deluding energy of māyā, aspire to achieve all sorts of material enjoyment in life by pleasing the various demigods, or by advancing in material civilization under the heading of scientific progress. The real problem of life in the material world is to solve the question of birth, death, old age and disease. No one wants to change his birthright, no one wants to meet death, no one wants to be old or invalid, and no one wants diseases. But these problems are solved neither by the grace of any demigod nor by the so-called advancement of material science. In the Bhagavad-gītā, as well as in the Śrīmad-Bhāgavatam, such less intelligent persons have been described as devoid of all good sense. Śukadeva Gosvāmī said that out of the 8,400,000 species of living entities, the human form of life is rare and valuable, and out of those rare human beings those who are conscious of the material problems are rarer still, and the still more rare persons are those who are conscious of the value of the Śrīmad-Bhāgavatam, which contains the messages of the Lord and His pure devotees. Death is inevitable for everyone, intelligent or foolish. But Parīkṣit Mahārāja has been addressed by the Gosvāmī as the manīṣī, or the man of highly developed mind, because at the time of death he left all material enjoyment and completely surrendered unto the lotus feet of the Lord by hearing His messages from the right person, Śukadeva Gosvāmī. But aspirations for material enjoyment by endeavoring persons are condemned. Such aspirations are something like the intoxication of the degraded human society. Intelligent persons should try to avoid these aspirations and seek instead the permanent life by returning home, back to Godhead.

TEXT 8

dharmārtha uttama-ślokaṁ

tantuḥ tanvan pitṝn yajet

rakṣā-kāmaḥ puṇya-janān

ojas-kāmo marud-gaṇān

SYNONYMS

dharma-arthaḥ-for spiritual advancement; uttama-ślokam-the Supreme Lord or persons attached to the Supreme Lord; tantuḥ-for offspring; tanvan-and for their protection; pitṝn-the residents of Pitṛloka; yajet-must worship; rakṣā-kāmaḥ-one who desires protection; puṇya-janān-pious persons; ojaḥ-kāmaḥ-one who desires strength should worship; marut-gaṇān-the demigods.

One should worship Lord Viṣṇu or His devotee for spiritual advancement in knowledge, and for protection of heredity and advancement of a dynasty one should worship the various demigods.

The path of religion entails making progress on the path of spiritual advancement, ultimately reviving the eternal relation with Lord Viṣṇu in His impersonal effulgence, His localized Paramātmā feature, and ultimately His personal feature by spiritual advancement in knowledge. And one who wants to establish a good dynasty and be happy in the progress of temporary bodily relations should take shelter of the Pitās and the demigods in other pious planets. Such different classes of worshipers of different demigods may ultimately reach the respective planets of those demigods within the universe, but he who reaches the spiritual planets in the brahmajyoti achieves the highest perfection.

TEXT 9

rājya-kāmo manūn devān

nirṛtiṁ tv abhicaran yajet

kāma-kāmo yajet somam

akāmaḥ puruṣaṁ param

SYNONYMS

rājya-kāmaḥ-anyone desiring an empire or kingdom; manūn-the Manus, semi-incarnations of God; devān-demigods; nirṛtim-demons; tu-but; abhicaran-desiring victory over the enemy; yajet-should worship; kāma-kāmaḥ-one who desires sense gratification; yajet-should worship; somam-the demigod named Candra; akāmaḥ-one who has no material desires to be fulfilled; puruṣam-the Supreme Personality of Godhead; param-the Supreme.

One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead.

For a liberated person, all the enjoyments listed above are considered to be absolutely useless. Only those who are conditioned by the material modes of external energy are captivated by different types of material enjoyment. In other words, the transcendentalist has no material desires to be fulfilled, whereas the materialist has all types of desires to be fulfilled. The Lord has proclaimed that the materialists, who desire material enjoyment and thus seek the favor of different demigods, as above mentioned, are not in control of their senses and so give themselves to nonsense. One should therefore not desire any sort of material enjoyment, being sensible enough to worship the Supreme Personality of Godhead. The leaders of nonsensical persons are still more nonsensical because they preach openly and foolishly that one can worship any form of demigod and get the same result. This sort of preaching is not only against the teachings of the Bhagavad-gītā, or those of the Śrīmad-Bhāgavatam, but is also foolish, just as it is foolish to claim that with the purchase of any travel ticket one may reach the same destination. No one can reach Bombay from Delhi by purchasing a ticket for Baroda. It is clearly defined herein that persons impregnated with different desires have different modes of worship, but one who has no desire for material enjoyment should worship the Supreme Lord, Śrī Kṛṣṇa, the Personality of Godhead. And this worshiping process is called devotional service. Pure devotional service means service to the Lord without any tinge of material desires, including desire for fruitive activity and empiric speculation. For fulfillment of material desires one may worship the Supreme Lord, but the result of such worship is different, as will be explained in the next verse. Generally the Lord does not fulfill anyone's material desires for sense enjoyment, but He awards such benedictions to worshipers of the Lord, for they ultimately come to the point of not desiring material enjoyment. The conclusion is that one must minimize the desires for material enjoyment, and for this one should worship the Supreme Personality of Godhead, who is described here as param, or beyond anything material. Śrīpāda Śaṅkarācārya has also stated, nārāyaṇaḥ paro 'vyaktāt: the Supreme Lord is beyond the material encirclement.

TEXT 10

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta puruṣaṁ param

SYNONYMS

akāmaḥ-one who has transcended all material desires; sarva-kāmaḥ-one who has the sum total of material desires; vā-either; mokṣa-kāmaḥ-one who desires liberation; udāra-dhīḥ-with broader intelligence; tīvreṇa-with great force; bhakti-yogena-by devotional service to the Lord; yajeta-should worship; puruṣam-the Lord; param-the supreme whole.

A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.

The Supreme Personality of Godhead Lord Śrī Kṛṣṇa is described in the Bhagavad-gītā as puruṣottama, or the Supreme Personality. It is He only who can award liberation to the impersonalists by absorbing such aspirants in the brahmajyoti, the bodily rays of the Lord. The brahmajyoti is not separate from the Lord, as the glowing sun ray is not independent of the sun disc. Therefore one who desires to merge into the supreme impersonal brahmajyoti must also worship the Lord by bhakti-yoga, as recommended here in the Śrīmad-Bhāgavatam. Bhakti-yoga is especially stressed here as the means of all perfection. In the previous chapters it has been stated that bhakti-yoga is the ultimate goal of both karma-yoga and jñāna-yoga, and in the same way in this chapter it is emphatically declared that bhakti-yoga is the ultimate goal of the different varieties of worship of the different demigods. Bhakti-yoga, thus being the supreme means of self-realization, is recommended here. Everyone must therefore seriously take up the methods of bhakti-yoga, even though one aspires for material enjoyment or liberation from material bondage.

Akāmaḥ is one who has no material desire. A living being, naturally being the part and parcel of the supreme whole puruṣaṁ pūrṇam, has as his natural function to serve the Supreme Being, just as the parts and parcels of the body, or the limbs of the body, are naturally meant to serve the complete body. Desireless means, therefore, not to be inert like the stone, but to be conscious of one's actual position and thus desire satisfaction only from the Supreme Lord. Śrīla Jīva Gosvāmī has explained this desirelessness as bhajanīya-parama-puruṣa-sukha-mātra-sva-sukhatvam in his Sandarbha. This means that one should feel happy only by experiencing the happiness of the Supreme Lord. This intuition of the living being is sometimes manifested even during the conditioned stage of a living being in the material world, and such intuition is expressed in the manner of altruism, philanthropy, socialism, communism, etc., by the undeveloped minds of less intelligent persons. In the mundane field such an outlook of doing good to others in the form of society, community, family, country or humanity is a partial manifestation of the same original feeling in which a pure living entity feels happiness by the happiness of the Supreme Lord. Such superb feelings were exhibited by the damsels of Vrajabhūmi for the happiness of the Lord. The gopīs loved the Lord without any return, and this is the perfect exhibition of the akāmaḥ spirit. Kāma spirit, or the desire for one's own satisfaction, is fully exhibited in the material world, whereas the spirit of akāmaḥ is fully exhibited in the spiritual world.

Thoughts of becoming one with the Lord, or being merged in the brahmajyoti, can also be exhibitions of kāma spirit if they are desires for one's own satisfaction to be free from the material miseries. A pure devotee does not want liberation so that he may be relieved from the miseries of life. Even without so-called liberation, a pure devotee is aspirant for the satisfaction of the Lord. Influenced by the kāma spirit, Arjuna declined to fight in the Kurukṣetra battlefield because he wanted to save his relatives for his own satisfaction. But being a pure devotee, he agreed to fight on the instruction of the Lord because he came to his senses and realized that satisfaction of the Lord at the cost of his own satisfaction was his prime duty. Thus he became akāma. That is the perfect stage of a perfect living being.

Udāra-dhīḥ means one who has a broader outlook. people with desires for material enjoyment worship small demigods, and such intelligence is condemned in the Bhagavad-gītā (7.20) as hṛta jñāna, the intelligence of one who has lost his senses. One cannot obtain any result from demigods without getting sanction from the Supreme Lord. Therefore a person with a broader outlook can see that the ultimate authority is the Lord, even for material benefits. Under the circumstances, one with a broader outlook, even with the desire for material enjoyment or for liberation, should take to the worship of the Lord directly. And everyone, whether an akāma or sakāma or mokṣa-kāma, should worship the Lord with great expedience. This implies that bhakti-yoga may be perfectly administered without any mixture of karma and jñāna. As the unmixed sun ray is very forceful and is therefore called tīvra, similarly unmixed bhakti-yoga of hearing, chanting, etc., may be performed by one and all regardless of inner motive.

TEXT 11

etāvān eva yajatām

iha niḥśreyasodayaḥ

bhagavaty acalo bhāvo

yad bhāgavata-saṅgataḥ

SYNONYMS

etāvān-all these different kinds of worshipers; eva-certainly; yajatām-while worshiping; iha-in this life; niḥśreyasa-the highest benediction; udayaḥ-development; bhagavati-unto the Supreme Personality of Godhead; acalaḥ-unflinching; bhāvaḥ-spontaneous attraction; yat-which; bhāgavata-the pure devotee of the Lord; saṅgataḥ-association.

All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord.

All living entities in different statuses of life within the material creation, beginning from the first demigod, Brahmā, down to the small ant, are conditioned under the law of material nature, or the external energy of the Supreme Lord. The living entity in his pure state is conscious of the fact that he is a part and parcel of the Lord, but when he is thrown into the material world on account of his desire to lord it over material energy, he becomes conditioned by the three modes of material nature and thus struggles for existence for the highest benefit. This struggle for existence is something like following the will-o'-the-wisp under the spell of material enjoyment. All plans for material enjoyment, either by worship of different demigods as described in the previous verses of this chapter or by modernized advancement of scientific knowledge without the help of God or demigod, are illusory only, for despite all such plans for happiness, the conditioned living being within the compass of material creation can never solve the problems of life, namely birth, death, old age and disease. The history of the universe is full of such planmakers, and many kings and emperors come and go, leaving a planmaking story only. But the prime problems of life remain unsolved despite all endeavors by such planmakers.

Actually human life is meant for making a solution to the problems of life. One can never solve such problems by satisfying the different demigods, by different modes of worship, or by so-called scientific advancement in knowledge without the help of God or the demigods. Apart from the gross materialists, who care very little either for God or for the demigods, the Vedas recommend worship of different demigods for different benefits, and so the demigods are neither false nor imaginary. The demigods are as factual as we are, but they are much more powerful due to their being engaged in the direct service of the Lord in managing different departments in the universal government. The Bhagavad-gītā affirms this, and the different planets of the demigods are mentioned there, including the one of the supreme demigod, Lord Brahmā. The gross materialists do not believe in the existence of God or the demigods. Nor do they believe that different planets are dominated by different demigods. They are creating a great commotion about reaching the closest celestial body, Candraloka, or the moon, but even after much mechanical research they have only very scanty information of this moon, and in spite of much false advertisement for selling land on the moon, the puffed-up scientists or gross materialists cannot live there, and what to speak of reaching the other planets, which they are unable even to count. However, the followers of the Vedas have a different method of acquiring knowledge. They accept the statements of the Vedic literatures as authority in toto, as we have already discussed in Canto One, and therefore they have full and reasonable knowledge of God and demigods and of their different residential planets situated within the compass of the material world and beyond the limit of the material sky. The most authentic Vedic literature, accepted by the great Indian ācāryas like Śaṅkara, Rāmānuja, Madhva, Viṣṇusvāmī, Nimbārka and Caitanya and studied by all important personalities of the world, is the Bhagavad-gītā, in which the worship of the demigods and their respective residential planets are mentioned. The Bhagavad-gītā (9.25) affirms:

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

"The worshipers of demigods reach the respective planets of the demigods, and the worshipers of forefathers reach the planets of the forefathers. The gross materialist remains in the different material planets, but the devotees of the Lord reach the kingdom of God."

We also have information from the Bhagavad-gītā that all the planets within the material world, including Brahmaloka, are but temporarily situated, and after a fixed period they are all annihilated. Therefore the demigods and their followers are all annihilated at the period of devastation, but one who reaches the kingdom of God gets a permanent share in eternal life. That is the verdict of Vedic literature. The worshipers of the demigods have one facility more than the unbelievers due to their being convinced of the Vedic version, by which they can get information of the benefit of worshiping the Supreme Lord in the association of the devotees of the Lord. The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or so-called material science, which can never reach into the realm of transcendental knowledge.

Therefore unless the gross materialists or the worshipers of the temporary demigods come in contact with a transcendentalist like the pure devotee of the Lord, their attempts are simply a waste of energy. Only by the grace of the divine personalities, the pure devotees of the Lord, can one achieve pure devotion, which is the highest perfection of human life. Only a pure devotee of the Lord can show one the right way of progressive life. Otherwise both the materialistic way of life, without any information of God or the demigods, and the life engaged in the worship of demigods, in pursuit of temporary material enjoyments, are different phases of phantasmagoria. They are nicely explained in the Bhagavad-gītā also, but the Bhagavad-gītā can be understood in the association of pure devotees only, and not by the interpretations of politicians or dry philosophical speculators.

TEXT 12

jñānaṁ yad āpratinivṛtta-guṇormi-cakram

ātma-prasāda uta yatra guṇeṣv asaṅgaḥ

kaivalya-sammata-pathas tv atha bhakti-yogaḥ

ko nirvṛto hari-kathāsu ratiṁ na kuryāt

SYNONYMS

jñānam-knowledge; yat-that which; ā-up to the limit of; pratinivṛtta-completely withdrawn; guṇa-ūrmi-the waves of the material modes; cakram-whirlpool; ātma-prasādaḥ-self-satisfaction; uta-moreover; yatra-where there is; guṇeṣu-in the modes of nature; asaṅgaḥ-no attachment; kaivalya-transcendental; sammata-approved; pathaḥ-path; tu-but; atha-therefore; bhakti-yogaḥ-devotional service; kaḥ-who; nirvṛtaḥ-absorbed in; hari-kathāsu-in the transcendental topics of the Lord; ratim-attraction; na-shall not; kuryāt-do.

Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?

According to Bhagavad-gītā (10.9) the characteristics of pure devotees are wonderful. The complete functional activities of a pure devotee are always engaged in the service of the Lord, and thus the pure devotees exchange feelings of ecstasy between themselves and relish transcendental bliss. This transcendental bliss is experienced even in the stage of devotional practice (sādhana-avasthā), if properly undertaken under the guidance of a bona fide spiritual master. And in the mature stage the developed transcendental feeling culminates in realization of the particular relationship with the Lord by which a living entity is originally constituted (up to the relationship of conjugal love with the Lord, which is estimated to be the highest transcendental bliss). Thus bhakti-yoga, being the only means of God realization, is called kaivalya. Śrīla Jīva Gosvāmī quotes the Vedic version (eko nārāyaṇo devaḥ, parāvarāṇāṁ parama āste kaivalya-saṁjñitaḥ) in this connection and establishes that Nārāyaṇa, the Personality of Godhead, is known as kaivalya, and the means which enables one to approach the Lord is called the kaivalya-panthā, or the only means of attainment of Godhead. This kaivalya-panthā begins from śravaṇa, or hearing those topics that relate to the Personality of Godhead, and the natural consequence of hearing such hari-kathā is attainment of transcendental knowledge, which causes detachment from all mundane topics, for which a devotee has no taste at all. For a devotee, all mundane activities, social and political, become unattractive, and in the mature state such a devotee becomes uninterested even in his own body, and what to speak of bodily relatives. In such a state of affairs one is not agitated by the waves of the material modes. There are different modes of material nature, and all mundane functions in which a common man is very much interested or in which he takes part become unattractive for the devotee. This state of affairs is described herein as pratinivṛtta-guṇormi, and it is possible by ātma-prasāda, or complete self-satisfaction without any material connection. The first-class devotee of the Lord attains this stage by devotional service, but despite his loftiness, for the Lord's satisfaction he may play the voluntary part of a preacher of the Lord's glory and dovetail all into devotional service, even mundane interest, just to give the neophytes a chance to transform mundane interest into transcendental bliss. Śrīla Rūpa Gosvāmī has described this action of a pure devotee as nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Even mundane activities dovetailed with service to the Lord are also calculated to be transcendental or approved kaivalya affairs.

TEXT 13

śaunaka uvāca

ity abhivyāhṛtaṁ rājā

niśamya bharatarṣabhaḥ

kim anyat pṛṣṭavān bhūyo

vaiyāsakim ṛṣiṁ kavim

SYNONYMS

śaunakaḥ uvāca-Śaunaka said; iti-thus; abhivyāhṛtam-all that was spoken; rājā-the King; niśamya-by hearing; bharata-ṛṣabhaḥ-Mahārāja Parīkṣit; kim-what; anyat-more; pṛṣṭavān-did he inquire from him; bhūyaḥ-again; vaiyāsakim-unto the son of Vyāsadeva; ṛṣim-one who is well versed; kavim-poetic.

Śaunaka said: The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?

A pure devotee of the Lord automatically develops all godly qualities, and some of the prominent features of those qualities are as follows: he is kind, peaceful, truthful, equable, faultless, magnanimous, mild, clean, nonpossessive, a well-wisher to all, satisfied, surrendered to Kṛṣṇa, without hankering, simple, fixed, self-controlled, a balanced eater, sane, mannerly, prideless, grave, sympathetic, friendly, poetic, expert and silent. Out of these twenty-six prominent features of a devotee, as described by Kṛṣṇadāsa Kavirāja in his Caitanya-caritāmṛta, the qualification of being poetic is especially mentioned herein in relation to Śukadeva Gosvāmī. The presentation of Śrīmad-Bhāgavatam by his recitation is the highest poetic contribution. He was a self-realized learned sage. In other words, he was a poet amongst the sages.

TEXT 14

etac chuśrūṣatāṁ vidvan

sūta no 'rhasi bhāṣitum

kathā hari-kathodarkāḥ

satāṁ syuḥ sadasi dhruvam

SYNONYMS

etat-this; śuśrūṣatām-of those eager to hear; vidvan-O learned; sūta-Sūta Gosvāmī; naḥ-unto us; arhasi-may you do it; bhāṣitum-just to explain it; kathāḥ-topics; hari-kathā-udarkāḥ-result in the topics of the Lord; satām-of the devotees; syuḥ-may be; sadasi-in the assembly of; dhruvam-certainly.

O learned Sūta Gosvāmī! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of devotees.

As we have already quoted above from the Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī, even mundane things, if dovetailed in the service of the Lord Śrī Kṛṣṇa, are accepted as transcendental. For example, the epics or the histories of Rāmāyaṇa and Mahābhārata, which are specifically recommended for the less intelligent classes (women, śūdras and unworthy sons of the higher castes), are also accepted as Vedic literature because they are compiled in connection with the activities of the Lord. Mahābhārata is accepted as the fifth division of the Vedas after its first four divisions, namely Sāma, Yajur, Ṛg and Atharva. The less intelligent do not accept Mahābhārata as part of the Vedas, but great sages and authorities accept it as the fifth division of the Vedas. Bhagavad-gītā is also part of the Mahābhārata, and it is full of the Lord's instruction for the less intelligent class of men. Some less intelligent men say that Bhagavad-gītā is not meant for householders, but such foolish men forget that Bhagavad-gītā was explained to Arjuna, a gṛhastha (family man), and spoken by the Lord in His role as a gṛhastha. So Bhagavad-gītā, although containing the high philosophy of the Vedic wisdom, is for the beginners in the transcendental science, and Śrīmad-Bhāgavatam is for graduates and postgraduates in the transcendental science. Therefore literatures like Mahābhārata, the, purāṇas and similar other literatures which are full of the pastimes of the Lord, are all transcendental literatures, and they should be discussed with full confidence in the society of great devotees.

The difficulty is that such literatures, when discussed by professional men, appear to be mundane literature like histories or epics because there are so many historical facts and figures. It is said here, therefore, that such literatures should be discussed in the assembly of devotees. Unless they are discussed by devotees, such literatures cannot be relished by the higher class of men. So the conclusion is that the Lord is not impersonal in the ultimate issue. He is the Supreme Person, and He has His different activities. He is the leader of all living entities, and He descends at His will and by His personal energy to reclaim the fallen souls. Thus He plays exactly like the social, political or religious leaders. Because such roles ultimately culminate in the discussion of topics of the Lord, all such preliminary topics are also transcendental. That is the way of spiritualizing the civic activities of human society. Men have inclinations for studying history and many other mundane literatures-stories, fiction, dramas, magazines, newspapers, etc.-so let them be dovetailed with the transcendental service of the Lord, and all of them will turn to the topics relished by all devotees. The propaganda that the Lord is impersonal, that He has no activity and that He is a dumb stone without any name and form has encouraged people to become godless, faithless demons, and the more they deviate from the transcendental activities of the Lord, the more they become accustomed to mundane activities that only clear their path to hell instead of return them home, back to Godhead.* Śrīmad-Bhāgavatam begins from the history of the Pāṇḍavas (with necessary politics and social activities), and yet Śrīmad-Bhāgavatam is said to be the Pāramahaṁsa-saṁhitā, or the Vedic literature meant for the topmost transcendentalist, and it describes paraṁ jñānam, the highest transcendental knowledge. pure devotees of the Lord are all paramahaṁsas, and they are like the swans, who know the art of sucking milk out of a mixture of milk and water.

TEXT 15

sa vai bhāgavato rājā

pāṇḍaveyo mahā-rathaḥ

bāla-krīḍanakaiḥ krīḍan

kṛṣṇa-krīḍāṁ ya ādade

SYNONYMS

saḥ-he; vai-certainly; bhāgavataḥ-a great devotee of the Lord; rājā-Mahārāja Parīkṣit; pāṇḍaveyaḥ-grandson of the Pāṇḍavas; mahā-rathaḥ-a great fighter; bāla-while a child; krīḍanakaiḥ-with play dolls; krīḍan-playing; kṛṣṇa-Lord Kṛṣṇa; krīḍām-activities; yaḥ-who; ādade-accepted.

Mahārāja Parīkṣit, the grandson of the Pāṇḍavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kṛṣṇa by imitating the worship of the family Deity.

In the Bhagavad-gītā (6.41) it is stated that even a person who has failed in the proper discharge of yoga practice is given a chance to take birth in the house of devout brāhmaṇas or in the houses of rich men like kṣatriya kings or rich merchants. But Mahārāja Parīkṣit was more than that because he had been a great devotee of the Lord since his previous birth, and as such he took his birth in an imperial family of the Kurus, and especially that of the Pāṇḍavas. So from the very beginning of his childhood he had the chance to know intimately the devotional service of Lord Kṛṣṇa in his own family. The Pāṇḍavas, all being devotees of the Lord, certainly venerated family Deities in the royal palace for worship. Children who appear in such families fortunately generally imitate such worship of the Deities, even in the way of childhood play. By the grace of Lord Śrī Kṛṣṇa, we had the chance of being born in a Vaiṣṇava family, and in our childhood we imitated the worship of Lord Kṛṣṇa by imitating our father. Our father encouraged us in all respects to observe all functions such as the Ratha-yātrā and Dola-yātrā ceremonies, and he used to spend money liberally for distributing prasāda to us children and our friends. Our spiritual master, who also took his birth in a Vaiṣṇava family, got all inspirations from his great Vaiṣṇava father, Ṭhākura Bhaktivinoda. That is the way of all lucky Vaiṣṇava families. The celebrated Mīrā Bāī was a staunch devotee of Lord Kṛṣṇa as the great lifter of Govardhana Hill.

The life history of many such devotees is almost the same because there is always symmetry between the early lives of all great devotees of the Lord. According to Jīva Gosvāmī, Mahārāja Parīkṣit must have heard about the childhood pastimes of Lord Kṛṣṇa at Vṛndāvana, for he used to imitate the pastimes with his young playmates. According to Śrīdhara Svāmī, Mahārāja Parīkṣit used to imitate the worship of the family Deity by elderly members. Śrīla Viśvanātha Cakravartī also confirms the viewpoint of Jīva Gosvāmī. So accepting either of them, Mahārāja Parīkṣit was naturally inclined to Lord Kṛṣṇa from his very childhood. He might have imitated either of the above-mentioned activities, and all of them establish his great devotion from his very childhood, a symptom of a mahā-bhāgavata. Such mahā-bhāgavatas are called nitya-siddhas, or souls liberated from birth. But there are also others, who may not be liberated from birth but who develop a tendency for devotional service by association, and they are called sādhana-siddhas. There is no difference between the two in the ultimate issue, and so the conclusion is that everyone can become a sādhana-siddha, a devotee of the Lord, simply by association with the pure devotees. The concrete example is our great spiritual master Śrī Nārada Muni. In his previous life he was simply a boy of a maidservant, but through association with great devotees he became a devotee of the Lord of his own standard, unique in the history of devotional service.

TEXT 16

vaiyāsakiś ca bhagavān

vāsudeva-parāyaṇaḥ

urugāya-guṇodārāḥ

satāṁ syur hi samāgame

SYNONYMS

vaiyāsakiḥ-the son of Vyāsadeva; ca-also; bhagavān-full in transcendental knowledge; vāsudeva-Lord Kṛṣṇa; parāyaṇaḥ-attached to; urugāya-of the Personality of Godhead Śrī Kṛṣṇa, who is glorified by great philosophers; guṇa-udārāḥ-great qualities; satām-of the devotees; syuḥ-must have been; hi-as a matter of fact; samāgame-by the presence of.

Śukadeva Gosvāmī, the son of Vyāsadeva, was also full in transcendental knowledge and was a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.

The word satām is very important in this verse. Satām means the pure devotees, who have no other desire than to serve the Lord. Only in the association of such devotees are the transcendental glories of Lord Kṛṣṇa properly discussed. It is said by the Lord that His topics are all full of spiritual significance, and once one properly hears about Him in the association of the satām, certainly one senses the great potency and so automatically attains to the devotional stage of life. As already described, Mahārāja Parīkṣit was a great devotee of the Lord from his very birth, and so was Śukadeva Gosvāmī. Both of them were on the same level, although it appeared that Mahārāja Parīkṣit was a great king accustomed to royal facilities whereas Śukadeva Gosvāmī was a typical renouncer of the world, so much so that he did not even put a cloth on his body. Superficially, Mahārāja Parīkṣit and Śukadeva Gosvāmī might seem to be opposites, but basically they were both unalloyed pure devotees of the Lord. When such devotees are assembled together, there can be no topics save discussions of the glories of the Lord, or bhakti-yoga. In the Bhagavad-gītā also, when there were talks between the Lord and His devotee Arjuna, there could not be any topic other than bhakti-yoga, however the mundane scholars may speculate on it in their own ways. The use of the word ca after vaiyāsakiḥ suggests, according to Śrīla Jīva Gosvāmī, that both Śukadeva Gosvāmī and Mahārāja Parīkṣit were of the same category, settled long before, although one was playing the part of the master and the other the disciple. Since Lord Kṛṣṇa is the center of the topics, the word vāsudeva-parāyaṇaḥ, or "devotee of Vāsudeva," suggests devotee of Lord Kṛṣṇa, the common aim. Although there were many others who assembled at the place where Mahārāja Parīkṣit was fasting, the natural conclusion is that there was no topic other than the glorification of Lord Kṛṣṇa, because the principal speaker was Śukadeva Gosvāmī and the chief audience was Mahārāja Parīkṣit. So Śrīmad-Bhāgavatam, as it was spoken and heard by two principal devotees of the Lord, is only for the glorification of the Supreme Lord, the Personality of Godhead, Śrī Kṛṣṇa.

TEXT 17

āyur harati vai puṁsām

udyann astaṁ ca yann asau

tasyarte yat-kṣaṇo nīta

uttama-śloka-vārtayā

SYNONYMS

āyuḥ-duration of life; harati-decreases; vai-certainly; puṁsām-of the people; udyan-rising; astam-setting; ca-also; yan-moving; asau-the sun; tasya-of one who glorifies the Lord; ṛte-except; yat-by whom; kṣaṇaḥ-time; nītaḥ-utilized; uttama-śloka-the all-good Personality of Godhead; vārtayā-in the topics of.

Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.

This verse indirectly confirms the greater importance of utilizing the human form of life to realize our lost relationship with the Supreme Lord by acceleration of devotional service. Time and tide wait for no man. So the time indicated by the sunrise and the sunset will be uselessly wasted if such time is not properly utilized for realizing identification of spiritual values. Even a fraction of the duration of life wasted cannot be compensated by any amount of gold. Human life is simply awarded to a living entity (jīva) so that he can realize his spiritual identity and his permanent source of happiness. A living being, especially the human being, is seeking happiness because happiness is the natural situation of the living entity. But he is vainly seeking happiness in the material atmosphere. A living being is constitutionally a spiritual spark of the complete whole, and his happiness can be perfectly perceived in spiritual activities. The Lord is the complete spirit whole, and His name, form, quality, pastimes, entourage and personality are all identical with Him. Once a person comes into contact with any one of the above-mentioned energies of the Lord through the proper channel of devotional service, the door to perfection is immediately opened. In the Bhagavad-gītā (2.40) the Lord has explained such contact in the following words: "Endeavors in devotional service are never baffled. Nor is there failure. A slight beginning of such activities is sufficient even to deliver a person from the great ocean of material fears." As a highly potent drug injected intravenously acts at once on the whole body, the transcendental topics of the Lord injected through the ear of the pure devotee of the Lord can act very efficiently. Aural realization of the transcendental messages implies total realization, just as fructification of one part of a tree implies fructification of all other parts. This realization for a moment in the association of pure devotees like Śukadeva Gosvāmī prepares one's complete life for eternity. And thus the sun fails to rob the pure devotee of his duration of life, inasmuch as he is constantly busy in the devotional service of the Lord, purifying his existence. Death is a symptom of the material infection of the eternal living being; only due to material infection is the eternal living entity subjected to the law of birth, death, old age and disease.

The materialistic way of pious activities like charity is recommended in the smṛti-śāstras as quoted by Śrīla Viśvanātha Cakravartī Ṭhākura. Money given in charity to a suitable person is guaranteed bank balance in the next life. Such charity is recommended to be given to a brāhmaṇa. If the money is given in charity to a non-brāhmaṇa (without brahminical qualification) the money is returned in the next life in the same proportion. If it is given in charity to a half-educated brāhmaṇa, even then the money is returned double. If the money is given in charity to a learned and fully qualified brāhmaṇa, the money is returned a hundred and a thousand times, and if the money is given to a veda-pāraga (one who has factually realized the path of the Vedas), it is returned by unlimited multiplication. The ultimate end of Vedic knowledge is realization of the Personality of Godhead, Lord Kṛṣṇa, as stated in the Bhagavad-gītā (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). There is a guarantee of money's being returned if given in charity, regardless of the proportion. Similarly, a moment passed in the association of a pure devotee by hearing and chanting the transcendental messages of the Lord is a perfect guarantee for eternal life, for returning home, back to Godhead. Mad-dhāma gatvā punar janma na vidyate. In other words, a devotee of the Lord is guaranteed eternal life. A devotee's old age or disease in the present life is but an impetus to such guaranteed eternal life.

TEXT 18

taravaḥ kiṁ na jīvanti

bhastrāḥ kiṁ na śvasanty uta

na khādanti na mehanti

kiṁ grāme paśavo 'pare

SYNONYMS

taravaḥ-the trees; kim-whether; na-do not; jīvanti-live; bhastrāḥ-bellows; kim-whether; na-do not; śvasanti-breathe; uta-also; na-do not; khādanti-eat; na-do not; mehanti-discharge semen; kim-whether; grāme-in the locality; paśavaḥ-beastly living being; apare-others.

Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?

The materialistic man of the modern age will argue that life, or part of it, is never meant for discussion of theosophical or theological arguments. Life is meant for the maximum duration of existence for eating, drinking, sexual intercourse, making merry and enjoying life. The modern man wants to live forever by the advancement of material science, and there are many foolish theories for prolonging life to the maximum duration. But the Śrīmad-Bhāgavatam affirms that life is not meant for so-called economic development or advancement of materialistic science for the hedonistic philosophy of eating, mating, drinking and merrymaking. Life is solely meant for tapasya, for purifying existence so that one may enter into eternal life just after the end of the human form of life.

The materialists want to prolong life as much as possible because they have no information of the next life. They want to get the maximum comforts in this present life because they think conclusively that there is no life after death. This ignorance about the eternity of the living being and the change of covering in the material world has played havoc in the structure of modern human society. Consequently there are many problems, multiplied by various plans of modernized man. The plans for solving the problems of society have only aggravated the troubles. Even if it is possible to prolong life more than one hundred years, advancement of human civilization does not necessarily follow. The Bhāgavatam says that certain trees live for hundreds and thousands of years. At Vṛndāvana there is a tamarind tree (the place is known as Imlitala) which is said to have existed since the time of Lord Kṛṣṇa. In the Calcutta Botanical Garden there is a banyan tree said to be older than five hundred years, and there are many such trees all over the world. Svāmī Śaṅkarācārya lived only thirty-two years, and Lord Caitanya lived forty-eight years. Does it mean that the prolonged lives of the abovementioned trees are more important than Śaṅkara or Caitanya? Prolonged life without spiritual value is not very important. One may doubt that trees have life because they do not breathe. But modern scientists like Bose have already proved that there is life in plants, so breathing is no sign of actual life. The Bhāgavatam says that the bellows of the blacksmith breathes very soundly, but that does not mean that the bellows has life. The materialist will argue that life in the tree and life in the man cannot be compared because the tree cannot enjoy life by eating palatable dishes or by enjoying sexual intercourse. In reply to this, the Bhāgavatam asks whether other animals like the dogs and hogs, living in the same village with human beings, do not eat and enjoy sexual life. The specific utterance of Śrīmad-Bhāgavatam in regard to "other animals" means that persons who are simply engaged in planning a better type of animal life consisting of eating, breathing and mating are also animals in the shape of human beings. A society of such polished animals cannot benefit suffering humanity, for an animal can easily harm another animal but rarely do good.

TEXT 19

śva-viḍ-varāhoṣṭra-kharaiḥ

saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto

jātu nāma gadāgrajaḥ

SYNONYMS

śva-a dog; viṭ-varāha-the village hog who eats stool; uṣṭra-the camel; kharaiḥ-and by the asses; saṁstutaḥ-perfectly praised; puruṣaḥ-a person; paśuḥ-animal; na-never; yat-of him; karṇa-ear; patha-path; upetaḥ-reached; jātu-at any time; nāma-the holy name; gadāgrajaḥ-Lord Kṛṣṇa, the deliver from all evils.

Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.

The general mass of people, unless they are trained systematically for a higher standard of life in spiritual values, are no better than animals, and in this verse they have particularly been put on the level of dogs, hogs, camels and asses. Modern university education practically prepares one to acquire a doggish mentality with which to accept the service of a greater master. After finishing a so-called education, the so-called educated persons move like dogs from door to door with applications for some service, and mostly they are driven away, informed of no vacancy. As dogs are negligible animals and serve the master faithfully for bits of bread, a man serves a master faithfully without sufficient rewards.

Persons who have no discrimination in the matter of foodstuff and who eat all sorts of rubbish are compared to hogs. Hogs are very much attached to eating stools. So stool is a kind of foodstuff for a particular type of animal. And even stones are eatables for a particular type of animal or bird. But the human being is not meant for eating everything and anything; he is meant to eat grains, vegetables, fruits, milk, sugar, etc. Animal food is not meant for the human being. For chewing solid food, the human being has a particular type of teeth meant for cutting fruits and vegetables. The human being is endowed with two canine teeth as a concession for persons who will eat animal food at any cost. It is known to everyone that one man's food is another man's poison. Human beings are expected to accept the remnants of food offered to Lord Śrī Kṛṣṇa, and the Lord accepts foodstuff from the categories of leaves, flowers, fruits, etc. (Bg. 9.26). As prescribed by Vedic scriptures, no animal food is offered to the Lord. Therefore, a human being is meant to eat a particular type of food. He should not imitate the animals to derive so-called vitamin values. Therefore, a person who has no discrimination in regard to eating is compared to a hog.

The camel is a kind of animal that takes pleasure in eating thorns. A person who wants to enjoy family life or the worldly life of so-called enjoyment is compared to the camel. Materialistic life is full of thorns, and so one should live only by the prescribed method of Vedic regulations just to make the best use of a bad bargain. Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks its own blood while chewing thorny twigs. The thorns the camel eats cut the tongue of the camel, and so blood begins to flow within the camel's mouth. The thorns, mixed with fresh blood, create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny results of their actions mixed with their own blood. Therefore the Bhāgavatam has situated these diseased fellows along with the camels.

The ass is an animal who is celebrated as the greatest fool, even amongst the animals. The ass works very hard and carries burdens of the maximum weight without making profit for itself. Footnote. The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. When the ass begs for sexual intercourse, he is kicked by the fair sex, yet he still follows the female for such sexual pleasure. A henpecked man is compared, therefore, to the ass. The general mass of people work very hard, especially in the age of Kali. In this age the human being is actually engaged in the work of an ass, carrying heavy burdens and driving ṭhelā and rickshaws. The so-called advancement of human civilization has engaged a human being in the work of an ass. The laborers in great factories and workshops are also engaged in such burdensome work, and after working hard during the day, the poor laborer has to be again kicked by the fair sex, not only for sex enjoyment but also for so many household affairs.

So Śrīmad-Bhāgavatam's categorization of the common man without any spiritual enlightenment into the society of dogs, hogs, camels and asses is not at all an exaggeration. The leaders of such ignorant masses of people may feel very proud of being adored by such a number of dogs and hogs, but that is not very flattering. The Bhāgavatam openly declares that although a person may be a great leader of such dogs and hogs disguised as men, if he has no taste for being enlightened in the science of Kṛṣṇa, such a leader is also an animal and nothing more. He may be designated as a powerful, strong animal, or a big animal, but in the estimation of Śrīmad-Bhāgavatam he is never given a place in the category of man, on account of his atheistic temperament. Or, in other words, such godless leaders of dogs and hoglike men are bigger animals with the qualities of animals in greater proportion.

TEXT 20

bile batorukrama-vikramān ye

na śṛṇvataḥ karṇa-puṭe narasya

jihvāsatī dārdurikeva sūta

na copagāyaty urugāya-gāthāḥ

SYNONYMS

bile-snake holes; bata-like; urukrama-the Lord, who acts marvelously; vikramān-prowess; ye-all these; na-never; śṛṇvataḥ-heard; karṇa-puṭe-the earholes; narasya-of the man; jihvā-tongue; asatī-useless; dārdurikā-of the frogs; iva-exactly like that; sūta-O Sūta Gosvāmī; na-never; ca-also; upagāyati-chants loudly; urugāya-worth singing; gāthāḥ-songs.

One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.

Devotional service to the Lord is rendered by all limbs or parts of the body. It is the transcendental dynamic force of the spirit soul; therefore a devotee is engaged one hundred percent in the service of the Lord. One can engage in devotional service when the senses of the body are purified in relation with the Lord, and one can render service to the Lord with the help of all the senses. As such, the senses and the action of the senses are to be considered impure or materialistic as long as they are employed only in sense gratification. The purified senses are engaged not in sense gratification but in the service of the Lord in toto. The Lord is the Supreme with all senses, and the servitor, who is part and parcel of the Lord, also has the same senses. Service to the Lord is the completely purified use of the senses, as described in the Bhagavad-gītā. The Lord imparted instructions with full senses, and Arjuna received them with full senses, and thus there was a perfect exchange of sensible and logical understanding between the master and the disciple. Spiritual understanding is nothing like an electrical charge from the master to the disciple, as foolishly claimed by some propaganda-mongers. Everything is full of sense and logic, and the exchange of views between the master and disciple is possible only when the reception is submissive and real. In the Caitanya-caritāmṛta it is said that one should receive the teaching of Lord Caitanya with intellect and full senses so that one can logically understand the great mission.

In the impure state of a living being, the various senses are fully engaged in mundane affairs. If the ear is not engaged in the service of the Lord by hearing about Him from Bhagavad-gītā or Śrīmad-Bhāgavatam, certainly the holes of the ear will be filled with some rubbish. Therefore the messages of Bhagavad-gītā and Śrīmad-Bhāgavatam should be preached all over the world very loudly. That is the duty of a pure devotee who has actually heard about them from the perfect sources. Many want to speak something to others, but because they are not trained to speak on the subject matter of Vedic wisdom they are all speaking nonsense, and people are receiving them with no sense. There are hundreds and thousands of sources for distributing mundane news of the world, and people of the world are also receiving it. Similarly, the people of the world should be taught to hear the transcendental topics of the Lord, and the devotee of the Lord must speak loudly so that they can hear. The frogs loudly croak, with the result that they invite the snakes to eat them. The human tongue is especially given for chanting the Vedic hymns and not for croaking like frogs. The word asatī used in this verse is also significant. Asatī means a woman who has become a prostitute. A prostitute has no reputation for good womanly qualities. Similarly, the tongue, which is given to the human being for chanting the Vedic hymns, will be considered a prostitute when engaged in chanting some mundane nonsense.

TEXT 21

bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam

apy uttamāṅgaṁ na namen mukundam

śāvau karau no kurute saparyāṁ

harer lasat-kāñcana-kaṅkaṇau vā

SYNONYMS

bhāraḥ-a great burden; param-heavy; paṭṭa-silk; kirīṭa-turban; juṣṭam-dressed with; api-even; uttama-upper; aṅgam-parts of the body; na-never; namet-bow down; mukundam-Lord Kṛṣṇa, the deliverer; śāvau-dead bodies; karau-hands; no-do not; kurute-do; saparyām-worshiping; hareḥ-of the Personality of Godhead; lasat-glittering; kāñcana-made of gold; kaṅkaṇau-bangles; vā-even though.

The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari.

As stated hereinbefore, there are three kinds of devotees of the Lord. The first-class devotee does not at all see anyone who is not in the service of the Lord, but the second-class devotee makes distinctions between devotees and nondevotees. The second-class devotees are therefore meant for preaching work, and as referred to in the above verse, they must loudly preach the glories of the Lord. The second-class devotee accepts disciples from the section of third-class devotees or nondevotees. Sometimes the first-class devotee also comes down to the category of the second-class devotee for preaching work. But the common man, who is expected to become at least a third-class devotee, is advised herein to visit the temple of the Lord and bow down before the Deity, even though he may be a very rich man or even a king with a silk turban or crown. The Lord is the Lord of everyone, including the great kings and emperors, and men who are rich in the estimation of mundane people must therefore make it a point to visit the temple of Lord Śrī Kṛṣṇa and regularly bow down before the Deity. The Lord in the temple in the worshipable form is never to be considered to be made of stone or wood, for the Lord in His arcā incarnation as the Deity in the temple shows immense favor to the fallen souls by His auspicious presence. By the hearing process, as mentioned hereinbefore, this realization of the presence of the Lord in the temple is made possible. As such, the first process in the routine work of devotional service-hearing-is the essential point. Hearing by all classes of devotees from the authentic sources like Bhagavad-gītā and Śrīmad-Bhāgavatam is essential. The common man who is puffed up with his material position and does not bow down before the Deity of the Lord in the temple, or who defies temple worship without any knowledge of the science, must know that his so-called turban or crown will only succeed in further drowning him in the water of the ocean of material existence. A drowning man with a heavy weight on his head is sure to go down more swiftly than those who have no heavy weight. A foolish, puffed-up man defies the science of God and says that God has no meaning for him, but when he is in the grip of God's law and is caught by some disease like cerebral thrombosis, that godless man sinks into the ocean of nescience by the weight of his material acquisition. Advancement of material science without God consciousness is a heavy load on the head of human society, and so one must take heed of this great warning.

The common man, if he has no time to worship the Lord, may at least engage his hands for a few seconds in washing or sweeping the Lord's temple. Mahārāja Pratāparudra, the greatly powerful king of Orissa, was always very busy with heavy state responsibilities, yet he made it a point to sweep the temple of Lord Jagannātha at Purī once a year during the festival of the Lord. The idea is that however important a man one may be he must accept the supremacy of the Supreme Lord. This God consciousness will help a man even in his material prosperity. Mahārāja Pratāparudra's subordination before Lord Jagannātha made him a powerful king, so much so that even the great Pathan in his time could not enter into Orissa on account of the powerful Mahārāja Pratāparudra. And at last Mahārāja Pratāparudra was graced by Lord Śrī Caitanya on the very grounds of his acceptance of subordination to the Lord of the universe. So even though a rich man's wife has glittering bangles made of gold on her hands, she must engage herself in rendering service to the Lord.

TEXT 22

barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye

pādau nṛṇāṁ tau druma-janma-bhājau

kṣetrāṇi nānuvrajato harer yau

SYNONYMS

barhāyite-like plumes of a peacock; te-those; nayane-eyes; narāṇām-of men; liṅgāni-forms; viṣṇoḥ-of the Personality of Godhead; na-does not; nirīkṣataḥ-look upon; ye-all such; pādau-legs; nṛṇām-of men; tau-those; druma-janma-being born of the tree; bhājau-like that; kṣetrāṇi-holy places; na-never; anuvrajataḥ-goes after; hareḥ-of the Lord; yau-which.

The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.

Especially for the householder devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitāi, Matsya, Kūrma, śālagrāma-śilā and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa and Dāmodara, as recommended in the Vaiṣṇava-tantras or Purāṇas, and one's family should worship strictly following the directions and regulations of arcana-vidhi. Any member of the family who is above twelve years of age should be initiated by a bona fide spiritual master, and all the members of the household should be engaged in the daily service of the Lord, beginning from morning (4 a.m.) till night (10 p.m.) by performing maṅgala-ārātrika, nirañjana, arcana, pūjā, kīrtana, śṛṅgāra, bhoga-vaikāli, sandhyā-ārātrika, pāṭha, bhoga (at night), śayana-ārātrika, etc. Engagement in such worship of the Deity, under the direction of a bona fide spiritual master, will greatly help the householders to purify their very existence and make rapid progress in spiritual knowledge. Simple theoretical book knowledge is not sufficient for a neophyte devotee. Book knowledge is theoretical, whereas the arcana process is practical. Spiritual knowledge must be developed by a combination of theoretical and practical knowledge, and that is the guaranteed way for attainment of spiritual perfection. The training of devotional service for a neophyte devotee completely depends on the expert spiritual master who knows how to lead his disciple to make gradual progress towards the path back home, back to Godhead. One should not become a pseudo spiritual master as a matter of business to meet one's family expenditures; one must be an expert spiritual master to deliver the disciple from the clutches of impending death. Śrīla Viśvanātha Cakravartī Ṭhākura has defined the bona fide qualities of a spiritual master, and one of the verses in that description reads:

śrī-vigrahārādhana-nitya-nānā-

śṛṅgāra-tan-mandira-mārjanādau

yuktasya bhaktāṁś ca niyuñjato 'pi

vande guroḥ śrī-caraṇāravindam **

Śrī-vigraha is the arcā, or suitable worshipable form of the Lord, and the disciple should be engaged in worshiping the Deity regularly by śṛṅgāra, by proper decoration and dressing, as also by mandira-mārjana, the matter of cleansing the temple. The spiritual master teaches the neophyte devotee all these kindly and personally to help him gradually in the realization of the transcendental name, quality, form, etc., of the Lord.

Only attention engaged in the service of the Lord, especially in dressing and decorating the temple, accompanied by musical kīrtana and spiritual instructions from scriptures, can save the common man from the hellish cinema attractions and rubbish sex-songs broadcast everywhere by radios. If one is unable to maintain a temple at home, he should go to another's temple where all the above performances are regularly executed. Visiting the temple of a devotee and looking at the profusely decorated forms of the Lord well dressed in a well-decorated, sanctified temple naturally infuse the mundane mind with spiritual inspiration. People should visit holy places like Vṛndāvana where such temples and worship of the Deity are specifically maintained. Formerly all rich men like kings and rich merchants constructed such temples under the direction of expert devotees of the Lord, like the six Gosvāmīs, and it is the duty of the common man to take advantage of these temples and festivals observed in the holy places of pilgrimage by following in the footsteps of great devotees (anuvraja). One should not visit all these sanctified pilgrimage places and temples with sightseeing in mind, but one must go to such temples and sanctified places immortalized by the transcendental pastimes of the Lord and be guided by proper men who know the science. This is called anuvraja. Anu means to follow. It is therefore best to follow the instruction of the bona fide spiritual master, even in visiting temples and the holy places of pilgrimage. One who does not move in that way is as good as a standing tree condemned by the Lord not to move. The moving tendency of the human being is misused by visiting places for sightseeing. The best purpose of such traveling tendencies could be fulfilled by visiting the holy places established by great ācāryas and thereby not being misled by the atheistic propaganda of moneymaking men who have no knowledge of spiritual matters.

TEXT 23

jīvañ chavo bhāgavatāṅghri-reṇuṁ

na jātu martyo 'bhilabheta yas tu

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ chavo yas tu na veda gandham

SYNONYMS

jīvan-while living; śavaḥ-a dead body; bhāgavata-aṅghri-reṇum-the dust of the feet of a pure devotee; na-never; jātu-at any time; martyaḥ-mortal; abhilabheta-particularly received; yaḥ-a person; tu-but; śrī-with opulence; viṣṇu-padyāḥ-of the lotus feet of Viṣṇu; manu-jaḥ-a descendant of Manu (a man); tulasyāḥ-leaves of the tulasi tree; śvasan-while breathing; śavaḥ-still a dead body; yaḥ-who; tu-but; na veda-never experienced; gandham-the aroma.

The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the breathing dead body is a ghost. When a man dies, he is called dead, but when he again appears in a subtle form not visible to our present vision and yet acts, such a dead body is called a ghost. Ghosts are always very bad elements, always creating a fearful situation for others. Similarly, the ghostlike nondevotees who have no respect for the pure devotees, nor for the Viṣṇu Deity in the temples, create a fearful situation for the devotees at all times. The Lord never accepts any offering by such impure ghosts. There is a common saying that one should first love the dog of the beloved before one shows any loving sentiments for the beloved. The stage of pure devotion is attained by sincerely serving a pure devotee of the Lord. The first condition of devotional service to the Lord is therefore to be a servant of a pure devotee, and this condition is fulfilled by the statement "reception of the dust of the lotus feet of a pure devotee who has also served another pure devotee." That is the way of pure disciplic succession, or devotional paramparā.

Mahārāja Rahūgaṇa inquired from the great saint Jaḍa Bharata as to how he had attained such a liberated stage of a paramahaṁsa, and in answer the great saint replied as follows (SB 5.12.12):

rahūgaṇaitat tapasā na yāti

na cejyayā nirvapaṇād gṛhād vā

na cchandasā naiva jalāgni-sūryair

vinā mahat-pāda-rajo-'bhiṣekam

"O King Rahūgaṇa, the perfectional stage of devotional service, or the paramahaṁsa stage of life, cannot be attained unless one is blessed by the dust of the feet of great devotees. It is never attained by tapasya [austerity], the Vedic worshiping process, acceptance of the renounced order of life, the discharge of the duties of household life, the chanting of the Vedic hymns, or the performance of penances in the hot sun, within cold water or before the blazing fire."

In other words, Lord Śrī Kṛṣṇa is the property of His pure unconditional devotees, and as such only the devotees can deliver Kṛṣṇa to another devotee; Kṛṣṇa is never obtainable directly. Lord Caitanya therefore designated Himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80], or "the most obedient servant of the servants of the Lord, who maintains the gopī damsels at Vṛndāvana." A pure devotee therefore never approaches the Lord directly, but tries to please the servant of the Lord's servants, and thus the Lord becomes pleased, and only then can the devotee relish the taste of the tulasī leaves stuck to His lotus feet. In the Brahma-saṁhitā it is said that the Lord is never to be found by becoming a great scholar of the Vedic literatures, but He is very easily approachable through His pure devotee. In Vṛndāvana all the pure devotees pray for the mercy of Śrīmatī Rādhārāṇī, the pleasure potency of Lord Kṛṣṇa. Śrīmatī Rādhārāṇī is a tenderhearted feminine counterpart of the supreme whole, resembling the perfectional stage of the worldly feminine nature. Therefore, the mercy of Rādhārāṇī is available very readily to the sincere devotees, and once She recommends such a devotee to Lord Kṛṣṇa, the Lord at once accepts the devotee's admittance into His association. The conclusion is, therefore, that one should be more serious about seeking the mercy of the devotee than that of the Lord directly, and by one's doing so (by the good will of the devotee) the natural attraction for the service of the Lord will be revived.

TEXT 24

tad aśma-sāraṁ hṛdayaṁ batedaṁ

yad gṛhyamāṇair hari-nāma-dheyaiḥ

na vikriyetātha yadā vikāro

netre jalaṁ gātra-ruheṣu harṣaḥ

SYNONYMS

tat-that; aśma-sāram-is steel-framed; hṛdayam-heart; bata idam-certainly that; yat-which; gṛhyamāṇaiḥ-in spite of chanting; hari-nāma-the holy name of the Lord; dheyaiḥ-by concentration of the mind; na-does not; vikriyeta-change; atha-thus; yadā-when; vikāraḥ-reaction; netre-in the eyes; jalam-tears; gātra-ruheṣu-at the pores; harṣaḥ-eruptions of ecstasy.

Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

We should note with profit that in the first three chapters of the Second Canto a gradual process of development of devotional service is being presented. In the First Chapter the first step in devotional service for God consciousness by the process of hearing and chanting has been stressed, and a gross conception of the Personality of Godhead in His universal form for the beginners is recommended. By such a gross conception of God through the material manifestations of His energy, one is enabled to spiritualize the mind and the senses and gradually concentrate the mind upon Lord Viṣṇu, the Supreme, who is present as the Supersoul in every heart and everywhere, in every atom of the material universe. The system of pañca-upāsanā, recommending five mental attitudes for the common man, is also enacted for this purpose, namely gradual development, worship of the superior that may be in the form of fire, electricity, the sun, the mass of living beings, Lord Śiva and, at last, the impersonal Supersoul, the partial representation of Lord Viṣṇu. They are all nicely described in the Second Chapter, but in the Third Chapter further development is prescribed after one has actually reached the stage of Viṣṇu worship, or pure devotional service, and the mature stage of Viṣṇu worship is suggested herein in relation to the change of heart.

The whole process of spiritual culture is aimed at changing the heart of the living being in the matter of his eternal relation with the Supreme Lord as subordinate servant, which is his eternal constitutional position. So with the progress of devotional service, the reaction of change in the heart is exhibited by gradual detachment from the sense of material enjoyment by a false sense of lording it over the world and an increase in the attitude of rendering loving service to the Lord. Vidhi-bhakti, or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands and the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus for all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhāva stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.

If the reaction does not take place, even after continuous hearing and chanting of the holy name of the Lord, it may be considered to be due to offenses only. That is the opinion of the Sandarbha. In the beginning of chanting of the holy name of the Lord, if the devotee has not been very careful about evading the ten kinds of offenses at the feet of the holy name, certainly the reaction of feelings of separation will not be visible by tears in the eyes and standing of the hair on end.

The bhāva stage is manifested by eight transcendental symptoms, namely inertness, perspiration, standing of hairs on end, failing in the voice, trembling, paleness of the body, tears in the eyes and finally trance. The Nectar of Devotion, a summary study of Śrīla Rūpa Gosvāmī's Bhakti-rasāmṛta-sindhu, explains those symptoms and vividly describes other transcendental developments, both in steady and accelerating manifestations.

Śrīla Viśvanātha Cakravartī Ṭhākura has very critically discussed all these bhāva displays in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Śrīla Rūpa Gosvāmī treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees (prākṛta-sahajiyās), but the pseudo symptoms are at once detected when one sees the pseudo devotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willfully imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stonehearted men. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.

When Lord Caitanya met Śrīla Rāmānanda Rāya of Kavaur on the bank of the Godāvarī, the Lord developed all these symptoms, but because of the presence of some nondevotee brāhmaṇas who were attendants of the Rāya, the Lord suppressed these symptoms. So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. Therefore real, steady bhāva is definitely displayed in the matter of cessation of material desires (kṣānti), utilization of every moment in the transcendental loving service of the Lord (avyārtha-kālatvam [Cc. Madhya 23.18-19]), eagerness for glorifying the Lord constantly (nāma-gāne sadā ruci [Cc. Madhya 23.32]), attraction for living in the land of the Lord (prītis tad-vasati sthale Prītis tad vasati sthāle), complete detachment from material happiness (virakti), and pridelessness (māna-śūnyatā). One who has developed all these transcendental qualities is really possessed of the bhāva stage, as distinguished from the stonehearted imitator or mundane devotee.

The whole process can be summarized as follows: The advanced devotee who chants the holy name of the Lord in a perfectly offenseless manner and is friendly to everyone can actually relish the transcendental taste of glorifying the Lord. And the result of such realization is reflected in the cessation of all material desires, etc., as mentioned above. The neophytes, due to their being in the lower stage of devotional service, are invariably envious, so much so that they invent their own ways and means of devotional regulations without following the ācāryas. As such, even if they make a show of constantly chanting the holy name of the Lord, they cannot relish the transcendental taste of the holy name. Therefore, the show of tears in the eyes, trembling, perspiration or unconsciousness, etc., is condemned. They can, however, get in touch with a pure devotee of the Lord and rectify their bad habits; otherwise they shall continue to be stonehearted and unfit for any treatment. A complete progressive march on the return path home, back to Godhead, will depend on the instructions of the revealed scriptures directed by a realized devotee.

TEXT 25

athābhidhehy aṅga mano-'nukūlaṁ

prabhāṣase bhāgavata-pradhānaḥ

yad āha vaiyāsakir ātma-vidyā-

viśārado nṛpatiṁ sādhu pṛṣṭaḥ

SYNONYMS

atha-therefore; abhidhehi-please explain; aṅga-O Sūta Gosvāmī; manaḥ-mind; anukūlam-favorable to our mentality; prabhāṣase-you do speak; bhāgavata-the great devotee; pradhānaḥ-the chief; yat āha-what he spoke; vaiyāsakiḥ-Śukadeva Gosvāmī; ātma-vidyā-transcendental knowledge; viśāradaḥ-expert; nṛpatim-unto the King; sādhu-very good; pṛṣṭaḥ-being asked.

O Sūta Gosvāmī, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Śukadeva Gosvāmī, who is very expert in transcendental knowledge, and who spoke to Mahārāja Parīkṣit upon being asked.

Knowledge explained by the previous ācārya like Śukadeva Gosvāmī and followed by the next like Sūta Gosvāmī is always powerful transcendental knowledge, and it is therefore penetrating and useful to all submissive students.

Thus end the Bhaktivedanta purports of the Second Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "Pure Devotional Service: The Change in Heart."

Chapter Four

The Process of Creation

TEXT 1

sūta uvāca

vaiyāsaker iti vacas

tattva-niścayam ātmanaḥ

upadhārya matiṁ kṛṣṇe

auttareyaḥ satīṁ vyadhāt

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; vaiyāsakeḥ-of Śukadeva Gosvāmī; iti-thus; vacaḥ-speeches; tattva-niścayam-that which verifies the truth; ātmanaḥ-in the self; upadhārya-just having realized; matim-concentration of the mind; kṛṣṇe-unto Lord Kṛṣṇa; auttareyaḥ-the son of Uttarā; satīm-chaste; vyadhāt-applied.

Sūta Gosvāmī said: Mahārāja Parīkṣit, the son of Uttarā, after hearing the speeches of Śukadeva Gosvāmī, which were all about the truth of the self, applied his concentration faithfully upon Lord Kṛṣṇa.

The word satīm is very significant. This means "existing" and "chaste." And both imports are perfectly applicable in the case of Mahārāja Parīkṣit. The whole Vedic adventure is to draw one's attention entirely unto the lotus feet of Lord Kṛṣṇa without any diversion, as instructed in the Bhagavad-gītā (15.15). Fortunately Mahārāja Parīkṣit had already been attracted to the Lord from the very beginning of his body, in the womb of his mother. In the womb of his mother he was struck by the brahmāstra atomic bomb released by Aśvatthāmā, but by the grace of the Lord he was saved from being burnt by the fiery weapon, and since then the King continuously concentrated his mind upon Lord Kṛṣṇa, which made him perfectly chaste in devotional service. So by natural sequence he was a chaste devotee of the Lord, and when he further heard from Śrīla Śukadeva Gosvāmī that one should worship the Lord only and no one else, even though full of all desires or desireless, his natural affection for Kṛṣṇa was strengthened. We have already discussed these topics.

To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance to be born in the family of a devotee and having the blessings of a bona fide spiritual master. By the grace of Lord Kṛṣṇa, Parīkṣit Mahārāja had both opportunities. He was born in a family of such devotees as the Pāṇḍavas, and just to continue the dynasty of the Pāṇḍavas and show them special favor, the Lord specifically saved Mahārāja Parīkṣit, who later on, by the arrangement of the Lord, was cursed by the boy of a brāhmaṇa and was able to get the association of such a spiritual master as Śukadeva Gosvāmī. In the Caitanya-caritāmṛta it is said that a fortunate person, by the mercy of the spiritual master and Lord Kṛṣṇa, achieves the path of devotional service. This was perfectly applicable in the case of Mahārāja Parīkṣit. By way of being born in a family of devotees, he automatically came in touch with Kṛṣṇa, and after being so contacted he constantly remembered Him. Consequently Lord Kṛṣṇa gave the King a further chance for development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course.

TEXT 2

ātma-jāyā-sutāgāra-

paśu-draviṇa-bandhuṣu

rājye cāvikale nityaṁ

virūḍhāṁ mamatāṁ jahau

SYNONYMS

ātma-body; jāyā-wife; suta-son; āgāra-palace; paśu-horses and elephants; draviṇa-treasury house; bandhuṣu-unto friends and relatives; rājye-in the kingdom; ca-also; avikale-without being disturbed; nityam-constant; virūḍhām-deep-rooted; mamatām-affinity; jahau-gave up.

Mahārāja Parīkṣit, as a result of his wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, his wife, his children, his palace, his animals like horses and elephants, his treasury house, his friends and relatives, and his undisputed kingdom.

To become liberated means to become free from dehātma-buddhi, the illusory attachment for personal bodily coverings and everything connected with the body, namely wife, children and all other entanglements. One selects a wife for bodily comforts, and the result is children. For wife and children one requires a dwelling place, and as such a residential house is also necessary. Animals like horses, elephants, cows and dogs are all household animals, and a householder has to keep them as household paraphernalia. In modern civilization the horses and elephants have been replaced by cars and conveyances with considerable horsepower. To maintain all the household affairs, one has to increase the bank balance and be careful about the treasury house, and in order to display the opulence of material assets, one has to keep good relations with friends and relatives, as well as become very careful about maintaining the status quo. This is called material civilization of material attachment. Devotion for Lord Kṛṣṇa means negation of all material attachments as detailed above. By the grace of Lord Kṛṣṇa, Mahārāja Parīkṣit was awarded all material amenities and an undisputed kingdom in which to enjoy the undisturbed position of king, but by the grace of the Lord he was able to give up all connections with material attachment. That is the position of a pure devotee. Mahārāja Parīkṣit, due to his natural affection for Lord Kṛṣṇa as a devotee of the Lord, was always executing his royal duties on behalf of the Lord, and as a responsible king of the world he was always careful to see that the influence of Kali would not enter his kingdom. A devotee of the Lord never thinks of his household paraphernalia as his own, but surrenders everything for the service of the Lord. Thereby living entities under a devotee's care get the opportunity for God realization by the management of a devotee-master.

Attachment for household paraphernalia and for Lord Kṛṣṇa go poorly together. One attachment is the path of darkness, and the other attachment is the path of light. Where there is light, there is no darkness, and where there is darkness, there is no light. But an expert devotee can turn everything to the path of light by an attitude of service to the Lord, and the best example here is the Pāṇḍavas. Mahārāja Yudhiṣṭhira and householders like him can turn everything to light by dovetailing so-called material assets in the service of the Lord, but one who is not trained or is unable to turn everything to the service of the Lord (nirbandhaḥ kṛṣṇa-sambandhe) must give up all material connections before he can be fit to hear and chant the glories of the Lord, or in other words, one who has seriously heard Śrīmad-Bhāgavatam for even one day, like Mahārāja Parīkṣit, from a fit personality like Śukadeva Gosvāmī, may be able to lose all affinity for material things. There is no utility simply in imitating Mahārāja Parīkṣit and hearing Bhāgavatam from professional men, even for seven hundred years. To take Śrīmad-Bhāgavatam as a means of maintaining family expenditure is the grossest type of nāmāparādha offense at the feet of the Lord (sarva-śubha-kriyā-sāmyam api pramādaḥ).

TEXTS 3-4

papraccha cemam evārthaṁ

yan māṁ pṛcchatha sattamāḥ

kṛṣṇānubhāva-śravaṇe

śraddadhāno mahā-manāḥ

saṁsthāṁ vijñāya sannyasya

karma trai-vargikaṁ ca yat

vāsudeve bhagavati

ātma-bhāvaṁ dṛḍhaṁ gataḥ

papraccha-asked; ca-also; imam-this; eva-exactly like; artham-purpose; yat-that; mām-unto me; pṛcchatha-you are asking; sattamāḥ-O great sages; kṛṣṇa-anubhāva-rapt in thought of Kṛṣṇa; śravaṇe-in hearing; śraddadhānaḥ-full of faith; mahā-manāḥ-the great soul; saṁsthām-death; vijñāya-being informed; sannyasya-renouncing; karma-fruitive activities; trai-vargikam-the three principles religion, economic development and sense gratification; ca-also; yat-what it may be; vāsudeve-unto Lord Kṛṣṇa; bhagavati-the Personality of Godhead; ātma-bhāvam-attraction of love; dṛḍham-firmly fixed; gataḥ-achieved.

O great sages, the great soul Mahārāja Parīkṣit, constantly rapt in thought of Lord Kṛṣṇa, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Kṛṣṇa and asked all these questions, exactly as you are asking me.

The three activities of religion, economic development and sense gratification are generally attractive for conditioned souls struggling for existence in the material world. Such regulated activities prescribed in the Vedas are called the karma-kāṇḍīya conception of life, and householders are generally recommended to follow the rules just to enjoy material prosperity both in this life and in the next. Most people are attracted by such activities. Even in the activities of their modern godless civilization, people are more concerned with economic development and sense gratification without any religious sentiments. As a great emperor of the world, Mahārāja Parīkṣit had to observe such regulations of the Vedic karma-kāṇḍīya section, but by his slight association with Śukadeva Gosvāmī he could perfectly understand that Lord Kṛṣṇa, the Absolute Personality of Godhead (Vāsudeva), for whom he had a natural love since his birth, is everything, and thus he fixed his mind firmly upon Him, renouncing all modes of Vedic karma-kāṇḍīya activities. This perfectional stage is attained by a jñānī after many, many births. The jñānīs, or the empiric philosophers endeavoring for liberation, are thousands of times better than the fruitive workers, and out of hundreds of thousands of such jñānīs one is liberated factually. And out of hundreds of thousands of such liberated persons, even one person is rarely found who can firmly fix his mind unto the lotus feet of Lord Śrī Kṛṣṇa, as declared by the Lord Himself in the Bhagavad-gītā (7.19). Mahārāja Parīkṣit is specially qualified with the word mahā-manāḥ, which puts him on an equal level with the mahātmās described in the Bhagavad-gītā. In the later age also there have been many mahātmās of this type, and they also gave up all karma-kāṇḍīya conceptions of life' solely and wholly depending on the Supreme Personality of Godhead Kṛṣṇa. Lord Caitanya, who is Lord Kṛṣṇa Himself, taught us in His Śikṣāṣṭaka (8):

āśliṣya vā pāda-ratāṁ pinaṣṭu mām

adarśanān marma-hatāṁ karotu vā

yathā tathā vā vidadhātu lampaṭo

mat-prāṇa-nāthas tu sa eva nāparaḥ

"Lord Kṛṣṇa, who is the lover of many devotees (women), may embrace this fully surrendered maidservant or may trample me with His feet, or He may render me brokenhearted by not being present before me for a long duration of time, but still He is nothing less than the Absolute Lord of my heart."

Śrīla Rūpa Gosvāmī spoke thus:

viracaya mayi daṇḍaṁ dīna-bandho dayāmī vā

gatir iha na bhavattaḥ kācid anyā mamāsti

nipatatu śata-koṭi-nirbharaṁ vā navāmbhaḥ

tad api kila-payodaḥ stūyate cātakena

"O Lord of the poor, do what you like with me, give me either mercy or punishment, but in this world I have none to look to except Your Lordship. The cātaka bird always prays for the cloud, regardless of whether it showers rains or throws a thunderbolt."

Śrīla Mādhavendra Purī, the grand-spiritual master of Lord Caitanya, took leave of all karma-kāṇḍīya obligations in the following words:

sandhyā-vandana bhadram astu bhavato bhoḥ snāna tubhyaṁ namo

bho devāḥ pitaraś ca tarpaṇa-vidhau nāhaṁ kṣamaḥ kṣamyatām

yatra kvāpi niṣadya yādava-kulottamasya kaṁsa-dviṣaḥ

smāraṁ smāram aghaṁ harāmi tad alaṁ manye kim anyena me

"O my evening prayer, all good unto you. O my morning bath, I bid you good-bye. O demigods and forefathers, please excuse me. I am unable to perform any more offerings for your pleasure. Now I have decided to free myself from all reactions to sins simply by remembering anywhere and everywhere the great descendant of Yadu and the great enemy of Kaṁsa [Lord Kṛṣṇa]. I think that this is sufficient for me. So what is the use of further endeavors?"

Śrīla Mādhavendra Purī said further:

mugdhaṁ māṁ nigadantu nīti-nipuṇā bhrāntaṁ muhur vaidikāḥ

mandaṁ bāndhava-sañcayā jaḍa-dhiyaṁ muktādarāḥ sodarāḥ

unmattaṁ dhanino viveka-caturāḥ kāmam mahā-dāmbhikam

moktuṁ na kṣāmate manāg api mano govinda-pāda-spṛhām

"Let the sharp moralist accuse me of being illusioned; I do not mind. Experts in Vedic activities may slander me as being misled, friends and relatives may call me frustrated, my brothers may call me a fool, the wealthy mammonites may point me out as mad, and the learned philosophers may assert that I am much too proud; still my mind does not budge an inch from the determination to serve the lotus feet of Govinda, though I be unable to do it."

And also Prahlāda Mahārāja said:

dharmārtha-kāma iti yo 'bhihitas trivarga

īkṣā trayī naya-damau vividhā ca vārtā

manye tad etad akhilaṁ nigamasya satyaṁ

svātmārpaṇaṁ sva-suhṛdaḥ paramasya puṁsaḥ

"Religion, economic development and sense gratification are celebrated as three means of attaining the path of salvation. Of these, īkṣā trayī especially, i.e., knowledge of the self, knowledge of fruitive acts and logic and also politics and economics, are different means of livelihood. All these are different subjects of Vedic education, and therefore I consider them temporary engagements. On the other hand, surrendering unto the Supreme Lord Viṣṇu is a factual gain in life, and I consider it the ultimate truth." (SB 7.6.26)

The whole matter is concluded in the Bhagavad-gītā (2.41) as vyavasāyātmikā buddhiḥ, or the absolute path of perfection. Śrī Baladeva Vidyābhūṣaṇa, a great Vaiṣṇava scholar, defines this as bhagavad-arcanā-rūpaika-niṣkāma-karmabhir viśuddha-cittaḥ-accepting transcendental loving service to the Lord as the prime duty, free from fruitive reaction.

So Mahārāja Parīkṣit was perfectly right when he firmly accepted the lotus feet of Lord Kṛṣṇa, renouncing all karma-kāṇḍīya conceptions of life.

TEXT 5

rājovāca

samīcīnaṁ vaco brahman

sarva-jñasya tavānagha

tamo viśīryate mahyaṁ

hareḥ kathayataḥ kathām

SYNONYMS

rājā uvāca-the King said; samīcīnam-perfectly right; vacaḥ-speeches; brahman-O learned brāhmaṇa; sarva-jñasya-one who knows all; tava-your; anagha-without any contamination; tamaḥ-the darkness of ignorance; viśīryate-gradually disappearing; mahyam-unto me; hareḥ-of the Lord; kathayataḥ-as you are speaking; kathām-topics.

Mahārāja Parīkṣit said: O learned brāhmaṇa, you know everything because you are without material contamination. Therefore whatever you have spoken to me appears perfectly right. Your speeches are gradually destroying the darkness of my ignorance, for you are narrating the topics of the Lord.

The practical experience of Mahārāja Parīkṣit is disclosed herein, revealing that transcendental topics of the Lord act like injections when received by the sincere devotee from a person who is perfectly uncontaminated by material tinges. In other words, reception of the messages of Śrīmad-Bhāgavatam from professional men, heard by a karma-kāṇḍīya audience, never acts miraculously as stated here. Devotional hearing of the messages of the Lord is not like hearing ordinary topics; therefore the action will be felt by the sincere hearer by experience of the gradual disappearance of ignorance.

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

When a hungry man is given food to eat, he feels satiation of hunger and the pleasure of dining simultaneously. Thus he does not have to ask whether he has actually been fed or not. The crucial test of hearing Śrīmad-Bhāgavatam is that one should get positive enlightenment by such an act.

TEXT 6

bhūya eva vivitsāmi

bhagavān ātma-māyayā

yathedaṁ sṛjate viśvaṁ

durvibhāvyam adhīśvaraiḥ

SYNONYMS

bhūyaḥ-again; eva-also; vivitsāmi-I wish to learn; bhagavān-the Personality of Godhead; ātma-personal; māyayā-by the energies; yathā-as; idam-this phenomenal world; sṛjate-does create; viśvam-universe; durvibhāvyam-inconceivable; adhīśvaraiḥ-by the great demigods.

I beg to know from you how the Personality of Godhead, by His personal energies, creates these phenomenal universes as they are, which are inconceivable even to the great demigods.

In every inquisitive mind the important question of the creation of the phenomenal world arises, and therefore for a personality like Mahārāja Parīkṣit, who was to know all the activities of the Lord from his spiritual master, such an inquiry is not uncommon. For every unknown thing, we have to learn and inquire from a learned personality. The question of creation is also one of such inquiries to be made to the right person. The spiritual master, therefore, must be one who is sama jña, as stated hereinbefore in connection with Śukadeva Gosvāmī. Thus all inquiries on God which are unknown to the disciple may be made from the qualified spiritual master, and here the practical example is set by Mahārāja Parīkṣit. It was, however, already known to Mahārāja Parīkṣit that everything we see is born out of the energy of the Lord, as we have all learned in the very beginning of Śrīmad-Bhāgavatam (janmādy asya yataḥ [SB 1.1.1]). So Mahārāja Parīkṣit wanted to know the process of creation. The origin of creation was known to him; otherwise he would not have inquired how the Personality of Godhead, by His different energies, creates this phenomenal world. The common man also knows that the creation is made by some creator and is not created automatically. We have no experience in the practical world that a thing is created automatically. Foolish people say that the creative energy is independent and acts automatically, as electrical energy works. But the intelligent man knows that even the electrical energy is generated by an expert engineer in the localized powerhouse, and thus the energy is distributed everywhere under the resident engineer's supervision. The Lord's supervision in connection with creation is mentioned even in the Bhagavad-gītā (9.10), and it is clearly said there that material energy is a manifestation of one of many such energies of the Supreme (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]). An inexperienced boy may be struck with wonder by seeing the impersonal actions of electronics or many other wonderful things conducted by electrical energy, but an experienced man knows that behind the action is a living man who creates such energy. Similarly the so-called scholars and philosophers of the world may, by mental speculation, present so many utopian theories about the impersonal creation of the universe, but an intelligent devotee of the Lord, by studying the Bhagavad-gītā, can know that behind the creation is the hand of the Supreme Lord, just as in the generating electrical powerhouse there is the resident engineer. The research scholar finds out the cause and the effect of everything, but research scholars as great as Brahmā, Śiva, Indra and many other demigods are sometimes bewildered by seeing the wonderful creative energy of the Lord, so what to speak of the tiny mundane scholars dealing in petty things. As there are differences in the living conditions of different planets of the universe, and as one planet is superior to others, the brains of the living entities in those respective planets are also of different categorical values. As stated in the Bhagavad-gītā, one can compare the long duration of life of the inhabitants of Brahmā's planet, which is inconceivable to the inhabitants of this planet earth, to the categorical value of the brain of Brahmājī, also inconceivable to any great scientist of this planet. And with such high brain power, even Brahmājī has described in his great saṁhitā (Bs. 5.1) as follows:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

"There are many personalities possessing the qualities of Bhagavān, but Kṛṣṇa is the supreme because none can excel Him. He is the Supreme Person, and His body is eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of all causes."

Brahmājī admits Lord Kṛṣṇa to be the supreme cause of all causes. But persons with tiny brains within this petty planet earth think of the Lord as one of them. Thus when the Lord says in the Bhagavad-gītā that He (Lord Kṛṣṇa) is all in all, the speculative philosophers and the mundane wranglers deride Him, and the Lord regretfully says:

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11) Brahmā and Śiva (and what to speak of other demigods) are bhūtas, or powerful created demigods who manage universal affairs, much like ministers appointed by a king. The ministers may be īśvaras, or controllers, but the Supreme Lord is maheśvara, or the creator of the controllers. Persons with a poor fund of knowledge do not know this, and therefore they have the audacity to deride Him because He comes before us by His causeless mercy occasionally as a human being. The Lord is not like a human being. He is sac-cid-ānanda-vigraha [Bs. 5.1], or the Absolute Personality of Godhead, and there is no difference between His body and His soul. He is both the power and the powerful.

Mahārāja Parīkṣit did not ask his spiritual master, Śukadeva Gosvāmī, to narrate Lord Kṛṣṇa's pastimes in Vṛndāvana; he wanted to hear first about the creation of the Lord. Śukadeva Gosvāmī did not say that the King should hear about the direct transcendental pastimes of the Lord. The time was very short, and naturally Śukadeva Gosvāmī could have gone directly to the Tenth Canto to make a shortcut of the whole thing, as generally done by the professional reciters. But neither the King nor the great speaker of Śrīmad-Bhāgavatam jumped up like the organizers of Bhāgavatam; both of them proceeded systematically, so that both future readers and hearers might take lessons from the example of the procedure of reciting Śrīmad-Bhāgavatam. Those who are in control of the external energy of the Lord, or in other words those who are in the material world, must first of all know how the external energy of the Lord is working under the direction of the Supreme Personality, and afterwards one may try to enter into the activities of His internal energy. The mundaners are mostly worshipers of Durgā-devī, the external energy of Kṛṣṇa, but they do not know that Durgā-devī is but the shadow energy of the Lord. Behind her astonishing display of material workings is the direction of the Lord, as confirmed in the Bhagavad-gītā (9.10). The Brahma-saṁhitā affirms that Durgā-śakti is working by the direction of Govinda, and without His sanction the powerful Durgā-śakti cannot move even a blade of grass. Therefore the neophyte devotee, instead of jumping at once to the platform of transcendental pastimes presented by the internal energy of the Lord, may know how great the Supreme Lord is by inquiring about the process of His creative energy. In the Caitanya-caritāmṛta also, descriptions of the creative energy and the Lord's hand in it are explained, and the author of Caitanya-caritāmṛta has warned the neophyte devotees to be seriously on guard against the pitfall of neglecting knowledge about Kṛṣṇa in regard to how great He is. Only when one knows Lord Kṛṣṇa's greatness can one firmly put one's unflinching faith in Him; otherwise, like the common man, even the great leaders of men will mistake Lord Kṛṣṇa for one of the many demigods, or a historical personality, or a myth only. The transcendental pastimes of the Lord in Vṛndāvana, or even at Dvārakā, are relishable for persons who have already qualified themselves in advanced spiritual techniques, and the common man may be able to attain to such a plane by the gradual process of service and inquiries, as we shall see in the behavior of Mahārāja Parīkṣit.

TEXT 7

yathā gopāyati vibhur

yathā saṁyacchate punaḥ

yāṁ yāṁ śaktim upāśritya

puru-śaktiḥ paraḥ pumān

ātmānaṁ krīḍayan krīḍan

karoti vikaroti ca

SYNONYMS

yathā-as; gopāyati-maintains; vibhuḥ-the great; yathā-as; saṁyacchate-winds up; punaḥ-again; yām yām-as; śaktim-energies; upāśritya-by employing; puru-śaktiḥ-the all-powerful; paraḥ-the Supreme; pumān-Personality of Godhead; ātmānam-plenary expansion; krīḍayan-having engaged them; krīḍan-as also personally being engaged; karoti-does them; vikaroti-and causes to be done; ca-and.

Kindly describe how the Supreme Lord, who is all-powerful, engages His different energies and different expansions in maintaining and again winding up the phenomenal world in the sporting spirit of a player.

In the Kaṭha Upaniṣad (2.2.13) the Supreme Lord is described as the chief eternal being amongst all other eternal individual beings (nityo nityānāṁ cetanaś cetanānām) and the one Supreme Lord who maintains innumerable other individual living beings (eko bahūnāṁ yo vidadhāti kāmān). So all living entities, both in the conditioned state and in the liberated state, are maintained by the Almighty Supreme Lord. Such maintenance is effected by the Lord through His different expansions of Self and three principal energies, namely the internal, external and marginal energies. The living entities are His marginal energies, and some of them, in the confidence of the Lord, are entrusted with the work of creation also, as are Brahmā, Marīci, etc., and the acts of creation are inspired by the Lord unto them (tene brahma hṛdā). The external energy (māyā) is also impregnated with the jīvas, or conditioned souls. The unconditioned marginal potency acts in the spiritual kingdom, and the Lord, by His different plenary expansions, maintains them in different transcendental relations displayed in the spiritual sky. So the one Supreme Personality of Godhead manifests Himself in many (bahu syām), and thus all diversities are in Him, and He is in all diversities, although He is nevertheless different from all of them. That is the inconceivable mystic power of the Lord, and as such everything is simultaneously one with and different from Him by His inconceivable potencies (acintya-bhedābheda-tattva).

TEXT 8

nūnaṁ bhagavato brahman

harer adbhuta-karmaṇaḥ

durvibhāvyam ivābhāti

kavibhiś cāpi ceṣṭitam

SYNONYMS

nūnam-still insufficient; bhagavataḥ-of the Personality of Godhead; brahman-O learned brāhmaṇa; hareḥ-of the Lord; adbhuta-wonderful; karmaṇaḥ-one who acts; durvibhāvyam-inconceivable; iva-like that; ābhāti-appears; kavibhiḥ-even by the highly learned; ca-also; api-in spite of; ceṣṭitam-being endeavored for.

O learned brāhmaṇa, the transcendental activities of the Lord are all wonderful, and they appear inconceivable because even great endeavors by many learned scholars have still proved insufficient for understanding them.

The acts of the Supreme Lord, in the creation of just this one universe, appear inconceivably wonderful. And there are innumerable universes, and all of them aggregated together are known as the created material world. And this part of His creation is only a fractional portion of the complete creation. The material world stands as a part only (ekāṁśena sthito jagat [Bg. 10.42]). Supposing that the material world is a display of one part of His energy, the remaining three parts consist of the vaikuṇṭha jagat or spiritual world described in the Bhagavad-gītā as mad-dhāma or sanātana-dhāma, or the eternal world. We have marked in the previous verse that He creates and again winds up the creation. This action is applicable only in the material world because the other, greater part of His creation, namely the Vaikuṇṭha world, is neither created nor annihilated; otherwise the Vaikuṇṭha-dhāma would not have been called eternal. The Lord exists with dhāma; His eternal name, quality, pastimes, entourage and personality are all a display of His different energies and expansions. The Lord is called anādi, or having no creator, and ādi, or the origin of all. We think in our own imperfect way that the Lord is also created, but the Vedānta informs us that He is not created. Rather, everything else is created by Him (nārāyaṇaḥ paro 'vyaktāt). Therefore, for the common man these are all very wonderful matters for consideration. Even for great scholars they are inconceivable, and thus such scholars present theories contradictory to one another. Even for the insignificant part of His creation, this particular universe, they have no complete information as to how far this limited space extends, or how many stars and planets are there, or the different conditions of those innumerable planets. Modern scientists have insufficient knowledge of all this. Some of them assert that there are one hundred million planets scattered all over space. In a news release from Moscow dated 2/21/60, the following piece of knowledge was relayed:

"Russia's well-known professor of astronomy Boris Vorontsov-Veliaminov said that there must be an infinite number of planets in the universe inhabited by beings endowed with reason.

"It could be that life similar to that on earth flourishes on such planets.

"Doctor of Chemistry Nikolai Zhirov, covering the problem of atmosphere on other planets, pointed out that the organism of a Martian, for instance, could very well adapt itself to normal existence with a low body temperature.

"He said that he felt that the gaseous composition of Martian atmosphere was quite suitable to sustain life of beings which have become adapted to it."

This adaptability of an organism to different varieties of planets is described in the Brahma-saṁhitā as vibhūti-bhinnam; i.e., each and every one of the innumerable planets within the universe is endowed with a particular type of atmosphere, and the living beings there are more perfectly advanced in science and psychology because of a better atmosphere. Vibhūti means "specific powers," and bhinnam means "variegated." Scientists who are attempting to explore outer space and are trying to reach other planets by mechanical arrangements must know for certain that organisms adapted to the atmosphere of earth cannot exist in the atmospheres of other planets (Easy Journey to Other planets). One has to prepare himself, therefore, to be transferred to a different planet after being relieved of the present body, as it is said in the Bhagavad-gītā (9.25):

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

"Those who worship the demigods will take birth among the demigods, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me."

Mahārāja Parīkṣit's statement regarding the workings of the creative energy of the Lord discloses that he knew everything of the process of creation. Why then did he ask Śukadeva Gosvāmī for such information? Mahārāja Parīkṣit, being a great emperor, a descendant of the Pāṇḍavas and a great devotee of Lord Kṛṣṇa, was quite able to know considerably about the creation of the world, but that much knowledge was not sufficient. He said therefore that even greatly learned scholars fail to know about that, even after great effort. The Lord is unlimited, and His activities are also unfathomed. With a limited source of knowledge and with imperfect senses, any living being, up to the standard of Brahmājī, the highest perfect living being within the universe, can never imagine knowing about the unlimited. We can know something of the unlimited when it is explained by the unlimited, as has been done by the Lord Himself in the unique statements of the Bhagavad-gītā, and it can also be known to some extent from realized souls like Śukadeva Gosvāmī, who learned it from Vyāsadeva, a disciple of Nārada, and thus the perfect knowledge can descend by the chain of disciplic succession only, and not by any form of experimental knowledge, old or modern.

TEXT 9

yathā guṇāṁs tu prakṛter

yugapat kramaśo 'pi vā

bibharti bhūriśas tv ekaḥ

kurvan karmāṇi janmabhiḥ

SYNONYMS

yathā-as they are; guṇān-the modes of; tu-but; prakṛteḥ-of the material energy; yugapat-simultaneously; kramaśaḥ-gradually; api-also; vā-either; bibharti-maintains; bhūriśaḥ-many forms; tu-but; ekaḥ-the supreme one; kurvan-acting; karmāṇi-activities; janmabhiḥ-by incarnations.

The Supreme Personality of Godhead is one, whether He alone acts with the modes of material nature, or simultaneously expands in many forms, or expands consecutively to direct the modes of nature.

TEXT 10

vicikitsitam etan me

bravītu bhagavān yathā

śābde brahmaṇi niṣṇātaḥ

parasmiṁś ca bhavān khalu

SYNONYMS

vicikitsitam-doubtful inquiry; etat-this; me-of me; bravītu-just clear up; bhagavān-powerful like the Lord; yathā-as much as; śābde-sound transcendental; brahmaṇi-Vedic literature; niṣṇātaḥ-fully realized; parasmin-in transcendence; ca-also; bhavān-your good self; khalu-as a matter of fact.

Kindly clear up all these doubtful inquiries, because you are not only vastly learned in the Vedic literatures and self-realized in transcendence, but are also a great devotee of the Lord and are therefore as good as the Personality of Godhead.

In the Brahma-saṁhitā it is said that the Supreme Absolute Truth, Govinda, the Personality of Godhead, although one without a second, is infallibly expanded by innumerable forms nondifferent from one another, and although He is the original person, He is still ever young with permanent youthful energy. He is very difficult to know simply by learning the transcendental science of the Vedas, but He is very easily realized by His pure devotees.

The expansions of different forms of the Lord, as from Kṛṣṇa to Baladeva to Saṅkarṣaṇa, from Saṅkarṣaṇa to Vāsudeva, from Vāsudeva to Aniruddha, from Aniruddha to Pradyumna and then again to second Saṅkarṣaṇa and from Him to the Nārāyaṇa puruṣāvatāras, and innumerable other forms, which are compared to the constant flowing of the uncountable waves of a river, are all one and the same. They are like lamps of equal power which kindle from one lamp to another. That is the transcendental potency of the Lord. The Vedas say that He is so complete that even though the whole complete identity emanates from Him, He still remains the same complete whole (pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]). As such, there is no validity in a material conception of the Lord produced by the mental speculator. Thus He remains always a mystery for the mundane scholar, even if he is vastly learned in the Vedic literatures (vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]). Therefore, the Lord is beyond the limit of conception for mundane learned scholars, philosophers or scientists. He is easily understandable for the pure devotee because the Lord declares in the Bhagavad-gītā (18.54) that after surpassing the stage of knowledge, when one is able to be engaged in the devotional service of the Lord, then only can one know the true nature of the Lord. One cannot have any clear conception of the Lord or His holy name, form, attributes, pastimes, etc., unless one is engaged in His transcendental loving service. The statement of the Bhagavad-gītā that one must first of all surrender unto the Lord, being freed from all other engagements, means that one must become a pure, unconditional devotee of the Lord. Only then can one know Him by the strength of devotional service.

Mahārāja Parīkṣit admitted in the previous verse that the Lord is inconceivable even for the greatest learned scholars. Why then should he again request Śukadeva Gosvāmī to clarify his insufficient knowledge about the Lord? The reason is clear. Not only was Śukadeva Gosvāmī vastly learned in the Vedic literatures, but he was also a great self-realized soul and a powerful devotee of the Lord. A powerful devotee of the Lord is, by the grace of the Lord, more than the Lord Himself. The Personality of Godhead Śrī Rāmacandra attempted to bridge the Indian Ocean to reach the island of Laṅkā, but Śrī Hanumānjī, the unalloyed devotee of the Personality of Godhead, could cross the ocean simply by jumping over it. The Lord is so merciful upon His pure devotee that He presents His beloved devotee as more powerful than Himself. The Lord expressed Himself to be unable to save Durvāsā Muni, although the Muni was so powerful that he could reach the Lord directly under material conditions. But Durvāsā Muni was saved by Mahārāja Ambarīṣa, a devotee of the Lord. Therefore, not only is a devotee of the Lord more powerful than the Lord, but also worship of the devotee is considered more effective than direct worship of the Lord (mad-bhakta-pūjābhyadhikā [SB 11.19.21]).

The conclusion is, therefore, that a serious devotee must first approach a spiritual master who not only is well versed in the Vedic literatures but is also a great devotee with factual realization of the Lord and His different energies. Without the help of such a devotee spiritual master, one cannot make progress in the transcendental science of the Lord. And a bona fide spiritual master like Śukadeva Gosvāmī does not speak about the Lord only in the matter of His internal potencies, but also explains how He associates with His external potencies.

The Lord's pastimes in the internal potency are displayed in His activities in Vṛndāvana, but His external potential works are directed in His features of Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Śrīla Viśvanātha Cakravartī offers his good counsel to the interested Vaiṣṇavas when he says that they should not be interested in hearing only about the Lord's activities (like rāsa-līlā), but must be keenly interested in His pastimes in His features of the puruṣāvatāras in connection with sṛṣṭi-tattva, creational functions, following the examples of Mahārāja Parīkṣit, the ideal disciple, and Śukadeva Gosvāmī, the ideal spiritual master.

TEXT 11

sūta uvāca

ity upāmantrito rājñā

guṇānukathane hareḥ

hṛṣīkeśam anusmṛtya

prativaktuṁ pracakrame

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; iti-thus; upāmantritaḥ-being requested; rājñā-by the King; guṇa-anukathane-in describing the transcendental attributes of the Lord; hareḥ-of the Personality of Godhead; hṛṣīkeśam-the master of the senses; anusmṛtya-properly remembering; prativaktum-just to reply; pracakrame-executed the preliminaries.

Sūta Gosvāmī said: When Śukadeva Gosvāmī was thus requested by the King to describe the creative energy of the Personality of Godhead, he then systematically remembered the master of the senses [Śrī Kṛṣṇa], and to reply properly he spoke thus.

The devotees of the Lord, while delivering speeches and describing the transcendental attributes of the Lord, do not think that they can do anything independently. They think that they can speak only what they are induced to speak by the Supreme Lord, the master of the senses. The senses of the individual being are not his own; the devotee knows that such senses belong to the Supreme Lord and that they can be properly used when they are employed for the service of the Lord. The senses are instruments, and elements are ingredients, all endowed by the Lord; therefore whatever an individual can do, speak, see, etc., is under the direction of the Lord only. The Bhagavad-gītā (15.15) confirms this: sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca. No one is free to act freely and independently, and as such, one should always seek the permission of the Lord to act or eat or speak, and by the blessing of the Lord everything done by a devotee is beyond the principles of the four defects typical of the conditioned soul.

TEXT 12

śrī-śuka uvāca

namaḥ parasmai puruṣāya bhūyase

sad-udbhava-sthāna-nirodha-līlayā

gṛhīta-śakti-tritayāya dehinām

antarbhavāyānupalakṣya-vartmane

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; namaḥ-offering obeisances; parasmai-the Supreme; puruṣāya-Personality of Godhead; bhūyase-unto the complete whole; sad-udbhava-the creation of the material world; sthāna-its maintenance; nirodha-and its winding up; līlayā-by the pastime of; gṛhīta-having accepted; śakti-power; tritayāya-three modes; dehinām-of all who possess material bodies; antaḥ-bhavāya-unto He who resides within; anupalakṣya-inconceivable; vartmane-one who has such ways.

Śukadeva Gosvāmī said: Let me offer my respectful obeisances unto the Supreme Personality of Godhead who, for the creation of the material world, accepts the three modes of nature. He is the complete whole residing within the body of everyone, and His ways are inconceivable.

This material world is a manifestation of the three modes goodness, passion and ignorance, and the Supreme Lord, for the creation, maintenance and destruction of the material world, accepts three predominating forms as Brahmā, Viṣṇu and Śaṅkara (Śiva). As Viṣṇu He enters into every body materially created. As Garbhodakaśāyī Viṣṇu He enters into every universe, and as Kṣīrodakaśāyī Viṣṇu He enters the body of every living being. Lord Śrī Kṛṣṇa, being the origin of all viṣṇu-tattvas, is addressed here as paraḥ pumān, or Puruṣottama, as described in the Bhagavad-gītā (15.18). He is the complete whole. The puruṣāvatāras are therefore His plenary expansions. Bhakti-yoga is the only process by which one can become competent to know Him. Because the empiric philosophers and mystic yogīs cannot conceive of the Personality of Godhead, He is called anupalakṣya-vartmane, the Lord of the inconceivable way, or bhakti-yoga.

TEXT 13

bhūyo namaḥ sad-vṛjina-cchide 'satām

asambhavāyākhila-sattva-mūrtaye

puṁsāṁ punaḥ pāramahaṁsya āśrame

vyavasthitānām anumṛgya-dāśuṣe

SYNONYMS

bhūyaḥ-again; namaḥ-my obeisances; sat-of the devotees or the pious; vṛjina-distresses; chide-the liberator; asatām-of the atheists, the nondevotee-demons; asambhavāya-cessation of further unhappiness; akhila-complete; sattva-goodness; mūrtaye-unto the Personality; puṁsām-of the transcendentalists; punaḥ-again; pāramahaṁsye-the highest stage of spiritual perfection; āśrame-in the status; vyavasthitānām-particularly situated; anumṛgya-the destination; dāśuṣe-one who delivers.

I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations.

Lord Śrī Kṛṣṇa is the complete form of all existence, both material and spiritual. Akhila means complete, or that which is not khila, inferior. As stated in the Bhagavad-gītā, there are two kinds of nature (prakṛti), namely the material nature and the spiritual nature, or the external and internal potencies of the Lord. The material nature is called aparā, or inferior, and the spiritual nature is called superior or transcendental. Therefore the form of the Lord is not of the inferior, material nature. He is complete transcendence. And He is mūrti, or having transcendental form. The less intelligent men, who are unaware of His transcendental form, describe Him as impersonal Brahman. But Brahman is simply the rays of His transcendental body (yasya prabhā [Bs. 5.40]). The devotees, who are aware of His transcendental form, render Him service; therefore the Lord also reciprocates by His causeless mercy and thus delivers His devotees from all distresses. The pious men who follow the rulings of the Vedas are also dear to Him, and therefore the pious men of this world are also protected by Him. The impious and the nondevotees are against the principles of the Vedas, and so such persons are always hampered from making advances in their nefarious activities. Some of them, who are specially favored by the Lord, are killed by Him personally, as in the cases of Rāvaṇa, Hiraṇyakaśipu and Kaṁsa, and thus such demons get salvation and are thereby checked from further progress in their demoniac activities. Just like a kind father, either in His favor upon the devotees or His punishment of the demons He is ever kind to everyone because He is the complete existence for all individual existence.

The paramahaṁsa stage of existence is the highest perfectional stage of spiritual values. According to Śrīmatī Kuntīdevī, the Lord is factually understood by the paramahaṁsas only. As there is gradual realization of the transcendence from impersonal Brahman to localized Paramātmā to the Personality of Godhead, Puruṣottama, Lord Kṛṣṇa, similarly there is gradual promotion of one's situation in the spiritual life of sannyāsa. Kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa are gradual progressive stages in the renounced order of life, sannyāsa, and Queen Kuntīdevī, the mother of the Pāṇḍavas, has spoken about them in her prayers for Lord Kṛṣṇa (Canto One, Chapter Eight). The paramahaṁsas are generally found among both the impersonalists and the devotees, but according to Śrīmad-Bhāgavatam (as clearly stated by Kuntīdevī), pure bhakti-yoga is understood by the paramahaṁsas, and Kuntīdevī has especially mentioned that the Lord descends (paritrāṇāya sādhūnām [Bg. 4.8]) especially to award bhakti-yoga to the paramahaṁsas. So ultimately the paramahaṁsas, in the true sense of the term, are unalloyed devotees of the Lord. Śrīla Jīva Gosvāmī has directly accepted that the highest destination is bhakti-yoga, by which one accepts the transcendental loving service of the Lord. Those who accept the path of bhakti-yoga are the factual paramahaṁsas.

Since the Lord is very kind to everyone, the impersonalists, who accept bhakti as the means of merging in the existence of the Lord in His impersonal brahmajyoti, are also awarded their desired destination. He has assured everyone in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante. According to Śrīla Viśvanātha Cakravartī, there are two classes of paramahaṁsas, namely the brahmānandīs (impersonalists) and the premānandīs (devotees), and both are awarded their desired destinations, although the premānandīs are more fortunate than the brahmānandīs. But both the brahmānandīs and the premānandīs are transcendentalists, and they have nothing to do with the inferior, material nature full of the existential miseries of life.

TEXT 14

namo namas te 'stv ṛṣabhāya sātvatāṁ

vidūra-kāṣṭhāya muhuḥ kuyoginām

nirasta-sāmyātiśayena rādhasā

sva-dhāmani brahmaṇi raṁsyate namaḥ

SYNONYMS

namaḥ namaḥ te-let me offer my obeisances unto You; astu-are; ṛṣabhāya-unto the great associate; sātvatām-of the members of the Yadu dynasty; vidūra-kāṣṭhāya-one who is far from mundane wranglers; muhuḥ-always; ku-yoginām-of the nondevotees; nirasta-vanquished; sāmya-equal status; atiśayena-by greatness; rādhasā-by opulence; sva-dhāmani-in His own abode; brahmaṇi-in the spiritual sky; raṁsyate-enjoys; namaḥ-I do bow down.

Let me offer my respectful obeisances unto He who is the associate of the members of the Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence is immeasurable.

There are two sides of the transcendental manifestations of the Supreme Lord, Śrī Kṛṣṇa. For the pure devotees He is the constant companion, as in the case of His becoming one of the family members of the Yadu dynasty, or His becoming the friend of Arjuna, or His becoming the associate neighbor of the inhabitants of Vṛndāvana, as the son of Nanda-Yaśodā, the friend of Sudāmā, Śrīdāmā and Madhumaṅgala, or the lover of the damsels of Vrajabhūmi, etc. That is part of His personal features. And by His impersonal feature He expands the rays of the brahmajyoti, which is limitless and all-pervasive. Part of this all-pervasive brahmajyoti, which is compared to the sun rays, is covered by the darkness of the mahat-tattva, and this insignificant part is known as the material world. In this material world there are innumerable universes like the one we can experience, and in each of them there are hundreds of thousands of planets like the one we are inhabiting. The mundaners are more or less captivated by the unlimited expansion of the rays of the Lord, but the devotees are concerned more with His personal form, from which everything is emanating (janmādy asya yataḥ [SB 1.1.1]). As the sun rays are concentrated in the sun disc, the brahmajyoti is concentrated in Goloka Vṛndāvana, the topmost spiritual planet in the spiritual sky. The immeasurable spiritual sky is full of spiritual planets, named Vaikuṇṭhas, far beyond the material sky. The mundaners have insufficient information of even the mundane sky, so what can they think of the spiritual sky? Therefore the mundaners are always far, far away from Him. Even if in the future they are able to manufacture some machine whose speed may be accelerated to the velocity of the wind or mind, the mundaners will still be unable to imagine reaching the planets in the spiritual sky. So the Lord and His residential abode will always remain a myth or a mysterious problem, but for the devotees the Lord will always be available as an associate.

In the spiritual sky His opulence is immeasurable. The Lord resides in all the spiritual planets, the innumerable Vaikuṇṭha planets, by expanding His plenary portions along with His liberated devotee associates, but the impersonalists who want to merge in the existence of the Lord are allowed to merge as one of the spiritual sparks of the brahmajyoti. They have no qualifications for becoming associates of the Lord either in the Vaikuṇṭha planets or in the supreme planet, Goloka Vṛndāvana, described in the Bhagavad-gītā as mad-dhāma and here in this verse as the sva-dhāma of the Lord.

This mad-dhāma or sva-dhāma is described in the Bhagavad-gītā (15.6) as follows:

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

The Lord's sva-dhāma does not require any sunlight or moonlight or electricity for illumination. That dhāma, or place, is supreme, and whoever goes there never comes back to this material world.

The Vaikuṇṭha planets and the Goloka Vṛndāvana planet are all self-illuminating, and the rays scattered by those sva-dhāma of the Lord constitute the existence of the brahmajyoti. As further confirmed in the Vedas like the Muṇḍaka (2.2.10), Kaṭha (2.2.15) and Śvetāśvatara Upaniṣads (6.14):

na tatra sūryo bhāti na candra-tārakaṁ

nemā vidyuto bhānti kuto 'yam agniḥ

tam eva bhāntam anu bhāti sarvaṁ

tasya bhāsā sarvam idaṁ vibhāti

In the sva-dhāma of the Lord there is no need of sun, moon or stars for illumination. Nor is there need of electricity, so what to speak of ignited lamps? On the other hand, it is because those planets are self-illuminating that all effulgence has become possible, and whatever there is that is dazzling is due to the reflection of that sva-dhāma.

One who is dazzled by the effulgence of the impersonal brahmajyoti cannot know the personal transcendence; therefore in the Īśopaniṣad (15) it is prayed that the Lord shift His dazzling effulgence so that the devotee can see the real reality. It is spoken thus:

hiraṇmayena pātreṇa

satyasyāpihitaṁ mukham

tat tvaṁ pūṣann apāvṛṇu

satya-dharmāya dṛṣṭaye

"O Lord, You are the maintainer of everything, both material and spiritual, and everything flourishes by Your mercy. Your devotional service, or bhakti-yoga, is the actual principle of religion, satya-dharma, and I am engaged in that service. So kindly protect me by showing Your real face. Please, therefore, remove the veil of Your brahmajyoti rays so that I can see Your form of eternal bliss and knowledge."

TEXT 15

yat-kīrtanaṁ yat-smaraṇaṁ yad-īkṣaṇaṁ

yad-vandanaṁ yac-chravaṇaṁ yad-arhaṇam

lokasya sadyo vidhunoti kalmaṣaṁ

tasmai subhadra-śravase namo namaḥ

SYNONYMS

yat-whose; kīrtanam-glorification; yat-whose; smaraṇam-remembrances; yat-whose; īkṣaṇam-audience; yat-whose; vandanam-prayers; yat-whose; śravaṇam-hearing about; yat-whose; arhaṇam-worshiping; lokasya-of all people; sadyaḥ-forthwith; vidhunoti-specifically cleanses; kalmaṣam-effects of sins; tasmai-unto Him; subhadra-all-auspicious; śravase-one who is heard; namaḥ-my due obeisances; namaḥ-again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.

The sublime form of religious performances to free oneself from all reactions of sins is suggested herein by the greatest authority, Śrī Śukadeva Gosvāmī. Kīrtanam, or glorifying the Lord, can be performed in very many ways, such as remembering, visiting temples to see the Deity, offering prayers in front of the Lord, and hearing recitations of glorification of the Lord as they are mentioned in the Śrīmad-Bhāgavatam or in the Bhagavad-gītā. Kīrtanam can be performed both by singing the glories of the Lord in accompaniment with melodious music and by recitation of scriptures like Śrīmad-Bhāgavatam or Bhagavad-gītā.

The devotees need not be disappointed in the physical absence of the Lord, though they may think of not being associated with Him. The devotional process of chanting, hearing, remembering, etc., (either all or some of them, or even one of them) can give us the desired result of associating with the Lord by discharging the transcendental loving service of the Lord in the above manner. Even the very sound of the holy name of Lord Kṛṣṇa or Rāma can at once surcharge the atmosphere spiritually. We must know definitely that the Lord is present wherever such pure transcendental service is performed, and thus the performer of offenseless kīrtanam has positive association with the Lord. Similarly, remembrance and prayers also can give us the desired result if they are properly done under expert guidance. One should not concoct forms of devotional service. One may worship the form of the Lord in a temple, or one may impersonally offer the Lord devotional prayers in a mosque or a church. One is sure to get free from the reactions of sins provided one is very careful about not committing sins willingly in expectation of getting free from the reactions of sins by worshiping in the temple or by offering prayers in the church. This mentality of committing sins willfully on the strength of devotional service is called nāmno balād yasya hi pāpa-buddhiḥ, and it is the greatest offense in the discharge of devotional service. Hearing, therefore, is essential in order to keep oneself strictly on guard against such pitfalls of sins. And in order to give special stress to the hearing process, the Gosvāmī invokes all auspicious fortune in this matter.

TEXT 16

vicakṣaṇā yac-caraṇopasādanāt

saṅgaṁ vyudasyobhayato 'ntar-ātmanaḥ

vindanti hi brahma-gatiṁ gata-klamās

tasmai subhadra-śravase namo namaḥ

SYNONYMS

vicakṣaṇāḥ-highly intellectual; yat-whose; caraṇa-upasādanāt-simply dedicating oneself unto the lotus feet; saṅgam-attachment; vyudasya-giving up completely; ubhayataḥ-for present and future existence; antaḥ-ātmanaḥ-of the heart and soul; vindanti-moves progressively; hi-certainly; brahma-gatim-toward spiritual existence; gata-klamāḥ-without difficulty; tasmai-unto Him; subhadra-all-auspicious; śravase-unto one who is heard; namaḥ-my due obeisances; namaḥ-again and again.

Let me offer my respectful obeisances again and again unto the all-auspicious Lord Śrī Kṛṣṇa. The highly intellectual, simply by surrendering unto His lotus feet, are relieved of all attachments to present and future existences and without difficulty progress toward spiritual existence.

Lord Śrī Kṛṣṇa has repeatedly instructed Arjuna, or for that matter everyone concerned with becoming His unalloyed devotee. In the last phase of His instruction in the Bhagavad-gītā (18.64-66) He instructed most confidentially as follows:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

iṣṭo 'si me dṛḍham iti

tato vakṣyāmi te hitam

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me

[Bg. 18.65]

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

"My dear Arjuna, you are very dear to Me, and therefore only for your good I will disclose the most secret part of My instructions. It is simply this: become a pure devotee of Mine and give yourself unto Me only, and I promise you full spiritual existence, by which you may gain the eternal right of transcendental loving service unto Me. Just give up all other ways of religiosity and exclusively surrender unto Me and believe that I will protect you from your sinful acts, and I shall deliver you. Do not worry any more."

Persons who are intelligent take serious notice of this last instruction of the Lord. Knowledge of the self is the first step in spiritual realization, which is called confidential knowledge, and a step further is God realization, which is called more confidential knowledge. The culmination of the knowledge of Bhagavad-gītā is God realization, and when one attains this stage of God realization, he naturally, voluntarily becomes a devotee of the Lord to render Him loving transcendental service. This devotional service to the Lord is always based on love of God and is distinct from the nature of routine service as prescribed in karma-yoga, jñāna-yoga or dhyāna-yoga. In the Bhagavad-gītā there are different instructions for such men of different categories, and there are various descriptions for varṇāśrama-dharma, sannyāsa-dharma, yati-dharma, the renounced order of life, controlling the senses, meditation, perfection of mystic powers, etc., but one who fully surrenders unto the Lord to render service unto Him, out of spontaneous love for Him, factually assimilates the essence of all knowledge described in the Vedas. One who adopts this method very skillfully attains perfection of life at once. And this perfection of human life is called brahma-gati, or the progressive march in spiritual existence. As enunciated by Śrīla Jīva Gosvāmī on the basis of Vedic assurances, brahma-gati means to attain a spiritual form as good as that of the Lord, and in that form the liberated living being eternally lives on one of the spiritual planets situated in the spiritual sky. Attainment of this perfection of life is easily available to a pure devotee of the Lord without his undergoing any difficult method of perfection. Such a devotional life is full of kīrtanam, smaraṇam, īkṣaṇam, etc., as mentioned in the previous verse. One must therefore adopt this simple way of devotional life in order to attain the highest perfection available in any category of the human form of life in any part of the world. When Lord Brahmā met Lord Kṛṣṇa as a playful child at Vṛndāvana, he offered his prayer in which he said:

śreyaḥ-sṛtiṁ bhaktim udasya te vibho

kliśyanti ye kevala-bodha-labdhaye

teṣām asau kleśala eva śiṣyate

nānyad yathā sthūla-tuṣāvaghātinām

(SB 10.14.4)

Bhakti-yoga is the highest quality of perfection to be achieved by the intelligent person in lieu of performing a large quantity of spiritual activities. The example cited here is very appropriate. A handful of real paddy is more valuable than heaps of paddy skins without any substance within. Similarly, one should not be attracted by the jugglery of karma-kāṇḍa or jñāna-kāṇḍa or even the gymnastic performances of yoga, but skillfully should take to the simple performances of kīrtanam, smaraṇam, etc., under a bona fide spiritual master, and without any difficulty attain the highest perfection.

TEXT 17

tapasvino dāna-parā yaśasvino

manasvino mantra-vidaḥ sumaṅgalāḥ

kṣemaṁ na vindanti vinā yad-arpaṇaṁ

tasmai subhadra-śravase namo namaḥ

SYNONYMS

tapasvinaḥ-the great learned sages; dāna-parāḥ-the great performer of charity; yaśasvinaḥ-the great worker of distinction; manasvinaḥ-the great philosophers or mystics; mantra-vidaḥ-the great chanter of the Vedic hymns; su-maṅgalāḥ-strict followers of Vedic principles; kṣemam-fruitful result; na-never; vindanti-attain; vinā-without; yat-arpaṇam-dedication; tasmai-unto Him; subhadra-auspicious; śravase-hearing about Him; namaḥ-my obeisances; namaḥ-again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa again and again because the great learned sages, the great performers of charity, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful result without dedication of such great qualities to the service of the Lord.

Advancement of learning, a charitable disposition, political, social or religious leadership of human society, philosophical speculations, the practice of the yoga system, expertise in the Vedic rituals, and all similar high qualities in man serve one in the attainment of perfection only when they are employed in the service of the Lord. Without such dovetailing, all such qualities become sources of trouble for people in general. Everything can be utilized either for one's own sense gratification or in the service of one other than oneself. There are two kinds of self-interest also, namely personal selfishness and extended selfishness. But there is no qualitative difference between personal and extended selfishness. Theft for personal interest or for the family interest is of the same quality-namely, criminal. A thief pleading not guilty because of committing theft not for personal interest but for the interest of society or country has never been excused by the established law of any country. People in general have no knowledge that the self-interest of a living being attains perfection only when such an interest coincides with the interest of the Lord. For example, what is the interest of maintaining body and soul together? One earns money for maintenance of the body (personal or social), but unless there is God consciousness, unless the body is being properly maintained to realize one's relation with God, all good efforts to maintain body and soul together are similar to the attempts of the animals to maintain body and soul together. The purpose of maintaining the human body is different from that of the animals. Similarly, advancement of learning, economic development, philosophical research, study in the Vedic literature or even the execution of pious activities (like charity, opening of hospitals, and the distribution of food grains) should be done in relation with the Lord. The aim of all such acts and endeavors must be the pleasure of the Lord and not the satisfaction of any other identity, individual or collective (saṁsiddhir hari-toṣaṇam [SB 1.2.13]). In the Bhagavad-gītā (9.27) the same principle is confirmed where it is said that whatever we may give in charity and whatever we may observe in austerity must be given over to the Lord or be done on His account only. The expert leaders of a godless human civilization cannot bring about a fruitful result in all their different attempts at educational advancement or economic development unless they are God conscious. And to become God conscious one has to hear about the all-auspicious Lord, as He is described in literature like the Bhagavad-gītā and Śrīmad-Bhāgavatam.

TEXT 18

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ

SYNONYMS

kirāta-a province of old Bhārata; hūṇa-part of Germany and Russia; āndhra-a province of southern India; pulinda-the Greeks; pulkaśāḥ-another province; ābhīra-part of old Sind; śumbhāḥ-another province; yavanāḥ-the Turks; khasa-ādayaḥ-the Mongolian province; ye-even those; anye-others; ca-also; pāpāḥ-addicted to sinful acts; yat-whose; apāśraya-āśrayāḥ-having taken shelter of the devotees of the Lord; śudhyanti-at once purified; tasmai-unto Him; prabhaviṣṇave-unto the powerful Viṣṇu; namaḥ-my respectful obeisances.

Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.

Kirāta: A province of old Bhārata-varṣa mentioned in the Bhīṣma-parva of Mahābhārata. Generally the Kirātas are known as the aboriginal tribes of India, and in modern days the Santal Parganas in Bihar and Chota Nagpur might comprise the old province named Kirāta.

Hūṇa: The area of East Germany and part of Russia is known as the province of the Hūṇas. Accordingly, sometimes a kind of hill tribe is known as the Hūṇas.

Āndhra: A province in southern India mentioned in the Bhīṣma-parva of Mahābhārata. It is still extant under the same name.

Pulinda: It is mentioned in the Mahābhārata (Ādi-parva 174.38), viz., the inhabitants of the province of the name Pulinda. This country was conquered by Bhīmasena and Sahadeva. The Greeks are known as Pulindas, and it is mentioned in the Vana-parva of Mahābhārata that the non-Vedic race of this part of the world would rule over the world. This Pulinda province was also one of the provinces of Bhārata, and the inhabitants were classified amongst the kṣatriya kings. But later on, due to their giving up the brahminical culture, they were mentioned as mlecchas (just as those who are not followers of the Islamic culture are called kafirs and those who are not followers of the Christian culture are called heathens).

Ābhīra: This name also appears in the Mahābhārata, both in the Sabhā-parva and Bhīṣma-parva. It is mentioned that this province was situated on the River Sarasvatī in Sind. The modern Sind province formerly extended on the other side of the Arabian Sea, and all the inhabitants of that province were known as the Ābhīras. They were under the domination of Mahārāja Yudhiṣṭhira, and according to the statements of Mārkaṇḍeya the mlecchas of this part of the world would also rule over Bhārata. Later on this proved to be true, as in the case of the Pulindas. On behalf of the Pulindas, Alexander the Great conquered India, and on behalf of the Ābhīras, Muhammad Ghori conquered India. These Ābhīras were also formerly kṣatriyas within the brahminical culture, but they gave up the connection. The kṣatriyas who were afraid of Paraśurāma and had hidden themselves in the Caucasian hilly regions later on became known as the Ābhīras, and the place they inhabited was known as Ābhīradeśa.

Śumbhas or Kaṅkas: The inhabitants of the Kaṅka province of old Bhārata, mentioned in the Mahābhārata.

Yavanas: Yavana was the name of one of the sons of Mahārāja Yayāti who was given the part of the world known as Turkey to rule. Therefore the Turks are Yavanas due to being descendants of Mahārāja Yavana. The Yavanas were therefore kṣatriyas, and later on, by giving up the brahminical culture, they became mleccha-yavanas. Descriptions of the Yavanas are in the Mahābhārata (Ādi-parva 85.34). Another prince called Turvasu was also known as Yavana, and his country was conquered by Sahadeva, one of the Pāṇḍavas. The western Yavana joined with Duryodhana in the Battle of Kurukṣetra under the pressure of Karṇa. It is also foretold that these Yavanas also would conquer India, and it proved to be true.

Khasa: The inhabitants of the Khasadeśa are mentioned in the Mahābhārata (Droṇa-parva). Those who have a stunted growth of hair on the upper lip are generally called Khasas. As such, the Khasa are the Mongolians, the Chinese and others who are so designated.

The above-mentioned historical names are different nations of the world. Even those who are constantly engaged in sinful acts are all corrigible to the standard of perfect human beings if they take shelter of the devotees of the Lord. Jesus Christ and Muhammad, two powerful devotees of the Lord, have done tremendous service on behalf of the Lord on the surface of the globe. And from the version of Śrīla Śukadeva Gosvāmī it appears that instead of running a godless civilization in the present context of the world situation, if the leadership of world affairs is entrusted to the devotees of the Lord, for which a worldwide organization under the name and style of the International Society for Krishna Consciousness has already been started, then by the grace of the Almighty Lord there can be a thorough change of heart in human beings all over the world because the devotees of the Lord are able authorities to effect such a change by purifying the dust-worn minds of the people in general. The politicians of the world may remain in their respective positions because the pure devotees of the Lord are not interested in political leadership or diplomatic implications. The devotees are interested only in seeing that the people in general are not misguided by political propaganda and in seeing that the valuable life of a human being is not spoiled in following a type of civilization which is ultimately doomed. If the politicians, therefore, would be guided by the good counsel of the devotees, then certainly there would be a great change in the world situation by the purifying propaganda of the devotees, as shown by Lord Caitanya. As Śukadeva Gosvāmī began his prayer by discussing the word yat-kīrtanam, so also Lord Caitanya recommended that simply by glorifying the Lord's holy name, a tremendous change of heart can take place by which the complete misunderstanding between the human nations created by politicians can at once be extinguished. And after the extinction of the fire of misunderstanding, other profits will follow. The destination is to go back home, back to Godhead, as we have several times discussed in these pages.

According to the cult of devotion, generally known as the Vaiṣṇava cult, there is no bar against anyone's advancing in the matter of God realization. A Vaiṣṇava is powerful enough to turn into a Vaiṣṇava even the Kirāta, etc., as above mentioned. In the Bhagavad-gītā (9.32) it is said by the Lord that there is no bar to becoming a devotee of the Lord (even for those who are lowborn, or women, śūdras or vaiśyas), and by becoming a devotee everyone is eligible to return home, back to Godhead. The only qualification is that one take shelter of a pure devotee of the Lord who has thorough knowledge in the transcendental science of Kṛṣṇa (Bhagavad-gītā and Śrīmad-Bhāgavatam). Anyone from any part of the world who becomes well conversant in the science of Kṛṣṇa becomes a pure devotee and a spiritual master for the general mass of people and may reclaim them by purification of heart. Though a person be even the most sinful man, he can at once be purified by systematic contact with a pure Vaiṣṇava. A Vaiṣṇava, therefore, can accept a bona fide disciple from any part of the world without any consideration of caste and creed and promote him by regulative principles to the status of a pure Vaiṣṇava who is transcendental to brahminical culture. The system of caste, or varṇāśrama-dharma, is no longer regular even amongst the so-called followers of the system. Nor is it now possible to reestablish the institutional function in the present context of social, political and economic revolution. Without any reference to the particular custom of a country, one can be accepted to the Vaiṣṇava cult spiritually, and there is no hindrance in the transcendental process. So by the order of Lord Śrī Caitanya Mahāprabhu, the cult of Śrīmad-Bhāgavatam or the Bhagavad-gītā can be preached all over the world, reclaiming all persons willing to accept the transcendental cult. Such cultural propaganda by the devotees will certainly be accepted by all persons who are reasonable and inquisitive, without any particular bias for the custom of the country. The Vaiṣṇava never accepts another Vaiṣṇava on the basis of birthright, just as he never thinks of the Deity of the Lord in a temple as an idol. And to remove all doubts in this connection, Śrīla Śukadeva Gosvāmī has invoked the blessings of the Lord, who is all-powerful (prabhaviṣṇave namaḥ). As the all-powerful Lord accepts the humble service of His devotee in devotional activities of the arcana, His form as the worshipable Deity in the temple, similarly the body of a pure Vaiṣṇava changes transcendentally at once when he gives himself up to the service of the Lord and is trained by a qualified Vaiṣṇava. The injunction of Vaiṣṇava regulation in this connection runs as follows: arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ śrī-viṣṇor nāmni śabda-sāmānya-buddhiḥ, etc. "One should not consider the Deity of the Lord as worshiped in the temple to be an idol, nor should one consider the authorized spiritual master an ordinary man. Nor should one consider a pure Vaiṣṇava to belong to a particular caste, etc." (Padma Purāṇa)

The conclusion is that the Lord, being all-powerful, can, under any and every circumstance, accept anyone from any part of the world, either personally or through His bona fide manifestation as the spiritual master. Lord Caitanya accepted many devotees from communities other than the varṇāśramites, and He Himself declared, to teach us, that He does not belong to any caste or social order of life, but that He is the eternal servant of the servant of the Lord who maintains the damsels of Vṛndāvana (Lord Kṛṣṇa) [Cc. Madhya 13.80]. That is the way of self-realization.

TEXT 19

sa eṣa ātmātmavatām adhīśvaras

trayīmayo dharmamayas tapomayaḥ

gata-vyalīkair aja-śaṅkarādibhir

vitarkya-liṅgo bhagavān prasīdatām

SYNONYMS

saḥ-He; eṣaḥ-it is; ātmā-the Supersoul; ātmavatām-of the self-realized souls; adhīśvaraḥ-the Supreme Lord; trayī-mayaḥ-personified Vedas; dharma-mayaḥ-personified religious scripture; tapaḥ-mayaḥ-personified austerity; gata-vyalīkaiḥ-by those who are above all pretensions; aja-Brahmājī; śaṅkara-ādibhiḥ-by Lord Śiva and others; vitarkya-liṅgaḥ-one who is observed with awe and veneration; bhagavān-the Personality of Godhead; prasīdatām-be kind toward me.

He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmā and Śiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me.

The Supreme Lord, the Personality of Godhead, although the Lord of all followers of different paths of self-realization, is knowable only by those who are above all pretensions. Everyone is searching for eternal peace or eternal life, and with an aim to this destination everyone is either studying the Vedic scriptures or other religious scriptures or undergoing severe austerity as empiric philosophers, as mystics yogīs or as unalloyed devotees, etc. But the Supreme Lord is perfectly realized only by the devotees because they are above all pretensions. Those who are on the path of self-realization are generally classified as karmīs, jñānīs, yogīs, or devotees of the Lord. The karmīs, who are much attracted by the fruitive activities of the Vedic rituals, are called bhukti-kāmī, or those who desire material enjoyment. The jñānīs, who try to become one with the Supreme by mental speculation, are called mukti-kāmī, or those who desire liberation from material existence. The mystic yogīs, who practice different types of austerities for attainment of eight kinds of material perfection and who ultimately meet the Supersoul (Paramātmā) in trance, are called siddhi-kāmī, or those who desire the perfection of becoming finer than the finest, becoming heavier than the heaviest, getting everything desired, having control over everyone, creating everything liked, etc. All these are abilities of a powerful yogī. But the devotees of the Lord do not want anything like that for self-satisfaction. They want only to serve the Lord because the Lord is great and as living entities they are eternally subordinate parts and parcels of the Lord. This perfect realization of the self by the devotee helps him to become desireless, to desire nothing for his personal self, and thus the devotees are called niṣkāmī, without any desire. A living entity, by his constitutional position, cannot be void of all desires (the bhukti-kāmī, mukti-kāmī and siddhi-kāmī all desire something for personal satisfaction), but the niṣkāmī devotees of the Lord desire everything for the satisfaction of the Lord. They are completely dependent on the orders of the Lord and are always ready to discharge their duty for the satisfaction of the Lord.

In the beginning Arjuna placed himself as one of those who desire self-satisfaction, for he desired not to fight in the Battle of Kurukṣetra, but to make him desireless the Lord preached the Bhagavad-gītā, in which the ways of karma-yoga, jñāna-yoga, haṭha-yoga and also bhakti-yoga were explained. Because Arjuna was without any pretension, he changed his decision and satisfied the Lord by agreeing to fight (kariṣye vacanaṁ tava) [Bg. 18.73], and thus he became desireless.

The examples of Brahmā and Lord Śiva are specifically cited here because Brahmājī, Lord Śiva, Śrīmatī Lakṣmījī and the four Kumāras (Sanaka, Sanātana, etc.) are leaders of the four desireless Vaiṣṇava sampradāyas. They are all freed from all pretensions. Śrīla Jīva Gosvāmī interprets the word gata-vyalīkaiḥ as projjhita-kaitavaiḥ, or those who are freed from all pretensions (the unalloyed devotees only). In the Caitanya-caritāmṛta (Madhya 19.149) it is said:

kṛṣṇa-bhakta–niṣkāma, ata eva 'śānta'

bhukti-mukti-siddhi-kāmī, sakali 'aśānta'

Those who are after fruitive results for their pious activities, those who desire salvation and identity with the Supreme, and those who desire material perfections of mystic power are all restless because they want something for themselves, but the devotee is completely peaceful because he has no demand for himself and is always ready to serve the desire of the Lord. The conclusion is, therefore, that the Lord is for everyone because no one can achieve the result of his respective desires without His sanction, but as stated by the Lord in Bhagavad-gītā (8.9), all such results are awarded by Him only, for the Lord is adhīśvara (the original controller) of everyone, namely the Vedāntists, the great karma-kāṇḍīyas, the great religious leaders, the great performers of austerity and all who are striving for spiritual advancement. But ultimately He is realized by the pretensionless devotees only. Therefore special stress is given to the devotional service of the Lord by Śrīla Śukadeva Gosvāmī.

TEXT 20

śriyaḥ patir yajña-patiḥ prajā-patir

dhiyāṁ patir loka-patir dharā-patiḥ

patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ

prasīdatāṁ me bhagavān satāṁ patiḥ

SYNONYMS

śriyaḥ-all opulence; patiḥ-the owner; yajña-of sacrifice; patiḥ-the director; prajā-patiḥ-the leader of all living entities; dhiyām-of intelligence; patiḥ-the master; loka-patiḥ-the proprietor of all planets; dharā-earth; patiḥ-the supreme; patiḥ-head; gatiḥ-destination; ca-also; andhaka-one of the kings of the Yadu dynasty; vṛṣṇi-the first king of the Yadu dynasty; sātvatām-the Yadus; prasīdatām-be merciful; me-upon me; bhagavān-Lord Śrī Kṛṣṇa; satām-of all devotees; patiḥ-the Lord.

May Lord Śrī Kṛṣṇa, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vṛṣṇi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me.

Since Śukadeva Gosvāmī is one of the prominent gata-vyalīkas, who are freed from all misconceptions, he therefore expresses his own realized perception of Lord Śrī Kṛṣṇa as being the sum total of all perfection, the Personality of Godhead. Everyone is seeking the favor of the goddess of fortune, but people do not know that Lord Śrī Kṛṣṇa is the beloved husband of all goddesses of fortune. In the Brahma-saṁhitā it is said that the Lord, in His transcendental abode Goloka Vṛndāvana, is accustomed to herding the surabhi cows and is served there by hundreds of thousands of goddesses of fortune. All these goddesses of fortune are manifestations of His transcendental pleasure potency (hlādinī-śakti) in His internal energy, and when the Lord manifested Himself on this earth He partially displayed the activities of His pleasure potency in His rāsa-līlā just to attract the conditioned souls, who are all after the phantasmagoria pleasure potency in degraded sex enjoyment. The pure devotees of the Lord like Śukadeva Gosvāmī, who was completely detached from the abominable sex life of the material world, discussed this act of the Lord's pleasure potency certainly not in relation to sex, but to relish a transcendental taste inconceivable to the mundaners who are after sex life. Sex life in the mundane world is the root-cause of being conditioned by the shackles of illusion, and certainly Śukadeva Gosvāmī was never interested in the sex life of the mundane world. Nor does the manifestation of the Lord's pleasure potency have any connection with such degraded things. Lord Caitanya was a strict sannyāsī, so much so that He did not allow any woman to come near Him, not even to bow down and offer respects. He never even heard the prayers of the deva-dāsīs offered in the temple of Jagannātha because a sannyāsī is forbidden to hear songs sung by the fair sex. Yet even in the rigid position of a sannyāsī He recommended the mode of worship preferred by the gopīs of Vṛndāvana as the topmost loving service possible to be rendered to the Lord. And Śrīmatī Rādhārāṇī is the principal head of all such goddesses of fortune, and therefore She is the pleasure counterpart of the Lord and is nondifferent from Kṛṣṇa.

In the Vedic rituals there are recommendations for performing different types of sacrifice in order to achieve the greatest benefit in life. Such benedictions as the results of performing great sacrifices are, after all, favors given by the goddess of fortune, and the Lord, being the husband or lover of the goddess of fortune, is factually the Lord of all sacrifices also. He is the final enjoyer of all kinds of yajña; therefore Yajña-pati is another name of Lord Viṣṇu. It is recommended in the Bhagavad-gītā that everything be done for the Yajña-pati (yajñārtāt karmaṇaḥ), for otherwise one's acts will be the cause of conditioning by the law of material nature. Those who are not freed from all misconceptions (vyalīkam) perform sacrifices to please the minor demigods, but the devotees of the Lord know very well that Lord Śrī Kṛṣṇa is the supreme enjoyer of all performances of sacrifice; therefore they perform the saṅkīrtana-yajña (śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]), which is especially recommended in this age of Kali. In Kali-yuga, performance of other types of sacrifice is not feasible due to insufficient arrangements and inexpert priesthood.

We have information from the Bhagavad-gītā (3.10-11) that Lord Brahmā, after giving rebirth to the conditioned souls within the universe, instructed them to perform sacrifices and to lead a prosperous life. With such sacrificial performances the conditioned souls will never be in difficulty in keeping body and soul together. Ultimately they can purify their existence. They will find natural promotion into spiritual existence, the real identity of the living being. A conditioned soul should never give up the practice of sacrifice, charity and austerity, in any circumstances. The aim of all such sacrifices is to please the Yajña-pati, the Personality of Godhead; therefore the Lord is also Prajā-pati. According to the Kaṭha Upaniṣad, the one Lord is the leader of the innumerable living entities. The living entities are maintained by the Lord (eko bahūnāṁ yo vidadhāti kāmān). The Lord is therefore called the supreme Bhūta-bhṛt, or maintainer of all living beings.

Living beings are proportionately endowed with intelligence in terms of their previous activities. All living beings are not equally endowed with the same quality of intelligence because behind such development of intelligence is the control of the Lord, as declared in the Bhagavad-gītā (15.15). As Paramātmā, Supersoul, the Lord is living in everyone's heart, and from Him only does one's power of remembrance, knowledge and forgetfulness follow (mattaḥ smṛtir jñānam apohanaṁ ca). One person can sharply remember past activities by the grace of the Lord while others cannot. One is highly intelligent by the grace of the Lord, and one is a fool by the same control. Therefore the Lord is Dhiyām-pati, or the Lord of intelligence.

The conditioned souls strive to become lords of the material world. Everyone is trying to lord it over the material nature by applying his highest degree of intelligence. This misuse of intelligence by the conditioned soul is called madness. One's full intelligence should be applied to get free from the material clutches. But the conditioned soul, due to madness only, engages his full energy and intelligence in sense gratification, and to achieve this end of life he willfully commits all sorts of misdeeds. The result is that instead of attaining an unconditional life of full freedom, the mad conditioned soul is entangled again and again in different types of bondage in material bodies. Everything we see in the material manifestation is but the creation of the Lord. Therefore He is the real proprietor of everything in the universes. The conditioned soul can enjoy a fragment of this material creation under the control of the Lord, but not self-sufficiently. That is the instruction in the Īśopaniṣad. One should be satisfied with things awarded by the Lord of the universe. It is out of madness only that one tries to encroach upon another's share of material possessions.

The Lord of the universe, out of His causeless mercy upon the conditioned souls, descends by His own energy (ātma-māyā) to reestablish the eternal relation of the conditioned souls with Him. He instructs all to surrender unto Him instead of falsely claiming to be enjoyers for a certain limit under His control. When He so descends He proves how much greater is His ability to enjoy, and He exhibits His power of enjoyment by (for instance) marrying sixteen thousand wives at once. The conditioned soul is very proud of becoming the husband of even one wife, but the Lord laughs at this; the intelligent man can know who is the real husband. Factually, the Lord is the husband of all the women in His creation, but a conditioned soul under the control of the Lord feels proud to be the husband of one or two wives.

All these qualifications as the different types of pati mentioned in this verse are meant for Lord Śrī Kṛṣṇa, and Śukadeva Gosvāmī has therefore especially mentioned the pati and gati of the Yadu dynasty. The members of the Yadu dynasty knew that Lord Śrī Kṛṣṇa is everything, and all of them intended to return to Lord Kṛṣṇa after He had finished His transcendental pastimes on the earth. The Yadu dynasty was annihilated by the will of the Lord because its members had to return home with the Lord. The annihilation of the Yadu dynasty was a material show created by the Supreme Lord; otherwise the Lord and the members of the Yadu dynasty are all eternal associates. The Lord is therefore the guide of all devotees, and as such, Śukadeva Gosvāmī offered Him due respects with love-laden feelings.

TEXT 21

yad-aṅghry-abhidhyāna-samādhi-dhautayā

dhiyānupaśyanti hi tattvam ātmanaḥ

vadanti caitat kavayo yathā-rucaṁ

sa me mukundo bhagavān prasīdatām

SYNONYMS

yat-aṅghri-whose lotus feet; abhidhyāna-thinking of, at every second; samādhi-trance; dhautayā-being washed off; dhiyā-by such clean intelligence; anupaśyanti-does see by following authorities; hi-certainly; tattvam-the Absolute Truth; ātmanaḥ-of the Supreme Lord and of oneself; vadanti-they say; ca-also; etat-this; kavayaḥ-philosophers or learned scholars; yathā-rucam-as he thinks; saḥ-He; me-mine; mukundaḥ-Lord Kṛṣṇa (who gives liberation); bhagavān-the Personality of Godhead; prasīdatām-be pleased with me.

It is the Personality of Godhead Śrī Kṛṣṇa who gives liberation. By thinking of His lotus feet at every second, following in the footsteps of authorities, the devotee in trance can see the Absolute Truth. The learned mental speculators, however, think of Him according to their whims. May the Lord be pleased with me.

The mystic yogīs, after a strenuous effort to control the senses, may be situated in a trance of yoga just to have a vision of the Supersoul within everyone, but the pure devotee, simply by remembering the Lord's lotus feet at every second, at once becomes established in real trance because by such realization his mind and intelligence are completely cleansed of the diseases of material enjoyment. The pure devotee thinks himself fallen into the ocean of birth and death and incessantly prays to the Lord to lift him up. He only aspires to become a speck of transcendental dust at the lotus feet of the Lord. The pure devotee, by the grace of the Lord, absolutely loses all attraction for material enjoyment, and to keep free from contamination he always thinks of the lotus feet of the Lord. King Kulaśekhara, a great devotee of the Lord, prayed:

kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam

adyaiva me viśatu mānasa-rāja-haṁsaḥ

prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ

kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

[MM 33]

"My Lord Kṛṣṇa, I pray that the swan of my mind may immediately sink down to the stems of the lotus feet of Your Lordship and be locked in their network; otherwise at the time of my final breath, when my throat is choked up with cough, how will it be possible to think of You?"

There is an intimate relationship between the swan and the lotus stem. So the comparison is very appropriate: without becoming a swan, or paramahaṁsa, one cannot enter into the network of the lotus feet of the Lord. As stated in the Brahma-saṁhitā, the mental speculators, even by dint of learned scholarship, cannot even dream of the Absolute Truth by speculating over it for eternity. The Lord reserves the right of not being exposed to such mental speculators. And because they cannot enter into network stem of the lotus stem of the Lord, all material speculators differ in conclusions, and at the end they make a useless compromise by saying, "as many conclusions, as many ways," according to one's own inclination. (yathā-rucam). But the Lord is not like a shopkeeper trying to please all sorts of customers in the mental speculator exchange. The Lord is what He is, the Absolute Personality of Godhead, and He demands absolute surrender unto Him only. The pure devotee, however, by following the ways of previous ācāryas, or authorities, can see the Supreme Lord through the transparent medium of a bona fide spiritual master (anupaśyanti). The pure devotee never tries to see the Lord by mental speculation, but by following in the footsteps of the ācāryas (mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]). Therefore there is no difference of conclusions amongst the Vaiṣṇava ācāryas regarding the Lord and the devotees. Lord Caitanya asserts that the living entity (jīva) is eternally the servitor of the Lord and that he is simultaneously one with and different from the Lord. This tattva of Lord Caitanya's is shared by all four sampradāyas of the Vaiṣṇava school (all accepting eternal servitude to the Lord even after salvation), and there is no authorized Vaiṣṇava ācārya who may think of the Lord and himself as one.

This humbleness of the pure devotee, who is one hundred percent engaged in His service, puts the devotee of the Lord in a trance by which to realize everything, because to the sincere devotee of the Lord, the Lord reveals Himself, as stated in the Bhagavad-gītā (10.10). The Lord, being the Lord of intelligence in everyone (even in the nondevotee), favors His devotee with proper intelligence so that automatically the pure devotee is enlightened with the factual truth about the Lord and His different energies. the Lord is revealed not by one's speculative power or by one's verbal jugglery over the Absolute Truth. Rather, He reveals Himself to a devotee when He is fully satisfied by the devotee's service attitude. Śukadeva Gosvāmī is not a mental speculator or compromiser of the theory of "as many ways, as many conclusions." Rather, he prays to the Lord only, invoking His transcendental pleasure. That is the way of knowing the Lord.

TEXT 22

pracoditā yena purā sarasvatī

vitanvatājasya satīṁ smṛtiṁ hṛdi

sva-lakṣaṇā prādurabhūt kilāsyataḥ

sa me ṛṣīṇām ṛṣabhaḥ prasīdatām

SYNONYMS

pracoditā-inspired; yena-by whom; purā-in the beginning of creation; sarasvatī-the goddess of learning; vitanvatā-amplified; ajasya-of Brahmā, the first created living being; satīm smṛtim-potent memory; hṛdi-in the heart; sva-in his own; lakṣaṇā-aiming at; prādurabhūt-was generated; kila-as if; āsyataḥ-from the mouth; saḥ-he; me-unto me; ṛṣīṇām-of the teachers; ṛṣabhaḥ-the chief; prasīdatām-be pleased.

May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmā from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahmā, be pleased with me.

As we have already discussed hereinbefore, the Lord, as the Supersoul of all living beings from Brahmā to the insignificant ant, endows all with the required knowledge potent in every living being. A living being is sufficiently potent to possess knowledge from the Lord in the proportion of fifty sixty-fourths, or seventy-eight percent of the full knowledge acquirable. Since the living being is constitutionally part and parcel of the Lord, he is unable to assimilate all the knowledge that the Lord possesses Himself. In the conditioned state, the living being is subject to forget everything after a change of body known as death. This potent knowledge is again inspired by the Lord from within the heart of every living being, and it is known as the awakening of knowledge, for it is comparable to awakening from sleep or unconsciousness. This awakening of knowledge is under the full control of the Lord, and therefore we find in the practical world different grades of knowledge in different persons. This awakening of knowledge is neither an automatic nor a material interaction. The supply source is the Lord Himself (dhiyāṁ patiḥ), for even Brahmā is also subject to this regulation of the supreme creator. In the beginning of the creation, Brahmā is born first without any father and mother because before Brahmā there were no other living beings. Brahmā is born from the lotus which grows from the abdomen of the Garbhodakaśāyī Viṣṇu, and therefore he is known as Aja. This Brahmā, or Aja, is also a living being, part and parcel of the Lord, but being the most pious devotee of the Lord, Brahmā is inspired by the Lord to create, subsequent to the main creation by the Lord, through the agency of material nature. Therefore neither the material nature nor Brahmā is independent of the Lord. The material scientists can merely observe the reactions of the material nature without understanding the direction behind such activities, as a child can see the action of electricity without any knowledge of the powerhouse engineer. This imperfect knowledge of the material scientist is due to a poor fund of knowledge. The Vedic knowledge was therefore first impregnated within Brahmā, and it appears that Brahmā distributed the Vedic knowledge. Brahmā is undoubtedly the speaker of the Vedic knowledge, but actually he was inspired by the Lord to receive such transcendental knowledge, as it directly descends from the Lord. The Vedas are therefore called apauruṣeya, or not imparted by any created being. Before the creation the Lord was there (nārāyaṇaḥ paro 'vyaktāt), and therefore the words spoken by the Lord are vibrations of transcendental sound. There is a gulf of difference between the two qualities of sound, namely prākṛta and aprākṛta. The physicist can deal only with the prākṛta sound, or sound vibrated in the material sky, and therefore we must know that the Vedic sounds recorded in symbolic expressions cannot be understood by anyone within the universe unless and until one is inspired by the vibration of supernatural (aprākṛta) sound, which descends in the chain of disciplic succession from the Lord to Brahmā, from Brahmā to Nārada, from Nārada to Vyāsa and so on. No mundane scholar can translate or reveal the true import of the Vedic mantras (hymns). They cannot be understood unless one is inspired or initiated by the authorized spiritual master. The original spiritual master is the Lord Himself, and the succession comes down through the sources of paramparā, as clearly stated in the Fourth Chapter of the Bhagavad-gītā. So unless one receives the transcendental knowledge from the authorized paramparā, one should be considered useless (viphalā matāḥ), even though one may be greatly qualified in the mundane advancements of arts or science.

Śukadeva Gosvāmī is praying from the Lord by dint of being inspired from within by the Lord so that he could rightly explain the facts and figures of creation as inquired by Mahārāja Parīkṣit. A spiritual master is not a theoretical speculator, like the mundane scholar, but is śrotriyaṁ brahma-niṣṭham [MU 1.2.12].

TEXT 23

bhūtair mahadbhir ya imāḥ puro vibhur

nirmāya śete yad amūṣu pūruṣaḥ

bhuṅkte guṇān ṣoḍaśa ṣoḍaśātmakaḥ

so 'laṅkṛṣīṣṭa bhagavān vacāṁsi me

SYNONYMS

bhūtaiḥ-by the elements; mahadbhiḥ-of material creation; yaḥ-He who; imāḥ-all these; puraḥ-bodies; vibhuḥ-of the Lord; nirmāya-for being set up; śete-lie down; yat amūṣu-one who incarnated; pūruṣaḥ-Lord Viṣṇu; bhuṅkte-causes to be subjected; guṇān-the three modes of nature; ṣoḍaśa-in sixteen divisions; ṣoḍaśa-ātmakaḥ-being the generator of these sixteen; saḥ-He; alaṅkṛṣīṣṭa-may decorate; bhagavān-the Personality of Godhead; vacāṁsi-statements; me-mine.

May the Supreme Personality of Godhead, who enlivens the materially created bodies of the elements by lying down within the universe, and who in His puruṣa incarnation causes the living being to be subjected to the sixteen divisions of material modes which are his generator, be pleased to decorate my statements.

As a fully dependent devotee, Śukadeva Gosvāmī (unlike a mundane man who is proud of his own capability) invokes the pleasure of the Personality of Godhead so that his statements may be successful and be appreciated by the hearers. The devotee always thinks of himself as instrumental for anything successfully carried out, and he declines to take credit for anything done by himself. The godless atheist wants to take all credit for activities, not knowing that even a blade of grass cannot move without the sanction of the Supreme Spirit, the Personality of Godhead. Śukadeva Gosvāmī therefore wants to move by the direction of the Supreme Lord, who inspired Brahmā to speak the Vedic wisdom. The truths described in the Vedic literatures are not theories of mundane imagination, nor are they fictitious, as the less intelligent class of men sometimes think. The Vedic truths are all perfect descriptions of the factual truth without any mistake or illusion, and Śukadeva Gosvāmī wants to present the truths of creation not as a metaphysical theory of philosophical speculation, but as the actual facts and figures of the subject, since he would be dictated to by the Lord exactly in the same manner as Brahmājī was inspired. As stated in the Bhagavad-gītā (15.15), the Lord is Himself the father of the Vedānta knowledge, and it is He only who knows the factual purport of the Vedānta philosophy. So there is no greater truth than the principles of religion mentioned in the Vedas. Such Vedic knowledge or religion is disseminated by authorities like Śukadeva Gosvāmī because he is a humble devotional servitor of the Lord who has no desire to become a self-appointed interpreter without authority. That is the way of explaining the Vedic knowledge, technically known as the paramparā system, or descending process.

The intelligent man can see without mistake that any material creation (whether one's own body or a fruit or flower) cannot beautifully grow up without the spiritual touch. The greatest intelligent man of the world or the greatest man of science can present everything very beautifully only insofar as the spirit life is there or insomuch as the spiritual touch is there. Therefore the source of all truths is the Supreme Spirit, and not gross matter as wrongly conceived by the gross materialist. We get information from the Vedic literature that the Lord Himself first entered the vacuum of the material universe, and thus all things gradually developed one after another. Similarly, the Lord is situated as localized Paramātmā in every individual being; hence everything is done by Him very beautifully. The sixteen principal creative elements, namely earth, water, fire, air, sky, and the eleven sense organs, first developed from the Lord Himself and were thereby shared by the living entities. Thus the material elements were created for the enjoyment of the living entities. The beautiful arrangement behind all material manifestations is therefore made possible by the energy of the Lord, and the individual living entity can only pray to the Lord to understand it properly. Since the Lord is the supreme entity, different from Śukadeva Gosvāmī, the prayer can be offered to Him. The Lord helps the living entity to enjoy material creation, but He is aloof from such false enjoyment. Śukadeva prays for the mercy of the Lord, not only for being helped personally in presenting the truth, but also for helping others to whom he would like to speak.

TEXT 24

namas tasmai bhagavate

vāsudevāya vedhase

papur jñānam ayaṁ saumyā

yan-mukhāmburuhāsavam

SYNONYMS

namaḥ-my obeisances; tasmai-unto Him; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Vāsudeva or His incarnations; vedhase-the compiler of the Vedic literatures; papuḥ-drunk; jñānam-knowledge; ayam-this Vedic knowledge; saumyāḥ-the devotees, especially the consorts of Lord Kṛṣṇa; yat-from whose; mukha-amburuha-the lotuslike mouth; āsavam-nectar from His mouth.

I offer my respectful obeisances unto Śrīla Vyāsadeva, the incarnation of Vāsudeva who compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental knowledge dropping from the lotuslike mouth of the Lord.

In pursuance of the specific utterance vedhase, or "the compiler of the system of transcendental knowledge," Śrīla Śrīdhara Svāmī has commented that the respectful obeisances are offered to Śrīla Vyāsadeva, who is the incarnation of Vāsudeva. Śrīla Jīva Gosvāmī has agreed to this, but Śrīla Viśvanātha Cakravartī Ṭhākura has made a further advance, namely that the nectar from the mouth of Lord Kṛṣṇa is transferred to His different consorts, and thus they learn the finer arts of music, dance, dressing, decorations and all such things which are relished by the Lord. Such music, dance and decorations enjoyed by the Lord are certainly not anything mundane, because the Lord is addressed in the very beginning as para, or transcendental. This transcendental knowledge is unknown to the forgotten conditioned souls. Śrīla Vyāsadeva, who is the incarnation of the Lord, thus compiled the Vedic literatures to revive the lost memory of the conditioned souls about their eternal relation with the Lord. One should therefore try to understand the Vedic scriptures, or the nectar transferred by the Lord to His consorts in the conjugal humor, from the lotuslike mouth of Vyāsadeva or Śukadeva. By gradual development of transcendental knowledge, one can rise to the stage of the transcendental arts of music and dance displayed by the Lord in His rāsa-līlā. But without having the Vedic knowledge one can hardly understand the transcendental nature of the Lord's rāsa dance and music. The pure devotees of the Lord, however, can equally relish the nectar in the form of the profound philosophical discourses and in the form of kissing by the Lord in the rāsa dance, as there is no mundane distinction between the two.

TEXT 25

etad evātma-bhū rājan

nāradāya vipṛcchate

veda-garbho 'bhyadhāt sākṣād

yad āha harir ātmanaḥ

SYNONYMS

etat-on this matter; eva-exactly; ātma-bhūḥ-the firstborn (Brahmājī); rājan-my dear King; nāradāya-unto Nārada Muni; vipṛcchate-having inquired about it from; veda-garbhaḥ-one who is impregnated with Vedic knowledge from birth; abhyadhāt-apprised; sākṣāt-directly; yat āha-what he spoke; hariḥ-the Lord; ātmanaḥ-unto His own (Brahmā).

My dear King, Brahmā, the firstborn, on being questioned by Nārada, exactly apprised him on this subject, as it was directly spoken by the Lord to His own son, who was impregnated with Vedic knowledge from his very birth.

As soon as Brahmā was born of the abdominal lotus petals of Viṣṇu, he was impregnated with Vedic knowledge, and therefore he is known as veda-garbha, or a Vedāntist from the embryo. Without Vedic knowledge, or perfect, infallible knowledge, no one can create anything. All scientific knowledge and perfect knowledge are Vedic. One can get all types of information from the Vedas, and as such, Brahmā was impregnated with all-perfect knowledge so that it was possible for him to create. Thus Brahmā knew the perfect description of creation, as it was exactly apprised to him by the Supreme Lord Hari. Brahmā, on being questioned by Nārada, told Nārada exactly what he had heard directly from the Lord. Nārada again told exactly the same thing to Vyāsa, and Vyāsa also told Śukadeva exactly what he heard from Nārada. And Śukadeva was going to repeat the same statements as he had heard them from Vyāsa. That is the way of Vedic understanding. The language of the Vedas can be revealed only by the above-mentioned disciplic succession, and not otherwise.

There is no use in theories. Knowledge must be factual. There are many things that are complicated, and one cannot understand them unless they are explained by one who knows. The Vedic knowledge is also very difficult to know and must be learned by the above-mentioned system; otherwise it is not at all understood.

Śukadeva Gosvāmī, therefore, prayed for the mercy of the Lord so that he might be able to repeat the very same message that was spoken directly by the Lord to Brahmā, or what was directly spoken by Brahmā to Nārada. Therefore the statements of creation explained by Śukadeva Gosvāmī are not at all, as the mundaners suggest, theoretical, but are perfectly correct. One who hears these messages and tries to assimilate them gets perfect information of the material creation.

Thus end the Bhaktivedanta purports of the Second Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The process of Creation."

Chapter Five

The Cause of All Causes

TEXT 1

nārada uvāca

deva-deva namas te 'stu

bhūta-bhāvana pūrvaja

tad vijānīhi yaj jñānam

ātma-tattva-nidarśanam

SYNONYMS

nāradaḥ uvāca-Śrī Nārada said; deva-of all demigods; deva-the demigod; namaḥ-obeisances; te-unto you as; astu-are; bhūta-bhāvana-the generator of all living beings; pūrva-ja-the firstborn; tat vijānīhi-please explain that knowledge; yat jñānam-which knowledge; ātma-tattva-transcendental; nidarśanam-specifically directs.

Śrī Nārada Muni asked Brahmājī: O chief amongst the demigods, O firstborn living entity, I beg to offer my respectful obeisances unto you. Please tell me that transcendental knowledge which specifically directs one to the truth of the individual soul and the Supersoul.

The perfection of the paramparā system, or the path of disciplic succession, is further confirmed. In the previous chapter it has been established that Brahmājī, the firstborn living entity, received knowledge directly from the Supreme Lord, and the same knowledge was imparted to Nārada, the next disciple. Nārada asked to receive the knowledge, and Brahmājī imparted it upon being asked. Therefore, asking for transcendental knowledge from the right person and receiving it properly is the regulation of the disciplic succession. This process is recommended in the Bhagavad-gītā (4.2). The inquisitive student must approach a qualified spiritual master to receive transcendental knowledge by surrender, submissive inquiries and service. Knowledge received by submissive inquiries and service is more effective than knowledge received in exchange for money. A spiritual master in the line of disciplic succession from Brahmā and Nārada has no demand for dollars and cents. A bona fide student has to satisfy him by sincere service to obtain knowledge of the relation and nature of the individual soul and the Supersoul.

TEXT 2

yad rūpaṁ yad adhiṣṭhānaṁ

yataḥ sṛṣṭam idaṁ prabho

yat saṁsthaṁ yat paraṁ yac ca

tat tattvaṁ vada tattvataḥ

SYNONYMS

yat-what; rūpam-the symptoms of manifestation; yat-what; adhiṣṭhānam-background; yataḥ-from where; sṛṣṭam-created; idam-this world; prabho-O my father; yat-in which; saṁstham-conserved; yat-what; param-under control; yat-what are; ca-and; tat-of this; tattvam-the symptoms; vada-please describe; tattvataḥ-factually.

My dear father, please describe factually the symptoms of this manifest world. What is its background? How is it created? How is it conserved? And under whose control is all this being done?

The inquiries by Nārada Muni on the basis of factual cause and effect appear very reasonable. The atheists, however, put forward many self-made theories without any touch of cause and effect. The manifested world, as well as the spirit soul, is still unexplained by the godless atheists through the medium of experimental knowledge, although they have put forward many theories manufactured by their fertile brains. Contrary to such mental speculative theories of creation, however, Nārada Muni wanted to know all the facts of creation in truth, and not by theories.

Transcendental knowledge regarding the soul and the Supersoul includes knowledge of the phenomenal world and the basis of its creation. In the phenomenal world three things are factually observed by any intelligent man: the living beings, the manifest world, and the ultimate control over them. The intelligent man can see that neither the living entity nor the phenomenal world are creations of chance. The symmetry of creation and its regulative actions and reactions suggests the plan of an intelligent brain behind them, and by genuine inquiry one may find out the ultimate cause with the help of one who knows them factually.

TEXT 3

sarvaṁ hy etad bhavān veda

bhūta-bhavya-bhavat-prabhuḥ

karāmalaka-vad viśvaṁ

vijñānāvasitaṁ tava

SYNONYMS

sarvam-all and everything; hi-certainly; etat-this; bhavān-your good self; veda-know; bhūta-all that is created or born; bhavya-all that will be created or born; bhavat-all that is being created; prabhuḥ-you, the master of everything; kara-āmalaka-vat-just like a walnut within your grip; viśvam-the universe; vijñāna-avasitam-within your knowledge scientifically; tava-your.

My dear father, all this is known to you scientifically because whatever was created in the past, whatever will be created in the future, or whatever is being created at present, as well as everything within the universe, is within your grip, just like a walnut.

Brahmā is the direct creator of the manifested universe and everything within the universe. He therefore knows what happened in the past, what will happen in the future, and what is happening at present. Three principal items, namely the living being, the phenomenal world and the controller, are all in continuous action-past, present and future-and the direct manager is supposed to know everything of such actions and reactions, as one knows about a walnut within the grip of one's palm. The direct manufacturer of a particular thing is supposed to know how he learned the art of manufacturing, where he got the ingredients, how he set it up and how the products in the manufacturing process are being turned out. Because Brahmā is the firstborn living being, naturally he is supposed to know everything about creative functions.

TEXT 4

yad-vijñāno yad-ādhāro

yat-paras tvaṁ yad-ātmakaḥ

ekaḥ sṛjasi bhūtāni

bhūtair evātma-māyayā

SYNONYMS

yat-vijñānaḥ-the source of knowledge; yat-ādhāraḥ-under whose protection; yat-paraḥ-under whose subordination; tvam-you; yat-ātmakaḥ-in what capacity; ekaḥ-alone; sṛjasi-you are creating; bhūtāni-the living entities; bhūtaiḥ-with the help of the material elements; eva-certainly; ātma-self; māyayā-by potency.

My dear father, what is the source of your knowledge? Under whose protection are you standing? And under whom are you working? What is your real position? Do you alone create all entities with material elements by your personal energy?

It was known to Śrī Nārada Muni that Lord Brahmā attained creative energy by undergoing severe austerities. As such, he could understand that there was someone else superior to Brahmājī who invested Brahmā with the power of creation. Therefore he asked all the above questions. Discoveries of progressive scientific achievements are therefore not independent. The scientist has to attain the knowledge of a thing already existing by means of the wonderful brain made by someone else. A scientist can work with the help of such an awarded brain, but it is not possible for the scientist to create his own or a similar brain. Therefore no one is independent in the matter of any creation, nor is such creation automatic.

TEXT 5

ātman bhāvayase tāni

na parābhāvayan svayam

ātma-śaktim avaṣṭabhya

ūrṇanābhir ivāklamaḥ

SYNONYMS

ātman (ātmani)-by self; bhāvayase-manifest; tāni-all those; na-not; parābhāvayan-being defeated; svayam-yourself; ātma-śaktim-self-sufficient power; avaṣṭabhya-being employed; ūrṇa-nābhiḥ-the spider; iva-like; aklamaḥ-without help.

As the spider very easily creates the network of its cobweb and manifests its power of creation without being defeated by others, so also you yourself, by employment of your self-sufficient energy, create without any other's help.

The best example of self-sufficiency is the sun. The sun does not require to be illuminated by any other body. Rather, it is the sun which helps all other illuminating agents, for in the presence of the sun no other illuminating agent becomes prominent. Nārada compared the position of Brahmā to the self-sufficiency of the spider, who creates its own field of activities without any other's help by employment of its own energetic creation of saliva.

TEXT 6

nāhaṁ veda paraṁ hy asmin

nāparaṁ na samaṁ vibho

nāma-rūpa-guṇair bhāvyaṁ

sad-asat kiñcid anyataḥ

SYNONYMS

na-do not; aham-myself; veda-know; param-superior; hi-for; asmin-in this world; na-neither; aparam-inferior; na-nor; samam-equal; vibho-O great one; nāma-name; rūpa-characteristics; guṇaiḥ-by qualification; bhāvyam-all that is created; sat-eternal; asat-temporary; kiñcit-or anything like that; anyataḥ-from any other source.

Whatever we can understand by the nomenclature, characteristics and features of a particular thing-superior, inferior or equal, eternal or temporary-is not created from any source other than that of Your Lordship, thou so great.

The manifested world is full of varieties of created beings in others. In human society the human being is considered to be the superior living being, and amongst the human beings there are also different varieties: good, bad, equal, etc. But Nārada Muni took for granted that none of them has any source of generation besides his father, Brahmājī. Therefore he wanted to know all about them from Lord Brahmā.

TEXT 7

sa bhavān acarad ghoraṁ

yat tapaḥ susamāhitaḥ

tena khedayase nas tvaṁ

parā-śaṅkāṁ ca yacchasi

SYNONYMS

saḥ-he; bhavān-your good self; acarat-undertook; ghoram-severe; yat tapaḥ-meditation; su-samāhitaḥ-in perfect discipline; tena-for that reason; khedayase-gives pain; naḥ-ourselves; tvam-your good self; parā-the ultimate truth; śaṅkām-doubts; ca-and; yacchasi-giving us a chance.

Yet we are moved to wonder about the existence of someone more powerful than you when we think of your great austerities in perfect discipline, although your good self is so powerful in the matter of creation.

Following in the footsteps of Śrī Nārada Muni, one should not blindly accept his spiritual master as God Himself. A spiritual master is duly respected on a par with God, but a spiritual master claiming to be God Himself should at once be rejected. Nārada Muni accepted Brahmā as the Supreme due to Lord Brahmā's wonderful acts in creation, but doubts arose in him when he saw that Lord Brahmā also worshiped some superior authority. The Supreme is supreme, and He has no worshipable superior. The ahaṅgrahopāsitā, or the one who worships himself with the idea of becoming God Himself, is misleading, but the intelligent disciple can at once detect that the Supreme God does not need to worship anyone, including Himself, in order to become God. Ahaṅgrahopāsanā may be one of the processes for transcendental realization, but the ahaṅgrahopāsitā can never be God Himself. No one becomes God by undergoing a process of transcendental realization. Nārada Muni thought of Brahmājī as the Supreme Person, but when he saw Brahmājī engaged in the process of transcendental realization, doubts arose in him. So he wanted to be clearly informed.

TEXT 8

etan me pṛcchataḥ sarvaṁ

sarva-jña sakaleśvara

vijānīhi yathaivedam

ahaṁ budhye 'nuśāsitaḥ

SYNONYMS

etat-all those; me-unto me; pṛcchataḥ-inquisitive; sarvam-all that is inquired; sarva-jña-one who knows everything; sakala-over all; īśvara-the controller; vijānīhi-kindly explain; yathā-as; eva-they are; idam-this; aham-myself; budhye-can understand; anuśāsitaḥ-just learning from you.

My dear father, you know everything, and you are the controller of all. Therefore may all that I have inquired from you be kindly instructed to me so that I may be able to understand it as your student.

The inquiries made by Nārada Muni are very important for everyone concerned, and as such Nārada requested Brahmājī to deem them suitable so that all others who may come in the line of disciplic succession of the Brahma-sampradāya may also know them properly without any difficulty.

TEXT 9

brahmovāca

samyak kāruṇikasyedaṁ

vatsa te vicikitsitam

yad ahaṁ coditaḥ saumya

bhagavad-vīrya-darśane

SYNONYMS

brahmā uvāca-Lord Brahmā said; samyak-perfectly; kāruṇikasya-of you, who are very kind; idam-this; vatsa-my dear boy; te-your; vicikitsitam-inquisitiveness; yat-by which; aham-myself; coditaḥ-inspired; saumya-O gentle one; bhagavat-of the Personality of Godhead; vīrya-prowess; darśane-in the matter of.

Lord Brahmā said: My dear boy Nārada, being merciful to all (including me) you have asked all these questions because I have been inspired to see into the prowess of the Almighty Personality of Godhead.

Brahmājī, being so questioned by Nāradajī, congratulated him, for it is usual for the devotees to become very enthusiastic whenever they are questioned concerning the Almighty Personality of Godhead. That is the sign of a pure devotee of the Lord. Such discourses on the transcendental activities of the Lord purify the atmosphere in which such discussions are held, and the devotees thus become enlivened while answering such questions. It is purifying both for the questioners and for one who answers the questions. The pure devotees are not only satisfied by knowing everything about the Lord, but are also eager to broadcast the information to others, for they want to see that the glories of the Lord are known to everyone. Thus the devotee feels satisfied when such an opportunity is offered to him. This is the basic principle of missionary activities.

TEXT 10

nānṛtaṁ tava tac cāpi

yathā māṁ prabravīṣi bhoḥ

avijñāya paraṁ matta

etāvat tvaṁ yato hi me

SYNONYMS

na-not; anṛtam-false; tava-of yours; tat-that; ca-also; api-as you have stated; yathā-in the matter of; mām-of myself; prabravīṣi-as you describe; bhoḥ-O my son; avijñāya-without knowing; param-the Supreme; mattaḥ-beyond myself; etāvat-all that you have spoken; tvam-yourself; yataḥ-for the reason of; hi-certainly; me-about me.

Whatever you have spoken about me is not false because unless and until one is aware of the Personality of Godhead, who is the ultimate truth beyond me, one is sure to be illusioned by observing my powerful activities.

"The frog in the well" logic illustrates that a frog residing in the atmosphere and boundary of a well cannot imagine the length and breadth of the gigantic ocean. Such a frog, when informed of the gigantic length and breadth of the ocean, first of all does not believe that there is such an ocean, and if someone assures him that factually there is such a thing, the frog then begins to measure it by imagination by means of pumping its belly as far as possible, with the result that the tiny abdomen of the frog bursts and the poor frog dies without any experience of the actual ocean. Similarly, the material scientists also want to challenge the inconceivable potency of the Lord by measuring Him with their froglike brains and their scientific achievements, but at the end they simply die unsuccessfully, like the frog.

Sometimes a materially powerful man is accepted as God or the incarnation of God without any knowledge of the factual God. Such a material assessment may be gradually extended, and the attempt may reach to the highest limit of Brahmājī, who is the topmost living being within the universe and has a duration of life unimaginable to the material scientist. As we get information from the most authentic book of knowledge, the Bhagavad-gītā (8.17), Brahmājī's one day and night is calculated to be some hundreds of thousands of years on our planet. This long duration of life may not be believed by "the frog in the well," but persons who have a realization of the truths mentioned in the Bhagavad-gītā accept the existence of a great personality who creates the variegatedness of the complete universe. It is understood from the revealed scriptures that the Brahmājī of this universe is younger than all the other Brahmās in charge of the many, many universes beyond this, but none of them can be equal to the Personality of Godhead.

Nāradajī is one of the liberated souls, and after his liberation he was known as Nārada; otherwise, before his liberation, he was simply a son of a maidservant. The questions may be asked why Nāradajī was not aware of the Supreme Lord and why he mis-conceived Brahmājī to be the Supreme Lord, although factually he was not. A liberated soul is never bewildered by such a mistaken idea, so why did Nāradajī ask all those questions just like an ordinary man with a poor fund of knowledge? There was such bewilderment in Arjuna also, although he is eternally the associate of the Lord. Such bewilderment in Arjuna or in Nārada takes place by the will of the Lord so that other, nonliberated persons may realize the real truth and knowledge of the Lord. The doubt arising in the mind of Nārada about Brahmājī's becoming all-powerful is a lesson for the frogs in the well, that they may not be bewildered in misconceiving the identity of the Personality of Godhead (even by comparison to a personality like Brahmā, so what to speak of ordinary men who falsely pose themselves as God or an incarnation of God). The Supreme Lord is always the Supreme, and as we have tried to establish many times in these purports, no living being, even up to the standard of Brahmā, can claim to be one with the Lord. One should not be misled when people worship a great man as God after his death as a matter of hero worship. There were many kings like Lord Rāmacandra, the King of Ayodhyā, but none of them are mentioned as God in the revealed scriptures. To be a good king is not necessarily the qualification for being Lord Rāma, but to be a great personality like Kṛṣṇa is the qualification for being the Personality of Godhead. If we scrutinize the characters who took part in the Battle of Kurukṣetra, we may find that Mahārāja Yudhiṣṭhira was no less a pious king than Lord Rāmacandra, and by character study Mahārāja Yudhiṣṭhira was a better moralist than Lord Kṛṣṇa. Lord Kṛṣṇa asked Mahārāja Yudhiṣṭhira to lie, but Mahārāja Yudhiṣṭhira protested. But that does not mean that Mahārāja Yudhiṣṭhira could be equal to Lord Rāmacandra or Lord Kṛṣṇa. The great authorities have estimated Mahārāja Yudhiṣṭhira to be a pious man, but they have accepted Lord Rāma or Kṛṣṇa as the Personality of Godhead. The Lord is therefore a different identity in all circumstances, and no idea of anthropomorphism can be applied to Him. The Lord is always the Lord, and a common living being can never be equal to Him.

TEXT 11

yena sva-rociṣā viśvaṁ

rocitaṁ rocayāmy aham

yathārko 'gnir yathā somo

yatharkṣa-graha-tārakāḥ

SYNONYMS

yena-by whom; sva-rociṣā-by His own effulgence; viśvam-all the world; rocitam-already created potentially; rocayāmi-do manifest; aham-I; yathā-as much; arkaḥ-the sun; agniḥ-fire; yathā-as; somaḥ-the moon; yathā-as also; ṛkṣa-the firmament; graha-the influential planets; tārakāḥ-the stars.

I create after the Lord's creation by His personal effulgence [known as the brahmajyoti], just as when the sun manifests its fire, the moon, the firmament, the influential planets and the twinkling stars also manifest their brightness.

Lord Brahmājī said to Nārada that his impression that Brahmā was not the supreme authority in the creation was correct. Sometimes less intelligent men have the foolish impression that Brahmā is the cause of all causes. But Nārada wanted to clear the matter by the statements of Brahmājī, the supreme authority in the universe. As the decision of the supreme court of a state is final, similarly the judgment of Brahmājī, the supreme authority in the universe, is final in the Vedic process of acquiring knowledge. As we have already affirmed in the previous verse, Nāradajī was a liberated soul; therefore, he was not one of the less intelligent men who accept a false god or gods in their own ways. He represented himself as less intelligent and yet intelligently presented a doubt to be cleared by the supreme authority so that the uninformed might take note of it and be rightly informed about the intricacies of the creation and the creator.

In this verse Brahmājī clears up the wrong impression held by the less intelligent and affirms that he creates the universal variegatedness after the potential creation by the glaring effulgence of Lord Śrī Kṛṣṇa. Brahmājī has also separately given this statement in the saṁhitā known as the Brahma-saṁhitā (5.40), where he says:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I serve the Supreme Personality of Godhead Govinda, the primeval Lord, whose transcendental bodily effulgence, known as the brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets, etc., with varieties of climates and specific conditions of life."

The same statement is in the Bhagavad-gītā (14.27). Lord Kṛṣṇa is the background of the brahmajyoti (brahmaṇo hi pratiṣṭhāham). In the Nirukti, or Vedic dictionary, the import of pratiṣṭhā is mentioned as "that which establishes." So the brahmajyoti is not independent or self-sufficient. Lord Śrī Kṛṣṇa is ultimately the creator of the brahmajyoti, mentioned in this verse as sva-rociṣā, or the effulgence of the transcendental body of the Lord. This brahmajyoti is all-pervading, and all creation is made possible by its potential power; therefore the Vedic hymns declare that everything that exists is being sustained by the brahmajyoti (sarvaṁ khalv idaṁ brahma). Therefore the potential seed of all creation is the brahmajyoti, and the same brahmajyoti, unlimited and unfathomed, is established by the Lord. Therefore the Lord (Śrī Kṛṣṇa) is ultimately the supreme cause of all creation (ahaṁ sarvasya prabhavaḥ [Bg. 10.8]).

One should not expect the Lord to create like a blacksmith with a hammer and other instruments. The Lord creates by His potencies. He has His multifarious potencies (parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]). Just as the small seed of a banyan fruit has the potency to create a big banyan tree, the Lord disseminates all varieties of seeds by His potential brahmajyoti (sva-rociṣā), and the seeds are made to develop by the watering process of persons like Brahmā. Brahmā cannot create the seeds, but he can manifest the seed into a tree, just as a gardener helps plants and orchards to grow by the watering process. The example cited here of the sun is very appropriate. In the material world the sun is the cause of all illumination: fire, electricity, the rays of the moon, etc. All luminaries in the sky are creations of the sun, the sun is the creation of the brahmajyoti, and the brahmajyoti is the effulgence of the Lord. Thus the ultimate cause of creation is the Lord.

TEXT 12

tasmai namo bhagavate

vāsudevāya dhīmahi

yan-māyayā durjayayā

māṁ vadanti jagad-gurum

SYNONYMS

tasmai-unto Him; namaḥ-offer my obeisances; bhagavate-unto the Personality of Godhead; vāsudevāya-unto Lord Kṛṣṇa; dhīmahi-do meditate upon Rim; yat-by whose; māyayā-potencies; durjayayā-invincible; mām-unto me; vadanti-they say; jagat-the world; gurum-the master.

I offer my obeisances and meditate upon Lord Kṛṣṇa [Vāsudeva], the Personality of Godhead, whose invincible potency influences them [the less intelligent class of men] to call me the supreme controller.

As will be more clearly explained in the next verse, the illusory potency of the Lord bewilders the less intelligent to accept Brahmājī, or for that matter any other person, as the Supreme Lord. Brahmājī, however, refuses to be called this, and he directly offers his respectful obeisances unto Lord Vāsudeva, or Śrī Kṛṣṇa, the Personality of Godhead, as he has already offered the same respects to Him in the Brahma-saṁhitā (5.1):

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

"The Supreme Lord is the Personality of Godhead Śrī Kṛṣṇa, the primeval Lord in His transcendental body, the ultimate cause of all causes. I worship that primeval Lord Govinda."

Brahmājī is conscious of his actual position, and he knows how less intelligent persons, bewildered by the illusory energy of the Lord, whimsically accept anyone and everyone as God. A responsible personality like Brahmājī refuses to be addressed as the Supreme Lord by his disciples or subordinates, but foolish persons praised by men of the nature of dogs, hogs, camels and asses feel flattered to be addressed as the Supreme Lord. Why such persons take pleasure in being addressed as God, or why such persons are addressed as God by foolish admirers, is explained in the following verse.

TEXT 13

vilajjamānayā yasya

sthātum īkṣā-pathe 'muyā

vimohitā vikatthante

mamāham iti durdhiyaḥ

SYNONYMS

vilajjamānayā-by one who is ashamed; yasya-whose; sthātum-to stay; īkṣā-pathe-in front; amuyā-by the bewildering energy; vimohitāḥ-those who are bewildered; vikatthante-talk nonsense; mama-it is mine; aham-I am everything; iti-thus vituperating; durdhiyaḥ-thus ill conceived.

The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of "It is I" and "It is mine."

The invincibly powerful deluding energy of the Personality of God, or the third energy, representing nescience, can bewilder the entire world of animation, but still she is not strong enough to be able to stand in front of the Supreme Lord. Nescience is behind the Personality of Godhead, where she is powerful enough to mislead the living beings, and the primary symptom of bewildered persons is that they talk nonsense. Nonsensical talks are not supported by the principles of Vedic literatures, and first-grade nonsense talk is "It is I, it is mine." A godless civilization is exclusively conducted by such false ideas, and such persons, without any factual realization of God, accept a false God or falsely declare themselves to be God to mislead persons who are already bewildered by the deluding energy. Those who are before the Lord, however, and who surrender unto Him, cannot be influenced by the deluding energy; therefore they are free from the misconception of "It is I, it is mine," and therefore they do not accept a false God or pose themselves as equal to the Supreme Lord. Identification of the bewildered person is distinctly given in this verse.

TEXT 14

dravyaṁ karma ca kālaś ca

svabhāvo jīva eva ca

vāsudevāt paro brahman

na cānyo 'rtho 'sti tattvataḥ

SYNONYMS

dravyam-the ingredients (earth, water, fire, air and sky); karma-the interaction; ca-and; kālaḥ-eternal time; ca-also; sva-bhāvaḥ-intuition or nature; jīvaḥ-the living being; eva-certainly; ca-and; vāsudevāt-from Vāsudeva; paraḥ-differentiated parts; brahman-O brāhmaṇa; na-never; ca-also; anyaḥ-separate; arthaḥ-value; asti-there is; tattvataḥ-in truth.

The five elementary ingredients of creation, the interaction thereof set up by eternal time, and the intuition or nature of the individual living beings are all differentiated parts and parcels of the Personality of Godhead, Vāsudeva, and in truth there is no other value in them.

This phenomenal world is impersonally the representation of Vāsudeva because the ingredients of its creation, their interaction and the enjoyer of the resultant action, the living being, are all produced by the external and internal energies of Lord Kṛṣṇa. This is confirmed in the Bhagavad-gītā (7.4-5). The ingredients, namely earth, water, fire, air and sky, as well as the conception of material identity, intelligence and the mind, are produced of the external energy of the Lord. The living entity who enjoys the interaction of the above gross and subtle ingredients, as set up by eternal time, is an offshoot of internal potency, with freedom to remain either in the material world or in the spiritual world. In the material world the living entity is enticed by deluding nescience, but in the spiritual world he is in the normal condition of spiritual existence without any delusion. The living entity is known as the marginal potency of the Lord. But in all circumstances, neither the material ingredients nor the spiritual parts and parcels are independent of the Personality of Godhead Vāsudeva, for all things, whether products of the external, internal or marginal potencies of the Lord, are simply displays of the same effulgence of the Lord, just as light, heat and smoke are displays of fire. None of them are separate from the fire-all of them combine together to be called fire; similarly, all phenomenal manifestations, as well as the effulgence of the body of Vāsudeva, are His impersonal features, whereas He eternally exists in His transcendental form called sac-cid-ānanda-vigrahaḥ [Bs. 5.1], distinct from all conceptions of the material ingredients mentioned above.

TEXT 15

nārāyaṇa-parā vedā

devā nārāyaṇāṅgajāḥ

nārāyaṇa-parā lokā

nārāyaṇa-parā makhāḥ

SYNONYMS

nārāyaṇa-the Supreme Lord; parāḥ-is the cause and is meant for; vedāḥ-knowledge; devāḥ-the demigods; nārāyaṇa-the Supreme Lord; aṅga-jāḥ-assisting hands; nārāyaṇa-the Personality of Godhead; parāḥ-for the sake of; lokāḥ-the planets; nārāyaṇa-the Supreme Lord; parāḥ-just to please Him; makhāḥ-all sacrifices.

The Vedic literatures are made by and are meant for the Supreme Lord, the demigods are also meant for serving the Lord as parts of His body, the different planets are also meant for the sake of the Lord, and different sacrifices are performed just to please Him.

According to the Vedānta-sūtras (śāstra-yonitvāt), the Supreme Lord is the author of all revealed scriptures, and all revealed scriptures are for knowing the Supreme Lord. Veda means knowledge that leads to the Lord. The Vedas are made just to revive the forgotten consciousness of the conditioned souls, and any literature not meant for reviving God consciousness is rejected at once by the nārāyaṇa-para devotees. Such deluding books of knowledge, not having Nārāyaṇa as their aim, are not at all knowledge, but are the playgrounds for crows who are interested in the rejected refuse of the world. Any book of knowledge (science or art) must lead to the knowledge of Nārāyaṇa; otherwise it must be rejected. That is the way of advancement of knowledge. The supreme worshipable Deity is Nārāyaṇa. The demigods are recommended secondarily for worship in relation to Nārāyaṇa because the demigods are assisting hands in the management of the universal affairs. As the officers of a kingdom are respected due to their relation to the king, the demigods are worshiped due to their relation to the Lord. Without the Lord's relation, worship of the demigods is unauthorized (avidhi-pūrvakam), just as it is improper to water the leaves and branches of a tree without watering its root. Therefore the demigods are also dependent on Nārāyaṇa. The lokas, or different planets, are attractive because they have different varieties of life and bliss partially representing the sac-cid-ānanda-vigraha [Bs. 5.1]. Everyone wants the eternal life of bliss and knowledge. In the material world such an eternal life of bliss and knowledge is progressively realized in the upper planets, but after reaching there one is inclined to achieve further progress along the path back to Godhead. Duration of life, with a proportionate quantity of bliss and knowledge, may be increased from one planet to another. One can increase the duration of life to thousands and hundreds of thousands of years in different planets, but nowhere is there eternal life. But one who can reach the highest planet, that of Brahmā, can aspire to reach the planets in the spiritual sky, where life is eternal. Therefore, the progressive journey from one planet to another culminates in reaching the supreme planet of the Lord (mad-dhāma), where life is eternal and full of bliss and knowledge. All different kinds of sacrifice are performed just to satisfy Lord Nārāyaṇa with a view to reach Him, and the best sacrifice recommended in this age of Kali is saṅkīrtana-yajña, the mainstay of the devotional service of a nārāyaṇa-para devotee.

TEXT 16

nārāyaṇa-paro yogo

nārāyaṇa-paraṁ tapaḥ

nārāyaṇa-paraṁ jñānaṁ

nārāyaṇa-parā gatiḥ

SYNONYMS

nārāyaṇa-paraḥ-just to know Nārāyaṇa; yogaḥ-concentration of mind; nārāyaṇa-param-just with an aim to achieve Nārāyaṇa; tapaḥ-austerity; nārāyaṇa-param-just to realize a glimpse of Nārāyaṇa; jñānam-culture of transcendental knowledge; nārāyaṇa-parā-the path of salvation ends by entering the kingdom of Nārāyaṇa; gatiḥ-progressive path.

All different types of meditation or mysticism are means for realizing Nārāyaṇa. All austerities are aimed at achieving Nārāyaṇa. Culture of transcendental knowledge is for getting a glimpse of Nārāyaṇa, and ultimately salvation is entering the kingdom of Nārāyaṇa.

In meditation, there are two systems of yoga, namely aṣṭāṅga-yoga and sāṅkhya-yoga. Aṣṭāṅga-yoga is practice in concentrating the mind, releasing oneself from all engagements by the regulative processes of meditation, concentration, sitting postures, blocking the movements of the internal circulation of air, etc. Sāṅkhya-yoga is meant to distinguish the truth from ephemerals. But ultimately both the systems are meant for realizing the impersonal Brahman, which is but a partial representation of Nārāyaṇa, the Personality of Godhead. As we have explained before, the impersonal Brahman effulgence is only a part of the Personality of Godhead. Impersonal Brahman is situated on the person of the Supreme Personality of Godhead, and as such, Brahman is the glorification of the personality of the Godhead. This is confirmed both in the Bhagavad-gītā and in the Matsya Purāṇa. Gati refers to the ultimate destination, or the last word in liberation. Oneness with the impersonal brahmajyoti is not ultimate liberation; superior to that is the sublime association of the Personality of Godhead in one of the innumerable spiritual planets in the Vaikuṇṭha sky. Therefore the conclusion is that Nārāyaṇa, or the Personality of Godhead, is the ultimate destination for all kinds of yoga systems as well as all kinds of liberation.

TEXT 17

tasyāpi draṣṭur īśasya

kūṭa-sthasyākhilātmanaḥ

sṛjyaṁ sṛjāmi sṛṣṭo 'ham

īkṣayaivābhicoditaḥ

SYNONYMS

tasya-His; api-certainly; draṣṭuḥ-of the seer; īśasya-of the controller; kūṭa-sthasya-of the one who is over everyone's intelligence; akhila-ātmanaḥ-of the Supersoul; sṛjyam-that which is already created; sṛjāmi-do I discover; sṛṣṭaḥ-created; aham-myself; īkṣayā-by glance over; eva-exactly; abhicoditaḥ-being inspired by Him.

Inspired by Him only, I discover what is already created by Him [Nārāyaṇa] under His vision as the all-pervading Supersoul, and I also am created by Him only.

Even Brahmā, the creator of the universe, admits that he is not the actual creator but is simply inspired by the Lord Nārāyaṇa and therefore creates under His superintendence those things already created by Him, the Supersoul of all living entities. Two identities of soul, the Supersoul and the individual soul, are admitted to be in the living entity, even by the greatest authority of the universe. The Supersoul is the Supreme Lord, the Personality of Godhead, whereas the individual soul is the eternal servitor of the Lord. The Lord inspires the individual soul to create what is already created by the Lord, and by the good will of the Lord a discoverer of something in the world is accredited as the discoverer. It is said that Columbus discovered the Western Hemisphere, but actually the tract of land was not created by Columbus. The vast tract of land was already there by the omnipotency of the Supreme Lord, and Columbus, by dint of his past service unto the Lord, was blessed with the credit of discovering America. Similarly, no one can create anything without the sanction of the Lord, since everyone sees according to his ability. This ability is also awarded by the Lord according to one's willingness to render service unto the Lord. One must therefore be voluntarily willing to render service unto the Lord, and thus the Lord will empower the doer in proportion to his surrender unto the lotus feet of the Lord. Lord Brahmā is a great devotee of the Lord; therefore he has been empowered or inspired by the Lord to create such a universe as the one manifested before us. The Lord also inspired Arjuna to fight in the field of Kurukṣetra as follows:

tasmāt tvam uttiṣṭha yaśo labhasva

jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham

mayaivaite nihatāḥ pūrvam eva

nimitta-mātraṁ bhava savyasācin

(Bg. 11.33)

The Battle of Kurukṣetra, or any other battle at any place or at any time, is made by the will of the Lord, for no one can arrange such mass annihilation without the sanction of the Lord. The party of Duryodhana insulted Draupadī, a great devotee of Kṛṣṇa, and she appealed to the Lord as well as to all the silent observers of this unwarranted insult. Arjuna was then advised by the Lord to fight and take credit; otherwise the party of Duryodhana would be killed anyway by the will of the Lord. So Arjuna was advised just to become the agent and take the credit for killing great generals like Bhīṣma and Karṇa.

In the Vedic writings such as the Kaṭha Upaniṣad, the Lord is described as the sarva-bhūta-antarātmā, or the Personality of Godhead who resides in everyone's body and who directs everything for one who is a soul surrendered unto Him. Those who are not surrendered souls are put under the care of the material nature (bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]); therefore, they are allowed to do things on their own account and suffer the consequences themselves. Devotees like Brahmā and Arjuna do not do anything on their own account, but as fully surrendered souls they always await indications from the Lord; therefore they attempt to do something which appears very wonderful to ordinary vision. One of the Lord's names is Urukrama, or one whose actions are very wonderful and are beyond the imagination of the living being, so the actions of His devotees sometimes appear very wonderful due to the direction of the Lord. Beginning from Brahmā, the topmost intelligent living entity within the universe, down to the smallest ant, every living entity's intelligence is overseen by the Lord in His transcendental position as the witness of all actions. The subtle presence of the Lord is felt by the intelligent man who can study the psychic effects of thinking, feeling and willing.

TEXT 18

sattvaṁ rajas tama iti

nirguṇasya guṇās trayaḥ

sthiti-sarga-nirodheṣu

gṛhītā māyayā vibhoḥ

SYNONYMS

sattvam-the mode of goodness; rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; iti-all these; nirguṇasya-of the Transcendence; guṇāḥ trayaḥ-are three qualities; sthiti-maintenance; sarga-creation; nirodheṣu-in destruction; gṛhītāḥ-accepted; māyayā-by the external energy; vibhoḥ-of the Supreme.

The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance.

The Supreme Lord is the master of the external energy manifested by the three material modes, namely goodness, passion and ignorance, and as master of this energy He is ever unaffected by the influence of such bewildering energy. The living entities, the jīvas, however, are affected by or susceptible to being influenced by such modes of material nature-that is the difference between the Lord and the living entities. The living entities are subjected by those qualities, although originally the living entities are qualitatively one with the Lord. In other words, the material modes of nature, being products of the energy of the Lord, are certainly connected with the Lord, but the connection is just like that between the master and the servants. The Supreme Lord is the controller of the material energy, whereas the living entities, who are entangled in the material world, are neither masters nor controllers. Rather, they become subordinate to or controlled by such energy. Factually the Lord is eternally manifested by His internal potency or spiritual energy just like the sun and its rays in the clear sky, but at times He creates the material energy, as the sun creates a cloud in the clear sky. As the sun is ever increasingly unaffected by a spot of cloud, so also the unlimited Lord is unaffected by the spot of material energy manifested at times in the unlimited span of the Lord's rays of brahmajyoti.

TEXT 19

kārya-kāraṇa-kartṛtve

dravya-jñāna-kriyāśrayāḥ

badhnanti nityadā muktaṁ

māyinaṁ puruṣaṁ guṇāḥ

SYNONYMS

kārya-effect; kāraṇa-cause; kartṛtve-in activities; dravya-material; jñāna-knowledge; kriyā-āśrayāḥ-manifested by such symptoms; badhnanti-conditions; nityadā-eternally; muktam-transcendental; māyinam-affected by material energy; puruṣam-the living entity; guṇāḥ-the material modes.

These three modes of material nature, being further manifested as matter, knowledge and activities, put the eternally transcendental living entity under conditions of cause and effect and make him responsible for such activities.

Because they are between the internal and external potencies, the eternally transcendental living entities are called the marginal potency of the Lord. Factually, the living entities are not meant to be so conditioned by material energy, but due to their being affected by the false sense of lording it over the material energy, they come under the influence of such potency and thus become conditioned by the three modes of material nature. This external energy of the Lord covers up the pure knowledge of the living entity's eternally existing with Him, but the covering is so constant that it appears that the conditioned soul is eternally ignorant. Such is the wonderful action of māyā, or external energy manifested as if materially produced. By the covering power of the material energy, the material scientist cannot look beyond the material causes, but factually, behind the material manifestations, there are adhibhūta, adhyātma and adhidaiva actions, which the conditioned soul in the mode of ignorance cannot see. The adhibhūta manifestation entails repetitions of births and deaths with old age and diseases, the adhyātma manifestation conditions the spirit soul, and the adhidaiva manifestation is the controlling system. These are the material manifestations of cause and effect and the sense of responsibility of the conditioned actors. They are, after all, manifestations of the conditioned state, and the human being's freedom from such a conditioned state is the highest perfectional attainment.

TEXT 20

sa eṣa bhagavāḹ liṅgais

tribhir etair adhokṣajaḥ

svalakṣita-gatir brahman

sarveṣāṁ mama ceśvaraḥ

SYNONYMS

saḥ-He; eṣaḥ-this; bhagavān-the Personality of Godhead; liṅgaiḥ-by the symptoms; tribhiḥ-by the three; etaiḥ-by all these; adhokṣajaḥ-the Superseer Transcendence; su-alakṣita-veritably unseen; gatiḥ-movement; brahman-O Nārada; sarveṣām-of everyone; mama-mine; ca-as also; īśvaraḥ-the controller.

O Brāhmaṇa Nārada, the Superseer, the transcendent Lord, is beyond the perception of the material senses of the living entities because of the above-mentioned three modes of nature. But He is the controller of everyone, including me.

In the Bhagavad-gītā (7.24-25) the Lord has declared very clearly that the impersonalist, who gives more importance to the transcendental rays of the Lord as brahmajyoti and who concludes that the Absolute Truth is ultimately impersonal and only manifests a form at a time of necessity, is less intelligent than the personalist, however much the impersonalist may be engaged in studying the Vedānta. The fact is that such impersonalists are covered by the above-mentioned three modes of material nature; therefore, they are unable to approach the transcendental Personality of the Lord. The Lord is not approachable by everyone because He is curtained by His yogamāyā potency. But one should not wrongly conclude that the Lord was formerly unmanifested and has now manifested Himself in the human form. This misconception of the formlessness of the Supreme Personality of Godhead is due to the yogamāyā curtain of the Lord and can be removed only by the Supreme Will, as soon as the conditioned soul surrenders unto Him. The devotees of the Lord who are transcendental to the above-mentioned three modes of material nature can see the all-blissful transcendental form of the Lord with their vision of love in the attitude of pure devotional service.

TEXT 21

kālaṁ karma svabhāvaṁ ca

māyeśo māyayā svayā

ātman yadṛcchayā prāptaṁ

vibubhūṣur upādade

SYNONYMS

kālam-eternal time; karma-the fate of the living entity; svabhāvam-nature; ca-also; māyā-potency; īśaḥ-the controller; māyayā-by the energy; svayā-of His own; ātman (ātmani)-unto His Self; yadṛcchayā-independently; prāptam-being merged in; vibubhūṣuḥ-appearing differently; upādade-accepted for being created again.

The Lord, who is the controller of all energies, thus creates, by His own potency, eternal time, the fate of all living entities, and their particular nature, for which they were created, and He again merges them independently.

The creation of the material world, wherein the conditioned souls are allowed to act subordinately by the Supreme Lord, takes place again and again after being repeatedly annihilated. The material creation is something like a cloud in the unlimited sky. The real sky is the spiritual sky, eternally filled with the rays of the brahmajyoti, and a portion of this unlimited sky is covered by the mahat-tattva cloud of the material creation, in which the conditioned souls, who want to lord it against the will of the Lord, are put into play as they desire under the control of the Lord by the agency of His external energy. As the rainy season appears and disappears regularly, the creation takes place and is again annihilated under the control of the Lord, as confirmed in the Bhagavad-gītā (8.19). So the creation and annihilation of the material worlds is a regular action of the Lord just to allow the conditioned souls to play as they like and thereby create their own fate of being differently created again in terms of their independent desires at the time of annihilation. The creation, therefore, takes place at a historical date (as we are accustomed to think of everything which has a beginning in our tiny experience). The process of creation and annihilation is called anādi, or without reference to date regarding the time the creation first took place, because the duration of even a partial creation is 8,640,000,000 years. The law of creation is, however, as mentioned in the Vedic literatures, that it is created at certain intervals and is again annihilated by the will of the Lord. The whole material or even the spiritual creation is a manifestation of the energy of the Lord, just as the light and heat of a fire are different manifestations of the fire's energy. The Lord therefore exists in His impersonal form by such expansion of energy, and the complete creation rests on His impersonal feature. Nonetheless He keeps Himself distinct from such creation as the pūrṇam (or complete), and so no one should wrongly think that His personal feature is not existent due to His impersonal unlimited expansions. The impersonal expansion is a manifestation of His energy, and He is always in His personal feature despite His innumerable unlimited expansions of impersonal energies (Bg. 9.5-7). For human intelligence it is very difficult to conceive how the whole creation rests on His expansion of energy, but the Lord has given a very good example in the Bhagavad-gītā. It is said that although the air and the atoms rest within the huge expansion of the sky, which is like the resting reservoir of everything materially created, still the sky remains separate and unaffected. Similarly although the Supreme Lord maintains everything created by His expansion of energy, He always remains separate. This is accepted even by Śaṅkarācārya, the great advocate of the impersonal form of the Absolute. He says nārāyaṇaḥ paro 'vyaktāt, or Nārāyaṇa exists separately, apart from the impersonal creative energy. The whole creation thus merges within the body of transcendental Nārāyaṇa at the time of annihilation, and the creation emanates from His body again with the same unchanging categories of fate and individual nature. The individual living entities, being parts and parcels of the Lord, are sometimes described as ātmā, qualitatively one in spiritual constitution. But because such living entities are apt to be attracted to the material creation, actively and subjectively, they are therefore different from the Lord.

TEXT 22

kālād guṇa-vyatikaraḥ

pariṇāmaḥ svabhāvataḥ

karmaṇo janma mahataḥ

puruṣādhiṣṭhitād abhūt

SYNONYMS

kālāt-from eternal time; guṇa-vyatikaraḥ-transformation of the modes by reaction; pariṇāmaḥ-transformation; svabhāvataḥ-from the nature; karmaṇaḥ-of activities; janma-creation; mahataḥ-of the mahat-tattva; puruṣa-adhiṣṭhitāt-because of the puruṣa incarnation of the Lord; abhūt-it took place.

After the incarnation of the first puruṣa [Kāraṇārṇavaśāyī Viṣṇu], the mahat-tattva, or the principles of material creation, take place, and then time is manifested, and in course of time the three qualities appear. Nature means the three qualitative appearances. They transform into activities.

By the omnipotency of the Supreme Lord, the whole material creation evolves by the process of transformation and reactions one after another, and by the same omnipotency, they are wound up again one after another and conserved in the body of the Supreme. Kāla, or time, is the synonym of nature and is the transformed manifestation of the principles of material creation. As such, kāla may be taken as the first cause of all creation, and by transformation of nature different activities of the material world become visible. These activities may be taken up as the natural instinct of each and every living being, or even of the inert objects, and after the manifestation of activities there are varieties of products and by-products of the same nature. Originally these are all due to the Supreme Lord. The Vedānta-sūtras and the Bhāgavatam thus begin with the Absolute Truth as the beginning of all creations (janmādy asya yataḥ [SB 1.1.1]).

TEXT 23

mahatas tu vikurvāṇād

rajaḥ-sattvopabṛṁhitāt

tamaḥ-pradhānas tv abhavad

dravya-jñāna-kriyātmakaḥ

SYNONYMS

mahataḥ-of the mahat-tattva; tu-but; vikurvāṇāt-being transformed; rajaḥ-the material mode of passion; sattva-the mode of goodness; upabṛṁhitāt-because of being increased; tamaḥ-the mode of darkness; pradhānaḥ-being prominent; tu-but; abhavat-took place; dravya-matter; jñāna-material knowledge; kriyā-ātmakaḥ-predominantly material activities.

Material activities are caused by the mahat-tattva's being agitated. At first there is transformation of the modes of goodness and passion, and later-due to the mode of ignorance-matter, its knowledge, and different activities of material knowledge come into play.

Material creations of every description are more or less due to the development of the mode of passion (rajas). The mahat-tattva is the principle of material creation, and when it is agitated by the will of the Supreme at first the modes of passion and goodness are prominent, and afterwards the mode of passion, being generated in due course by material activities of different varieties, becomes prominent, and the living entities are thus involved more and more in ignorance. Brahmā is the representation of the mode of passion, and Viṣṇu is the representation of the mode of goodness, while the mode of ignorance is represented by Lord Śiva, the father of material activities. Material nature is called the mother, and the initiator for materialistic life is the father, Lord Śiva. All material creation by the living entities is therefore initiated by the mode of passion. With the advancement of the duration of life in a particular millennium, the different modes act by gradual development. In the age of Kali (when the mode of passion is most prominent) material activities of different varieties, in the name of advancement of human civilization, take place, and the living entities become more and more involved in forgetting their real identity-the spiritual nature. By a slight cultivation of the mode of goodness, a glimpse of spiritual nature is perceived, but due to the prominence of the mode of passion, the mode of goodness becomes adulterated. Therefore one cannot transcend the limits of the material modes, and therefore realization of the Lord, who is always transcendental to the modes of material nature, becomes very difficult for the living entities, even though prominently situated in the mode of goodness through cultivation of the various methods. In other words, the gross matters are adhibhūtam, their maintenance is adhidaivam, and the initiator of material activities is called adhyātmam. In the material world these three principles act as prominent features, namely as raw material, its regular supplies, and its use in different varieties of material creations for sense enjoyment by the bewildered entities.

TEXT 24

so 'haṅkāra iti prokto

vikurvan samabhūt tridhā

vaikārikas taijasaś ca

tāmasaś ceti yad-bhidā

dravya-śaktiḥ kriyā-śaktir

jñāna-śaktir iti prabho

SYNONYMS

saḥ-the very same thing; ahaṅkāraḥ-ego; iti-thus; proktaḥ-said; vikurvan-being transformed; samabhūt-became manifested; tridhā-in three features; vaikārikaḥ-in the mode of goodness; taijasaḥ-in the mode of passion; ca-and; tāmasaḥ-in the mode of ignorance; ca-also; iti-thus; yat-what is; bhidā-divided; dravya-śaktiḥ-powers that evolve matter; kriyā-śaktiḥ-initiation that creates; jñāna-śaktiḥ-intelligence that guides; iti-thus; prabho-O master.

The self-centered materialistic ego, thus being transformed into three features, becomes known as the modes of goodness, passion and ignorance in three divisions, namely the powers that evolve matter, knowledge of material creations, and the intelligence that guides such materialistic activities. Nārada, you are quite competent to understand this.

Materialistic ego, or the sense of identification with matter, is grossly self-centered, devoid of clear knowledge of the existence of God. And this self-centered egoism of the materialistic living entities is the cause of their being conditioned by the other paraphernalia and continuing their bondage of material existence. In the Bhagavad-gītā this self-centered egoism is very nicely explained in the Seventh Chapter (verses 24 through 27). The self-centered impersonalist, without a clear conception of the Personality of Godhead, concludes in his own way that the Personality of Godhead takes a material shape from His original impersonal spiritual existence for a particular mission. And this misleading conception of the Supreme Lord by the self-centered impersonalist continues, even though he is seen to be very interested in the Vedic literatures such as the Brahma-sūtras and other highly intellectual sources of knowledge. This ignorance of the personal feature of the Lord is due simply to ignorance of the mixture of different modes. The impersonalist thus cannot conceive of the Lord's eternal spiritual form of eternal knowledge, bliss and existence. The reason is that the Lord reserves the right of not exposing Himself to the nondevotee who, even after a thorough study of literature like the Bhagavad-gītā, remains an impersonalist simply by obstinacy. This obstinacy is due to the action of yogamāyā, a personal energy of the Lord that acts like an aide-de-camp by covering the vision of the obstinate impersonalist. Such a bewildered human being is described as mūḍha, or grossly ignorant, because he is unable to understand the transcendental form of the Lord as being unborn and unchangeable. If the Lord takes a form or material shape from His original impersonal feature, then it means that He is born and changeable from impersonal to personal. But He is not changeable. Nor does He ever take a new birth like a conditioned soul. The conditioned soul may take a form birth after birth due to his conditional existence in matter, but the self-centered impersonalists, by their gross ignorance, accept the Lord as one of them because of self-centered egoism, even after so-called advancement of knowledge in the Vedānta. The Lord, being situated in the heart of every individual living entity, knows very well the tendency of such conditioned souls in terms of past, present and future, but the bewildered conditioned soul hardly can know Him in His eternal form. By the will of the Lord, therefore, the impersonalist, even after knowing the Brahman and Paramātmā features of the Lord, remains ignorant of His eternal personal feature as ever-existent Nārāyaṇa, transcendental to all material creation.

The cause of such gross ignorance is constant engagement by the materialistic man in the matter of artificially increasing material demands. To realize the Supreme Personality of Godhead, one has to purify the materialistic senses by devotional service. The mode of goodness, or the brahminical culture recommended in the Vedic literatures, is helpful to such spiritual realization, and thus the jñāna-śakti stage of the conditioned soul is comparatively better than the other two stages, namely dravya-śakti and kriyā-śakti. The whole material civilization is manifested by a huge accumulation of materials, or, in other words, raw materials for industrial purposes, and the industrial enterprises (kriyā-śakti) are all due to gross ignorance of spiritual life. In order to rectify this great anomaly of materialistic civilization, based on the principles of dravya-śakti and kriyā-śakti, one has to adopt the process of devotional service of the Lord by adoption of the principles of karma-yoga, mentioned in the Bhagavad-gītā (9.27) as follows:

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam

"O son of Kuntī, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me."

TEXT 25

tāmasād api bhūtāder

vikurvāṇād abhūn nabhaḥ

tasya mātrā guṇaḥ śabdo

liṅgaṁ yad draṣṭṛ-dṛśyayoḥ

SYNONYMS

tāmasāt-from the darkness of false ego; api-certainly; bhūta-ādeḥ-of the material elements; vikurvāṇāt-because of transformation; abhūt-generated; nabhaḥ-the sky; tasya-its; mātrā-subtle form; guṇaḥ-quality; śabdaḥ-sound; liṅgam-characteristics; yat-as its; draṣṭṛ-the seer; dṛśyayoḥ-of what is seen.

From the darkness of false ego, the first of the five elements, namely the sky, is generated. Its subtle form is the quality of sound, exactly as the seer is in relationship with the seen.

The five elements, namely sky, air, fire, water and earth, are all but different qualities of the darkness of false ego. This means that the false ego in the sum total form of mahat-tattva is generated from the marginal potency of the Lord, and due to this false ego of lording it over the material creation, ingredients are generated for the false enjoyment of the living being. The living being is practically the dominating factor over the material elements as the enjoyer, though the background is the Supreme Lord. Factually, save and except the Lord, no one can be called the enjoyer, but the living entity falsely desires to become the enjoyer. This is the origin of false ego. When the bewildered living being desires this, the shadow elements are generated by the will of the Lord, and the living entities are allowed to run after them as after a phantasmagoria.

It is said that first the tan-mātrā sound is created and then the sky, and in this verse it is confirmed that actually it is so, but sound is the subtle form of the sky, and the distinction is like that between the seer and the seen. The sound is the representation of the actual object, as the sound produced speaking of the object gives an idea of the description of the object. Therefore sound is the subtle characteristic of the object. Similarly, sound representation of the Lord, in terms of His characteristics, is the complete form of the Lord, as was seen by Vasudeva and Mahārāja Daśaratha, the fathers of Lord Kṛṣṇa and Lord Rāma. The sound representation of the Lord is nondifferent from the Lord Himself because the Lord and His representation in sound are absolute knowledge. Lord Caitanya has instructed us that in the holy name of the Lord, as sound representation of the Lord, all the potencies of the Lord are invested. Thus one can immediately enjoy the association of the Lord by the pure vibration of the sound representation of His holy name, and the concept of the Lord is immediately manifested before the pure devotee. A pure devotee, therefore, is not aloof from the Lord even for a moment. The holy name of the Lord, as recommended in the śāstras-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-may therefore be constantly chanted by the devotee aspiring to be constantly in touch with the Supreme Lord. One who is thus able to associate with the Lord is sure to be delivered from the darkness of the created world, which is a product of false ego (tamasi mā jyotir gama).

TEXTS 26-29

nabhaso 'tha vikurvāṇād

abhūt sparśa-guṇo 'nilaḥ

parānvayāc chabdavāṁś ca

prāṇa ojaḥ saho balam

vāyor api vikurvāṇāt

kāla-karma-svabhāvataḥ

udapadyata tejo vai

rūpavat sparśa-śabdavat

tejasas tu vikurvāṇād

āsīd ambho rasātmakam

rūpavat sparśavac cāmbho

ghoṣavac ca parānvayāt

viśeṣas tu vikurvāṇād

ambhaso gandhavān abhūt

parānvayād rasa-sparśa-

śabda-rūpa-guṇānvitaḥ

SYNONYMS

nabhasaḥ-of the sky; atha-thus; vikurvāṇāt-being transformed; abhūt-generated; sparśa-touch; guṇaḥ-quality; anilaḥ-air; para-previous; anvayāt-by succession; śabdavān-full of sound; ca-also; prāṇaḥ-life; ojaḥ-sense perception; sahaḥ-fat; balam-strength; vāyoḥ-of the air; api-also; vikurvāṇāt-by transformation; kāla-time; karma-reaction of the past; svabhāvataḥ-on the basis of nature; udapadyata-generated; tejaḥ-fire; vai-duly; rūpavat-with form; sparśa-touch; śabdavat-with sound also; tejasaḥ-of the fire; tu-but; vikurvāṇāt-on being transformed; āsīt-it so happened; ambhaḥ-water; rasa-ātmakam-composed of juice; rūpavat-with form; sparśavat-with touch; ca-and; ambhaḥ-water; ghoṣavat-with sound; ca-and; para-previous; anvayāt-by succession; viśeṣaḥ-variegatedness; tu-but; vikurvāṇāt-by transformation; ambhasaḥ-of water; gandhavān-odorous; abhūt-became; para-previous; anvayāt-by succession; rasa-juice; sparśa-touch; śabda-sound; rūpa-guṇa-anvitaḥ-qualitative.

Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature's course, fire is generated, taking shape with the sense of touch and sound. Since fire is also transformed, there is a manifestation of water, full of juice and taste. As previously, it also has form and touch and is also full of sound. And water, being transformed from all variegatedness on earth, appears odorous and, as previously, becomes qualitatively full of juice, touch, sound and form respectively.

The whole process of creation is an act of gradual evolution and development from one element to another, reaching up to the variegatedness of the earth as so many trees, plants, mountains, rivers, reptiles, birds, animals and varieties of human beings. The quality of sense perception is also evolutionary, namely generated from sound, then touch, and from touch to form. Taste and odor are also generated along with the gradual development of sky, air, fire, water and earth. They are all mutually the cause and effect of one another, but the original cause is the Lord Himself in plenary portion, as Mahā-Viṣṇu lying in the causal water of the mahat-tattva. As such, Lord Kṛṣṇa is described in the Brahma-saṁhitā as the cause of all causes, and this is confirmed in the Bhagavad-gītā (10.8) as follows:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

The qualities of sense perception are fully represented in the earth, and they are manifested in other elements to a lesser extent. In the sky there is sound only, whereas in the air there are sound and touch. In the fire there are sound, touch and shape, and in the water there is taste also, along with the other perceptions, namely sound, touch and shape. In the earth, however, there are all the above-mentioned qualities with an extra development of odor also. Therefore on the earth there is a full display of variegatedness of life, which is originally started with the basic principle of air. Diseases of the body take place due to derangement of air within the earthly body of the living beings. Mental diseases result from special derangement of the air within the body, and as such, yogic exercise is especially beneficial to keep the air in order so that diseases of the body become almost nil by such exercises. When they are properly done the duration of life also increases, and one can have control over death also by such practices. A perfect yogī can have command over death and quit the body at the right moment, when he is competent to transfer himself to a suitable planet. The bhakti-yogi, however, surpasses all the yogīs because, by dint of his devotional service, he is promoted to the region beyond the material sky and is placed in one of the planets in the spiritual sky by the supreme will of the Lord, the controller of everything.

TEXT 30

vaikārikān mano jajñe

devā vaikārikā daśa

dig-vātārka-praceto 'śvi-

vahnīndropendra-mitra-kāḥ

SYNONYMS

vaikārikāt-from the mode of goodness; manaḥ-the mind; jajñe-generated; devāḥ-demigods; vaikārikāḥ-in the mode of goodness; daśa-ten; dik-the controller of directions; vāta-the controller of air; arka-the sun; pracetaḥ-Varuṇa; aśvi-the Aśvinī-kumāras; vahni-the fire-god; indra-the King of heaven; upendra-the deity in heaven; mitra-one of the twelve Ādityas; kāḥ-Prajāpati Brahmā.

From the mode of goodness the mind is generated and becomes manifest, as also the ten demigods controlling the bodily movements. Such demigods are known as the controller of directions, the controller of air, the sun-god, the father of Dakṣa Prajāpati, the Aśvinī-kumāras, the fire-god, the King of heaven, the worshipable deity in heaven, the chief of the Ādityas, and Brahmājī, the Prajāpati. All come into existence.

Vaikārika is the neutral stage of creation, and tejas is the initiative of creation, while tamas is the full display of material creation under the spell of the darkness of ignorance. Manufacture of the "necessities of life" in factories and workshops, excessively prominent in the age of Kali, or in the age of the machine, is the summit stage of the quality of darkness. Such manufacturing enterprises by human society are in the mode of darkness because factually there is no necessity for the commodities manufactured. Human society primarily requires food for subsistence, shelter for sleeping, defense for protection, and commodities for satisfaction of the senses. The senses are the practical signs of life, as will be explained in the next verse. Human civilization is meant for purifying the senses, and objects of sense satisfaction should be supplied as much as absolutely required, but not for aggravating artificial sensory needs. Food, shelter, defense and sense gratification are all needs in material existence. Otherwise, in his pure, uncontaminated state of original life, the living entity has no such needs. The needs are therefore artificial, and in the pure state of life there are no such needs. As such, increasing the artificial needs, as is the standard of material civilization, or advancing the economic development of human society, is a sort of engagement in darkness, without knowledge. By such engagement, human energy is spoiled, because human energy is primarily meant for purifying the senses in order to engage them in satisfying the senses of the Supreme Lord. The Supreme Lord, being the supreme possessor of spiritual senses, is the master of the senses, Hṛṣīkeśa. Hṛṣīka means the senses, and īśa means the master. The Lord is not the servant of the senses, or, in other words, He is not directed by the dictation of the senses, but the conditioned souls or the individual living entities are servants of the senses. They are conducted by the direction or dictation of the senses, and therefore material civilization is a kind of engagement in sense gratification only. The standard of human civilization should be to cure the disease of sense gratification, and one can do this simply by becoming an agent for satisfying the spiritual senses of the Lord. The senses are never to be stopped in their engagements, but one should purify them by engaging them in the pure service of sense gratification of the master of the senses. This is the instruction of the whole Bhagavad-gītā. Arjuna wanted first of all to satisfy his own senses by his decision not to fight with his kinsmen and friends, but Lord Śrī Kṛṣṇa taught him the Bhagavad-gītā just to purify Arjuna's decision for sense gratification. Therefore Arjuna agreed to satisfy the senses of the Lord, and thus he fought the Battle of Kurukṣetra, as the Lord desired.

The Vedas instruct us to get out of the existence of darkness and go forward on the path of light (tamasi mā jyotir gama). The path of light is therefore to satisfy the senses of the Lord. Misguided men, or less intelligent men, follow the path of self-realization without any attempt to satisfy the transcendental senses of the Lord by following the path shown by Arjuna and other devotees of the Lord. On the contrary, they artificially try to stop the activities of the senses (yoga system), or they deny the transcendental senses of the Lord (jñāna system). The devotees, however, are above the yogīs and the jñānīs because pure devotees do not deny the senses of the Lord; they want to satisfy the senses of the Lord. Only because of the darkness of ignorance do the yogīs and jñānīs deny the senses of the Lord and thus artificially try to control the activities of the diseased senses. In the diseased condition of the senses there is too much engagement of the senses in increasing material needs. When one comes to see the disadvantage of aggravating the sense activities, one is called a jñānī, and when one tries to stop the activities of the senses by the practice of yogic principles, he is called a yogi, but when one is fully aware of the transcendental senses of the Lord and tries to satisfy His senses, one is called a devotee of the Lord. The devotees of the Lord do not try to deny the senses of the Lord, nor do they artificially stop the actions of the senses. But they do voluntarily engage the purified senses in the service of the master of the senses, as was done by Arjuna, thereby easily attaining the perfection of satisfying the Lord, the ultimate goal of all perfection.

TEXT 31

taijasāt tu vikurvāṇād

indriyāṇi daśābhavan

jñāna-śaktiḥ kriyā-śaktir

buddhiḥ prāṇaś ca taijasau

śrotraṁ tvag-ghrāṇa-dṛg-jihvā

vāg-dor-meḍhrāṅghri-pāyavaḥ

SYNONYMS

taijasāt-by the passionate egoism; tu-but; vikurvāṇāt-transformation of; indriyāṇi-the senses; daśa-ten; abhavan-generated; jñāna-śaktiḥ-the five senses for acquiring knowledge; kriyā-śaktiḥ-the five senses of activities; buddhiḥ-intelligence; prāṇaḥ-the living energy; ca-also; taijasau-all products of the mode of passion; śrotram-the sense for hearing; tvak-the sense for touching; ghrāṇa-the sense for smelling; dṛk-the sense for seeing; jihvāḥ-the sense for tasting; vāk-the sense for speaking; doḥ-the sense for handling; meḍhra-the genitals; aṅghri-the legs; pāyavaḥ-the sense for evacuating.

By further transformation of the mode of passion, the sense organs like the ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the outlet for evacuating, together with intelligence and living energy, are all generated.

The living condition in material existence depends more or less on one's intelligence and powerful living energy. Intelligence to counteract the hard struggle for existence is assisted by the senses for acquiring knowledge, and the living energy maintains himself by manipulating the active organs, like the hands and legs. But on the whole, the struggle for existence is an exertion of the mode of passion. Therefore all the sense organs, headed by intelligence and the living energy, prāṇa, are different products and by-products of the second mode of nature, called passion. This mode of passion, however, is the product of the air element, as described before.

TEXT 32

yadaite 'saṅgatā bhāvā

bhūtendriya-mano-guṇāḥ

yadāyatana-nirmāṇe

na śekur brahma-vittama

SYNONYMS

yadā-as long as; ete-all these; asaṅgatāḥ-without being assembled; bhāvāḥ-remained so situated; bhūta-elements; indriya-senses; manaḥ-mind; guṇāḥ-modes of nature; yadā-so long; āyatana-the body; nirmāṇe-in being formed; na śekuḥ-was not possible; brahma-vit-tama-O Nārada, the best knower of transcendental knowledge.

O Nārada, best of the transcendentalists, the forms of the body cannot take place as long as these created parts, namely the elements, senses, mind and modes of nature, are not assembled.

The different types of bodily construction of the living entities are exactly like different types of motorcars manufactured by assembling the allied motor parts. When the car is ready, the driver sits in the car and moves it as he desires. This is also confirmed in the Bhagavad-gītā (18.61): the living entity is as if seated on the machine of the body, and the car of the body is moving by the control of material nature, just as the railway trains are moving under the direction of the controller. The living entities, however, are not the bodies; they are separate from the cars of the body. But the less intelligent material scientist cannot understand the process of assembling the parts of the body, namely the senses, the mind and the qualities of the material modes. Every living entity is a spiritual spark, part and parcel of the Supreme Being, and by the kindness of the Lord, for the Father is kind to His sons, the individual living beings are given a little freedom to act according to their will to lord it over the material nature. Just as a father gives some playthings to the crying child to satisfy him, the whole material creation is made possible by the will of the Lord to allow the bewildered living entities to lord it over things as they desire, although under the control of the agent of the Lord. The living entities are exactly like small children playing the material field under the control of the maidservant of the Lord (nature). They accept the māyā, or the maidservant, as all in all and thus wrongly conceive the Supreme Truth to be feminine (goddess Durgā, etc.). The foolish, childlike materialists cannot reach beyond the conception of the maidservant, material nature, but the intelligent grown-up sons of the Lord know well that all the acts of material nature are controlled by the Lord, just as a maidservant is under the control of the master, the father of the undeveloped children.

The parts of the body, such as the senses, are the creation of the mahat-tattva, and when they are assembled by the will of the Lord, the material body comes into existence, and the living entity is allowed to use it for further activities. This is explained as follows.

TEXT 33

tadā saṁhatya cānyonyaṁ

bhagavac-chakti-coditāḥ

sad-asattvam upādāya

cobhayaṁ sasṛjur hy adaḥ

SYNONYMS

tadā-all those; saṁhatya-being assembled; ca-also; anyonyam-one another; bhagavat-by the Personality of Godhead; śakti-energy; coditāḥ-being applied; sat-asattvam-primarily and secondarily; upādāya-accepting; ca-also; ubhayam-both; sasṛjuḥ-came into existence; hi-certainly; adaḥ-this universe.

Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation.

In this verse it is clearly mentioned that the Supreme Personality of Godhead exerts His different energies in the creation; it is not that He Himself is transformed into material creations. He expands Himself by His different energies, as well as by His plenary portions. In a corner of the spiritual sky of brahmajyoti a spiritual cloud sometimes appears, and the covered portion is called the mahat-tattva. The Lord then, by His plenary portion as Mahā-Viṣṇu, lies down within the water of the mahat-tattva, and the water is called the Causal Ocean (Kāraṇa-jala). While Mahā-Viṣṇu sleeps within the Causal Ocean, innumerable universes are generated along with His breathing. These universes are floating, and they are scattered all over the Causal Ocean. They stay only during the breathing period of Mahā-Viṣṇu. In each and every universal globe, the same Mahā-Viṣṇu enters again as Garbhodakaśāyī Viṣṇu and lies there on the serpentlike Śeṣa incarnation. From His navel sprouts a lotus stem, and on the lotus, Brahmā, the lord of the universe, is born. Brahmā creates all forms of living beings of different shapes in terms of different desires within the universe. He also creates the sun, moon and other demigods.

Therefore the chief engineer of the material creation is the Lord Himself, as confirmed in the Bhagavad-gītā (9.10). It is He only who directs the material nature to produce all sorts of moving and nonmoving creations.

There are two modes of material creation: the creation of the collective universes, as stated above, done by the Mahā-Viṣṇu, and the creation of the single universe. Both are done by the Lord, and thus the universal shape, as we can see, takes place.

TEXT 34

varṣa-pūga-sahasrānte

tad aṇḍam udake śayam

kāla-karma-svabhāva-stho

jīvo 'jīvam ajīvayat

SYNONYMS

varṣa-pūga-many years; sahasra-ante-of thousands of years; tat-that; aṇḍam-the universal globe; udake-in the causal water; śayam-being drowned; kāla-eternal time; karma-action; svabhāva-sthaḥ-according to the modes of nature; jīvaḥ-the Lord of the living beings; ajīvam-nonanimated; ajīvayat-caused to be animated.

Thus all the universes remained thousands of eons within the water [the Causal Ocean], and the Lord of living beings, entering in each of them, caused them to be fully animated.

The Lord is described here as the jīva because He is the leader of all other jīvas (living entities). In the Vedas He is described as the nitya, the leader of all other nityas. The Lord's relation with the living entities is like that of the father with the sons. The sons and the father are qualitatively equal, but the father is never the son, nor is the son ever the father who begets. So, as described above, the Lord as Garbhodakaśāyī Viṣṇu or Hiraṇyagarbha Supersoul enters into each and every universe and causes it to be animated by begetting the living entities within the womb of the material nature, as confirmed in the Bhagavad-gītā (14.3). After each annihilation of the material creation, all the living entities are merged within the body of the Lord, and after creation they are again impregnated within the material energy. In material existence, therefore, the material energy is seemingly the mother of the living entities, and the Lord is the father. When, however, the animation takes place, the living entities revive their own natural activities under the spell of time and energy, and thus the varieties of living beings are manifested. The Lord, therefore, is ultimately the cause of all animation in the material world.

TEXT 35

sa eva puruṣas tasmād

aṇḍaṁ nirbhidya nirgataḥ

sahasrorv-aṅghri-bāhv-akṣaḥ

sahasrānana-śīrṣavān

SYNONYMS

saḥ-He (the Lord); eva-Himself; puruṣaḥ-the Supreme Personality of Godhead; tasmāt-from within the universe; aṇḍam-Hiraṇyagarbha; nirbhidya-dividing; nirgataḥ-came out; sahasra-thousands; ūru-thighs; aṅghri-legs; bāhu-arms; akṣaḥ-eyes; sahasra-thousands of; ānana-mouths; śīrṣavān-with heads also.

The Lord [Mahā-Viṣṇu], although lying in the Causal Ocean, came out of it, and dividing Himself as Hiraṇyagarbha, He entered into each universe and assumed the virāṭ-rūpa, with thousands of legs, arms, mouths, heads, etc.

The expansions of the planetary systems within each and every universe are situated in the different parts of the virāṭ-rūpa (universal form) of the Lord, and they are described as follows.

TEXT 36

yasyehāvayavair lokān

kalpayanti manīṣiṇaḥ

kaṭy-ādibhir adhaḥ sapta

saptordhvaṁ jaghanādibhiḥ

SYNONYMS

yasya-whose; iha-in the universe; avayavaiḥ-by the limbs of the body; lokān-all the planets; kalpayanti-imagine; manīṣiṇaḥ-great philosophers; kaṭi-ādibhiḥ-down from the waist; adhaḥ-downwards; sapta-seven systems; sapta ūrdhvam-and seven systems upwards; jaghana-ādibhiḥ-front portion.

Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord.

The word kalpayanti, or "imagine," is significant. The virāṭ universal form of the Absolute is an imagination of the speculative philosophers who are unable to adjust to the eternal two-handed form of Lord Śrī Kṛṣṇa. Although the universal form, as imagined by the great philosophers, is one of the features of the Lord, it is more or less imaginary. It is said that the seven upper planetary systems are situated above the waist of the universal form, whereas the lower planetary systems are situated below His waist. The idea impressed herein is that the Supreme Lord is conscious of every part of His body, and nowhere in the creation is there anything beyond His control.

TEXT 37

puruṣasya mukhaṁ brahma

kṣatram etasya bāhavaḥ

ūrvor vaiśyo bhagavataḥ

padbhyāṁ śūdro vyajāyata

SYNONYMS

puruṣasya-of the Supreme Personality of Godhead; mukham-mouth; brahma-is the brāhmaṇas; kṣatram-the royal order; etasya-of Him; bāhavaḥ-the arms; ūrvoḥ-the thighs; vaiśyaḥ-are the mercantile men; bhagavataḥ-of the Personality of Godhead; padbhyām-from His legs; śūdraḥ-the laborer class; vyajāyata-became manifested.

The brāhmaṇas represent His mouth, the kṣatriyas His arms, the vaiśyas His thighs, and the śūdras are born of His legs.

All living beings are stated to be the parts and parcels of the Supreme Lord, and how they are so is explained in this verse. The four divisions of human society, namely the intelligent class (the brāhmaṇas), the administrative class (the kṣatriyas), the mercantile class (the vaiśyas), and the laborer class (the śūdras), are all in different parts of the body of the Lord. As such, no one is different from the Lord. The mouth of the body and the legs of the body are nondifferent constitutionally, but the mouth or the head of the body is qualitatively more important than the legs. At the same time, the mouth, the legs, the arms and the thighs are all component parts of the body. These limbs of the body of the Lord are meant to serve the complete whole. The mouth is meant for speaking and eating, the arms are meant for the protection of the body, the legs are meant for carrying the body, and the waist of the body is meant for maintaining the body. The intelligent class in society, therefore, must speak on behalf of the body, as well as accept foodstuff to satisfy the hunger of the body. The hunger of the Lord is to accept the fruits of sacrifice. The brāhmaṇas, or the intelligent class, must be very expert in performing such sacrifices, and the subordinate classes must join in such sacrifices. To speak for the Supreme Lord means to glorify the Lord by means of propagating the knowledge of the Lord as it is, broadcasting the factual nature of the Lord and the factual position of all other parts of the whole body. The brāhmaṇas, therefore, are required to know the Vedas, or the ultimate source of knowledge. Veda means knowledge, and anta means the end of it. According to Bhagavad-gītā, the Lord is the source of everything (ahaṁ sarvasya prabhavaḥ [Bg. 10.8]), and thus the end of all knowledge (Vedānta) is to know the Lord, to know our relationship with Him and to act according to that relationship only. The parts of the body are related to the body; similarly, the living being must know his relationship with the Lord. The human life is especially meant for this purpose, namely to know the factual relationship of every living being with the Supreme Lord. Without knowing this relationship, the human life is spoiled. The intelligent class of men, the brāhmaṇas, are therefore especially responsible for broadcasting this knowledge of our relationship with the Lord and leading the general mass of people to the right path. The administrative class is meant for protecting the living beings so that they can serve this purpose; the mercantile class is meant for producing food grains and distributing them to the complete human society so that the whole population is given a chance to live comfortably and discharge the duties of human life. The mercantile class is also required to give protection to the cows in order to get sufficient milk and milk products, which alone can give the proper health and intelligence to maintain a civilization perfectly meant for knowledge of the ultimate truth. And the laborer class, who are neither intelligent nor powerful, can help by physical services to the other higher classes and thus be benefited by their cooperation. Therefore the universe is a complete unit in relationship with the Lord, and without this relationship with the Lord the whole human society is disturbed and is without any peace and prosperity. This is confirmed in the Vedas: brāhmaṇo 'sya mukham āsīd, bāhū rājanyaḥ kṛtaḥ.

TEXT 38

bhūrlokaḥ kalpitaḥ padbhyāṁ

bhuvarloko 'sya nābhitaḥ

hṛdā svarloka urasā

maharloko mahātmanaḥ

SYNONYMS

bhūḥ-the lower planetary systems up to the stratum of the earth; lokaḥ-the planets; kalpitaḥ-it is so imagined or said; padbhyām-out of the legs; bhuvaḥ-the upper; lokaḥ-the planetary system; asya-of Him (the Lord); nābhitaḥ-from the navel abdomen; hṛdā-by the heart; svarlokaḥ-the planetary systems occupied by the demigods; urasā-by the chest; maharlokaḥ-the planetary system occupied by great sages and saints; mahā-ātmanaḥ-of the Supreme Personality of Godhead.

The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord.

There are fourteen spheres of planetary systems within this universe. The lower systems are called Bhūrloka, the middle systems are called Bhuvarloka, and the higher planetary systems, up to Brahmaloka, the highest planetary system of the universe, are called Svarloka. And all of them are situated on the body of the Lord. In other words, no one within this universe is without a relationship with the Lord.

TEXT 39

grīvāyāṁ janaloko 'sya

tapolokaḥ stana-dvayāt

mūrdhabhiḥ satyalokas tu

brahmalokaḥ sanātanaḥ

SYNONYMS

grīvāyām-up to the neck; janalokaḥ-the Janaloka planetary system; asya-of Him; tapolokaḥ-the Tapoloka planetary system; stana-dvayāt-beginning from the breast; mūrdhabhiḥ-by the head; satyalokaḥ-the Satyaloka planetary system; tu-but; brahmalokaḥ-the spiritual planets; sanātanaḥ-eternal.

From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal.

Many times in these pages we have discussed the spiritual planets situated beyond the material sky, and the description is corroborated in this verse. The word sanātana is significant. This very idea of eternity is expressed in the Bhagavad-gītā (8.20), where it is said that beyond the material creation is the spiritual sky, where everything is eternal. Sometimes Satyaloka, the planet in which Brahmā resides, is also called Brahmaloka. But the Brahmaloka mentioned here is not the same as the Satyaloka planetary system. This Brahmaloka is eternal, whereas the Satyaloka planetary system is not eternal. And to distinguish between the two, the adjective sanātana has been used in this case. According to Śrīla Jīva Gosvāmī, this Brahmaloka is the loka or abode of Brahman, or the Supreme Lord. In the spiritual sky all the planets are as good as the Lord Himself. The Lord is all spirit, and His name, fame, glories, qualities, pastimes, etc., are all nondifferent from Him because He is absolute. As such, the planets in the kingdom of God are also nondifferent from Him. In those planets there is no difference between the body and the soul, nor is there any influence of time as we experience it in the material world. And in addition to there being no influence of time, the planets in, Brahmaloka, due to being spiritual, are never annihilated. All variegatedness in the spiritual planets is also one with the Lord, and therefore the Vedic aphorism ekam evādvitīyam is fully realized in that sanātana atmosphere of spiritual variegatedness. This material world is only a shadow phantasmagoria of the spiritual kingdom of the Lord, and because it is a shadow it is never eternal; the variegatedness in the material world of duality (spirit and matter) cannot be compared to that of the spiritual world. Because of a poor fund of knowledge, less intelligent persons sometimes mistake the conditions of the shadow world to be equivalent to those of the spiritual world, and thus they mistake the Lord and His pastimes in the material world to be one with the conditioned souls and their activities. The Lord condemns such less intelligent persons in the Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

Whenever the Lord incarnates, He does so in His full internal potency (ātma-māyā), and less intelligent persons mistake Him to be one of the material creations. Śrīla Śrīdhara Svāmī, therefore, rightly commenting on this verse, says that the Brahmaloka mentioned here is Vaikuṇṭha, the kingdom of God, which is sanātana, or eternal, and is therefore not exactly like the material creations described above. The virāṭ universal form of the Lord is an imagination for the material world. It has nothing to do with the spiritual world, or the kingdom of God.

TEXTS 40-41

tat-kaṭyāṁ cātalaṁ kḷptam

ūrubhyāṁ vitalaṁ vibhoḥ

jānubhyāṁ sutalaṁ śuddhaṁ

jaṅghābhyāṁ tu talātalam

mahātalaṁ tu gulphābhyāṁ

prapadābhyāṁ rasātalam

pātālaṁ pāda-talata

iti lokamayaḥ pumān

tat-in His; kaṭyām-waist; ca-also; atalam-the first planetary system below the earth; kḷptam-situated; ūrubhyām-on the thighs; vitalam-the second planetary system below; vibhoḥ-of the Lord; jānubhyām-on the ankles; sutalam-the third planetary system below; śuddham-purified; jaṅghābhyām-on the joints; tu-but; talātalam-the fourth planetary system below; mahātalam-the fifth planetary system below; tu-but; gulphābhyām-situated on the calves; prapadābhyām-on the upper or front portion of the feet; rasātalam-the sixth planetary system below; pātālam-the seventh planetary system below; pāda-talataḥ-on the bottom or soles of the feet; iti-thus; loka-mayaḥ-full of planetary systems; pumān-the Lord.

My dear son Nārada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talātala, on the shanks; the fifth, Mahātala, on the ankles; the sixth, Rasātala, on the upper portion of the feet; and the seventh, Pātāla, on the soles of the feet. Thus the virāṭ form of the Lord is full of all planetary systems.

Modern enterprisers (the astronauts who travel in space) may take information from Śrīmad-Bhāgavatam that in space there are fourteen divisions of planetary systems. The situation is calculated from the earthly planetary system, which is called Bhūrloka. Above Bhūrloka is Bhuvarloka, and the topmost planetary system is called Satyaloka. These are the upper seven lokas, or planetary systems. And similarly, there are seven lower planetary systems, known as Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla lokas. All these planetary systems are scattered over the complete universe, which occupies an area of two billion times two billion square miles. The modern astronauts can travel only a few thousand miles away from the earth, and therefore their attempt to travel in the sky is something like child's play on the shore of an expansive ocean. The moon is situated in the third status of the upper planetary system, and in the Fifth Canto of Śrīmad-Bhāgavatam we shall be able to know the distant situation of the various planets scattered over the vast material sky. There are innumerable universes beyond the one in which we are put, and all these material universes cover only an insignificant portion of the spiritual sky, which is described above as sanātana Brahmaloka. The Supreme Lord very kindly invites the intelligent human beings to return home, back to Godhead, in the following verse of the Bhagavad-gītā (8.16):

ā-brahma-bhuvanāl lokāḥ

punar āvartino 'rjuna

mām upetya tu kaunteya

punar janma na vidyate

Beginning from Satyaloka, the topmost planet of the universe, situated just below the eternal Brahmaloka, as described above, all the planets are material. And one's situation in any of the many material planets is still subject to the laws of material nature, namely birth, death, old age and disease. But one can get complete liberation from all the above-mentioned material pangs when one enters into the eternal Brahmaloka sanātana atmosphere, the kingdom of God. Therefore liberation, as contemplated by the speculative philosophers and the mystics, is possible only when one becomes a devotee of the Lord. Anyone who is not a devotee cannot enter into the kingdom of God. Only by attainment of a service attitude in the transcendental position can one enter into the kingdom of Godhead. Therefore the speculative philosophers, as well as the mystics, must first of all be attracted to the devotional cult before they can factually attain liberation.

TEXT 42

bhūrlokaḥ kalpitaḥ padbhyāṁ

bhuvarloko 'sya nābhitaḥ

svarlokaḥ kalpito mūrdhnā

iti vā loka-kalpanā

SYNONYMS

bhūrlokaḥ-the entire planetary system from Pātāla to the earthly planetary system; kalpitaḥ-imagined; padbhyām-situated on the legs; bhuvarlokaḥ-the Bhuvarloka planetary system; asya-of the universal form of the Lord; nābhitaḥ-out of the navel abdomen; svarlokaḥ-the higher planetary system, beginning with the heavenly planets; kalpitaḥ-imagined; mūrdhnā-from the chest to the head; iti-thus; vā-either; loka-the planetary systems; kalpanā-imagination.

Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality.

The three divisions of the complete planetary systems are here mentioned; fourteen are imagined by others, and that is also explained.

Thus end the Bhaktivedanta purports of the Second Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Cause of All Causes."

Chapter Six

Puruṣa-sūkta Confirmed

TEXT 1

brahmovāca

vācāṁ vahner mukhaṁ kṣetraṁ

chandasāṁ sapta dhātavaḥ

havya-kavyāmṛtānnānāṁ

jihvā sarva-rasasya ca

SYNONYMS

brahmā uvāca-Lord Brahmā said; vācām-of the voice; vahneḥ-of fire; mukham-the mouth; kṣetram-the generating center; chandasām-of the Vedic hymns, such as Gāyatrī; sapta-seven; dhātavaḥ-skin and six other layers; havya-kavya-offerings for the demigods and the forefathers; amṛta-food for human beings; annānām-of all sorts of foodstuffs; jihvā-the tongue; sarva-all; rasasya-of all delicacies; ca-also.

Lord Brahmā said: The mouth of the virāṭ-puruṣa [the universal form of the Lord] is the generating center of the voice, and the controlling deity is fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.

The opulences of the universal form of the Lord are described herein. It is said that His mouth is the generating center of all kinds of voices, and its controlling deity is the fire demigod. And His skin and other six layers of bodily construction are the representative generating centers of the seven kinds of Vedic hymns, like the Gāyatrī. Gāyatrī is the beginning of all Vedic mantras, and it is explained in the first volume of Śrīmad-Bhāgavatam. Since the generating centers are the different parts of the universal form of the Lord, and since the form of the Lord is transcendental to the material creation, it is to be understood that the voice, the tongue, the skin, etc., suggest that the Lord in His transcendental form is not without them. The material voice, or the energy of taking in foodstuff, is generated originally from the Lord; such actions are but perverted reflections of the original reservoirs-the transcendental situation is not without spiritual variegatedness. In the spiritual world, all the perverted forms of material variegatedness are fully represented in their original spiritual identity. The only difference is that material activities are contaminated by the three modes of material nature, whereas the potencies in the spiritual world are all pure because they are engaged in the unalloyed transcendental loving service of the Lord. In the spiritual world, the Lord is the sublime enjoyer of everything, and the living entities there are all engaged in His transcendental loving service without any contamination of the modes of material nature. The activities in the spiritual world are without any of the inebrieties of the material world, but there is no question of impersonal voidness on the spiritual platform, as suggested by the impersonalists. Devotional service is defined in the Nārada-pañcarātra as follows:

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Originally, since all the senses are produced of the Lord's reservoir of senses, the sensual activities of the material world are to be purified by the process of devotional service, and thus the perfection of life can be attained simply by purifying the present position of our material activities. And the purifying process begins from the stage of being liberated from the conception of different designations. Every living entity is engaged in some sort of service, either for the self, or for the family, or for the society, country, etc., but, unfortunately, all such services are rendered due to material attachment. The attachments of the material affinity may be simply changed to the service of the Lord, and thus the treatment of being freed from material attachment begins automatically. The process of liberation is therefore easier through devotional service than by any other methods, for in the Bhagavad-gītā (12.5) it is said that one is subjected to various kinds of tribulations if one is impersonally attached: kleśo 'dhikataras teṣām avyaktāsakta-cetasām.

TEXT 2

sarvāsūnāṁ ca vāyoś ca

tan-nāse paramāyaṇe

aśvinor oṣadhīnāṁ ca

ghrāṇo moda-pramodayoḥ

SYNONYMS

sarva-all; asūnām-different kinds of life air; ca-and; vāyoḥ-of the air; ca-also; tat-His; nāse-in the nose; parama-āyaṇe-in the transcendental generating center; aśvinoḥ-of the Aśvinī-kumāra demigods; oṣadhīnām-of all medicinal herbs; ca-also; ghrāṇaḥ-His smelling power; moda-pleasure; pramodayoḥ-specific sport.

His two nostrils are the generating centers of our breathing and of all other airs, His smelling powers generate the Aśvinī-kumāra demigods and all kinds of medicinal herbs, and His breathing energies produce different kinds of fragrance.

TEXT 3

rūpāṇāṁ tejasāṁ cakṣur

divaḥ sūryasya cākṣiṇī

karṇau diśāṁ ca tīrthānāṁ

śrotram ākāśa-śabdayoḥ

SYNONYMS

rūpāṇām-for all kinds of forms; tejasām-of all that is illuminating; cakṣuḥ-the eyes; divaḥ-that which glitters; sūryasya-of the sun; ca-also; akṣiṇī-the eyeballs; karṇau-the ears; diśām-of all directions; ca-and; tīrthānām-of all the Vedas; śrotram-the sense of hearing; ākāśa-the sky; śabdayoḥ-of all sounds.

His eyes are the generating centers of all kinds of forms, and they glitter and illuminate. His eyeballs are like the sun and the heavenly planets. His ears hear from all sides and are receptacles for all the Vedas, and His sense of hearing is the generating center of the sky and of all kinds of sound.

The word tīrthānām is sometimes interpreted to mean the places of pilgrimage, but Śrīla Jīva Gosvāmī says that it means the reception of the Vedic transcendental knowledge. The propounders of the Vedic knowledge are also known as the tīrthas.

TEXT 4

tad-gātraṁ vastu-sārāṇāṁ

saubhagasya ca bhājanam

tvag asya sparśa-vāyoś ca

sarva-medhasya caiva hi

SYNONYMS

tat-His; gātram-bodily surface; vastu-sārāṇām-of the active principles of all articles; saubhagasya-of all auspicious opportunities; ca-and; bhājanam-the field of production; tvak-skin; asya-His; sparśa-touch; vāyoḥ-of the moving airs; ca-also; sarva-all kinds of; medhasya-of sacrifices; ca-also; eva-certainly; hi-exactly.

His bodily surface is the breeding ground for the active principles of everything and for all kinds of auspicious opportunities. His skin, like the moving air, is the generating center for all kinds of sense of touch and is the place for performing all kinds of sacrifice.

The air is the moving agent of all the planets, and as such the generating centers for promotion to the deserving planets, the sacrifices, are His bodily surface and are naturally the origin of all auspicious opportunities.

TEXT 5

romāṇy udbhijja-jātīnāṁ

yair vā yajñas tu sambhṛtaḥ

keśa-śmaśru-nakhāny asya

śilā-lohābhra-vidyutām

SYNONYMS

romāṇi-hairs on the body; udbhijja-vegetables; jātīnām-of the kingdoms; yaiḥ-by which; vā-either; yajñaḥ-sacrifices; tu-but; sambhṛtaḥ-particularly served; keśa-hairs on the head; śmaśru-facial hair; nakhāni-nails; asya-of Him; śilā-stones; loha-iron ores; abhra-clouds; vidyutām-electricity.

The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores.

The polished nails of the Lord generate electricity, and the clouds rest on the hairs of His head. One can therefore collect all sorts of necessities of life from the person of the Lord, and therefore the Vedas affirm that everything that is produced is caused by the Lord. The Lord is the supreme cause of all causes.

TEXT 6

bāhavo loka-pālānāṁ

prāyaśaḥ kṣema-karmaṇām

SYNONYMS

bāhavaḥ-arms; loka-pālānām-of the governing deities of the planets, the demigods; prāyaśaḥ-almost always; kṣema-karmaṇām-of those who are leaders and protectors of the general mass.

The Lord's arms are the productive fields for the great demigods and other leaders of the living entities who protect the general mass.

This important verse of Śrīmad-Bhāgavatam is corroborated and nicely explained in the Bhagavad-gītā (10.41-42) as follows:

yad yad vibhūtimat sattvaṁ

śrīmad ūrjitam eva vā

tat tad evāvagaccha tvaṁ

mama tejo 'ṁśa-sambhavam

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

There are many powerful kings, leaders, learned scholars, scientists, artists, engineers, inventors, excavators, archaeologists, industrialists, politicians, economists, business magnates, and many more powerful deities or demigods like Brahmā, Śiva, Indra, Candra, Sūrya, Varuṇa and Marut, who are all protecting the interest of the universal affairs of maintenance, in different positions, and all of them are different powerful parts and parcels of the Supreme Lord. The Supreme Lord Śrī Kṛṣṇa is the father of all living entities, who are placed in different high and low positions according to their desires or aspirations. Some of them, as particularly mentioned above, are specifically endowed with powers by the will of the Lord. A sane person must know for certain that a living being, however powerful he may be, is neither absolute nor independent. All living beings must accept the origin of their specific power as mentioned in this verse. And if they act accordingly, then simply by discharging their respective occupational duties they can achieve the highest perfection of life, namely eternal life, complete knowledge and inexhaustible blessings. As long as the powerful men of the world do not accept the origin of their respective powers, namely the Personality of Godhead, the actions of māyā (illusion) will continue to act. The actions of māyā are such that a powerful person, misled by the illusory, material energy, wrongly accepts himself as all in all and does not develop God consciousness. As such, the false sense of egoism (namely myself and mine) has become overly prominent in the world, and there is a hard struggle for existence in human society. The intelligent class of men, therefore, must admit the Lord as the ultimate source of all energies and thus pay tribute to the Lord for His good blessings. Simply by accepting the Lord as the supreme proprietor of everything, since He is actually so, one can achieve the highest perfection of life. Whatever a person may be in the estimation of the social order of things, if a person tries to reciprocate a feeling of love towards the Supreme Personality of Godhead and is satisfied with the blessings of the Lord, he will at once feel the highest peace of mind for which he is hankering life after life. Peace of mind, or in other words the healthy state of mind, can be achieved only when the mind is situated in the transcendental loving service of the Lord. The parts and parcels of the Lord are endowed with specific powers for rendering service unto the Lord, just as a big business magnate's sons are empowered with specific powers of administration. The obedient son of the father never goes against the will of the father and therefore passes life very peacefully in concurrence with the head of the family, the father. Similarly, the Lord being the father, all living beings should fully and satisfactorily discharge the duty and will of the father, as faithful sons. This very mentality will at once bring peace and prosperity to human society.

TEXT 7

vikramo bhūr bhuvaḥ svaś ca

kṣemasya śaraṇasya ca

sarva-kāma-varasyāpi

hareś caraṇa āspadam

SYNONYMS

vikramaḥ-forward steps; bhūḥ bhuvaḥ-of the lower and upper planets; svaḥ-as well as of heaven; ca-also; kṣemasya-of protection of all that we have; śaraṇasya-of fearlessness; ca-also; sarva-kāma-all that we need; varasya-of all benedictions; api-exactly; hareḥ-of the Lord; caraṇaḥ-the lotus feet; āspadam-shelter.

Thus the forward steps of the Lord are the shelter for the upper, lower and heavenly planets, as well as for all that we need. His lotus feet serve as protection from all kinds of fear.

For absolute protection from all sorts of fear, as well as for all our needs of life, we must take shelter of the lotus feet of the Lord, not only in this planet but also in all the upper, lower and heavenly planets. This absolute dependence on the lotus feet of the Lord is called pure devotional service, and it is directly hinted at within this passage. No one should have any kind of doubt in this matter, nor should one be inclined to seek the help of any other demigods, because all of them are dependent on Him only. Everyone, except the Lord Himself, is dependent on the mercy of the Lord; even the all-pervading Supersoul is also dependent on the supreme aspect of Bhagavān, the Personality of Godhead.

TEXT 8

apāṁ vīryasya sargasya

parjanyasya prajāpateḥ

puṁsaḥ śiśna upasthas tu

prajāty-ānanda-nirvṛteḥ

SYNONYMS

apām-of water; vīryasya-of the semen; sargasya-of the generative; parjanyasya-of rains; prajāpateḥ-of the creator; puṁsaḥ-of the Lord; śiśnaḥ-the genitals; upasthaḥ tu-the place where the genitals are situated; prajāti-due to begetting; ānanda-pleasure; nirvṛteḥ-cause.

From the Lord's genitals originate water, semen, generatives, rains, and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting.

The genitals and the pleasure of begetting counteract the distresses of family encumbrances. One would cease to generate altogether if there were not, by the grace of the Lord, a coating, a pleasure-giving substance, on the surface of the generative organs. This substance gives a pleasure so intense that it counteracts fully the distress of family encumbrances. A person is so captivated by this pleasure-giving substance that he is not satisfied by begetting a single child, but increases the number of children, with great risk in regard to maintaining them, simply for this pleasure-giving substance. This pleasure-giving substance is not false, however, because it originates from the transcendental body of the Lord. In other words, the pleasure-giving substance is a reality, but it has taken on an aspect of pervertedness on account of material contamination. In the material world, sex life is the cause of many distresses on account of material contact. Therefore, the sex life in the material world should not be encouraged beyond the necessity. There is a necessity for generating progeny even in the material world, but such generation of children must be carried out with full responsibility for spiritual values. The spiritual values of life can be realized in the human form of material existence, and the human being must adopt family planning with reference to the context of spiritual values, and not otherwise. The degraded form of family restriction by use of contraceptives, etc., is the grossest type of material contamination. Materialists who use these devices want to fully utilize the pleasure potency of the coating on the genitals by artificial means, without knowing the spiritual importance. And without knowledge of spiritual values, the less intelligent man tries to utilize only the material sense pleasure of the genitals.

TEXT 9

pāyur yamasya mitrasya

parimokṣasya nārada

hiṁsāyā nirṛter mṛtyor

nirayasya gudaṁ smṛtaḥ

SYNONYMS

pāyuḥ-the evacuating outlet; yamasya-the controlling deity of death; mitrasya-of Mitra; parimokṣasya-of the evacuating hole; nārada-O Nārada; hiṁsāyāḥ-of envy; nirṛteḥ-of misfortune; mṛtyoḥ-of death; nirayasya-of hell; gudam-the rectum; smṛtaḥ-is understood.

O Nārada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc.

TEXT 10

parābhūter adharmasya

tamasaś cāpi paścimaḥ

nāḍyo nada-nadīnāṁ ca

gotrāṇām asthi-saṁhatiḥ

SYNONYMS

parābhūteḥ-of frustration; adharmasya-of immorality; tamasaḥ-of ignorance; ca-and; api-as also; paścimaḥ-the back; nāḍyaḥ-of the intestines; nada-of the great rivers; nadīnām-of the rivulets; ca-also; gotrāṇām-of the mountains; asthi-bones; saṁhatiḥ-accumulation.

The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains.

In order to defy the impersonal conception of the Supreme Personality of Godhead, a systematic analysis of the physiological and anatomical constitution of His transcendental body is given here. It is clear from the available description of the body of the Lord (His universal form) that the form of the Lord is distinct from the forms of ordinary mundane conception. In any case, He is never a formless void. Ignorance is the back of the Lord, and therefore the ignorance of the less intelligent class of men is also not separate from His bodily conception. Since His body is the complete whole of everything that be, one cannot assert that He is impersonal only. On the contrary, the perfect description of the Lord holds that He is both impersonal and personal simultaneously. The Personality of Godhead is the original feature of the Lord, and His impersonal emanation is but the reflection of His transcendental body. Those who are fortunate enough to have a view of the Lord from the front can realize His personal feature, whereas those who are frustrated and are thus kept on the ignorance side of the Lord, or, in other words, those who have the view of the Lord from the back, realize Him in His impersonal feature.

TEXT 11

avyakta-rasa-sindhūnāṁ

bhūtānāṁ nidhanasya ca

udaraṁ viditaṁ puṁso

hṛdayaṁ manasaḥ padam

SYNONYMS

avyakta-the impersonal feature; rasa-sindhūnām-of the seas and oceans of water; bhūtānām-of those who take birth in the material world; nidhanasya-of the annihilation; ca-also; udaram-His belly; viditam-is known by the intelligent class of men; puṁsaḥ-of the great personality; hṛdayam-the heart; manasaḥ-of the subtle body; padam-the place.

The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men.

In the Bhagavad-gītā (8.17-18) it is stated that according to human calculations one day of Brahmā is equal to one thousand ages of four millenniums (4,300,000 years) each, and the same period is calculated to be his night also. A Brahmā lives for one hundred such years and then dies. A Brahmā, who is generally a great devotee of the Lord, attains liberation after such a downfall. The universe (called the brahmāṇḍa, or the round football-like domain controlled by a Brahmā) is thus annihilated, and thus the inhabitants of a particular planet, or of the whole universe, are also annihilated. Avyakta, mentioned here in this verse, means the night of Brahmā, when partial annihilation takes place and the living entities of that particular brahmāṇḍa, up to the planets of Brahmaloka, along with the big oceans, etc., all repose in the belly of the virāṭ-puruṣa. At the end of a Brahmā's night, the creation again takes place, and the living entities, reserved within the belly of the Lord, are let loose to play their respective parts as if being awakened from a deep slumber. Since the living entities are never destroyed, the annihilation of the material world does not annihilate the existence of the living entities, but until liberation is attained one has to accept one material body after another, again and again. The human life is meant for making a solution to this repeated change of bodies and thereby attaining a place in the spiritual sky, where everything is eternal, blissful and full of knowledge. In other words, the subtle forms of the living entities take place in the heart of the Supreme Being, and such forms take tangible shape at the time of creation.

TEXT 12

dharmasya mama tubhyaṁ ca

kumārāṇāṁ bhavasya ca

vijñānasya ca sattvasya

parasyātmā parāyaṇam

SYNONYMS

dharmasya-of religious principles, or of Yamarāja; mama-mine; tubhyam-of yours; ca-and; kumārāṇām-of the four Kumāras; bhavasya-Lord Śiva; ca-and also; vijñānasya-of transcendental knowledge; ca-also; sattvasya-of truth; parasya-of the great personality; ātmā-consciousness; parāyaṇam-dependent.

Also, the consciousness of that great personality is the abode of religious principles-mine, yours, and those of the four bachelors Sanaka, Sanātana, Sanat-kumāra and Sanandana. That consciousness is also the abode of truth and transcendental knowledge.

TEXTS 13-16

ahaṁ bhavān bhavaś caiva

ta ime munayo 'grajāḥ

surāsura-narā nāgāḥ

khagā mṛga-sarīsṛpāḥ

gandharvāpsaraso yakṣā

rakṣo-bhūta-gaṇoragāḥ

paśavaḥ pitaraḥ siddhā

vidyādhrāś cāraṇā drumāḥ

anye ca vividhā jīvā

jala-sthala-nabhaukasaḥ

graharkṣa-ketavas tārās

taḍitaḥ stanayitnavaḥ

sarvaṁ puruṣa evedaṁ

bhūtaṁ bhavyaṁ bhavac ca yat

tenedam āvṛtaṁ viśvaṁ

vitastim adhitiṣṭhati

SYNONYMS

aham-myself; bhavān-yourself; bhavaḥ-Lord Śiva; ca-also; eva-certainly; te-they; ime-all; munayaḥ-the great sages; agra-jāḥ-born before you; sura-the demigods; asura-the demons; narāḥ-the human beings; nāgāḥ-the inhabitants of the Nāga planet; khagāḥ-birds; mṛga-beasts; sarīsṛpāḥ-reptiles; gandharva-apsarasaḥ, yakṣāḥ, rakṣaḥ-bhūta-gaṇa-uragāḥ, paśavaḥ, pitaraḥ, siddhāḥ, vidyādhrāḥ, cāraṇāḥ-all inhabitants of different planets; drumāḥ-the vegetable kingdom; anye-many others; ca-also; vividhāḥ-of different varieties; jīvāḥ-living entities; jala-water; sthala-land; nabha-okasaḥ-the inhabitants of the sky, or the birds; graha-the asteroids; ṛkṣa-the influential stars; ketavaḥ-the comets; tārāḥ-the luminaries; taḍitaḥ-the lightning; stanayitnavaḥ-the sound of the clouds; sarvam-everything; puruṣaḥ-the Personality of Godhead; eva idam-certainly all these; bhūtam-whatever is created; bhavyam-whatever will be created; bhavat-and whatever was created in the past; ca-also; yat-whatever; tena idam-it is all by Him; āvṛtam-covered; viśvam-universally comprehending; vitastim-half a cubit; adhitiṣṭhati-situated.

Beginning from me [Brahmā] down to you and Bhava [Śiva], all the great sages who were born before you, the demigods, the demons, the Nāgas, the human beings, the birds, the beasts, as well as the reptiles, etc., and all phenomenal manifestations of the universes, namely the planets, stars, asteroids, luminaries, lightning, thunder, and the inhabitants of the different planetary systems, namely the Gandharvas, Apsarās, Yakṣas, Rakṣas, Bhūtagaṇas, Uragas, Paśus, Pitās, Siddhas, Vidyādharas, Cāraṇas, and all other different varieties of living entities, including the birds, beasts, trees and everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches.

The Supreme Personality of Godhead, by His partial representation, measuring not more than nine inches as Supersoul, expands by His potential energy in the shape of the universal form, which includes everything manifested in different varieties of organic and inorganic materials. The manifested varieties of the universe are therefore not different from the Lord, just as golden ornaments of different shapes and forms are nondifferent from the original stock reserve of gold. In other words, the Lord is the Supreme Person who controls everything within the creation, and still He remains the supreme separate identity, distinct from all manifested material creation. In the Bhagavad-gītā (9.4-5) He is therefore said to be Yogeśvara. Everything rests on the potency of Lord Śrī Kṛṣṇa, and still the Lord is different from and transcendental to all such identities. In the Vedic Puruṣa-sūkta of the Ṛg mantra, this is also confirmed. This philosophical truth of simultaneous oneness and difference was propounded by Lord Śrī Caitanya Mahāprabhu, and it is known as acintya-bhedābheda-tattva. Brahmā, Nārada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold. The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock because the stock is pūrṇam, complete; even if pūrṇam is deducted from the pūrṇam, still the supreme pūrṇam remains the same pūrṇam. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the Bhagavad-gītā as well as in the Bhāgavatam, Lord Caitanya's theory of acintya-bhedābheda-tattva is the perfect philosophy of the Absolute Truth.

TEXT 17

sva-dhiṣṇyaṁ pratapan prāṇo

bahiś ca pratapaty asau

evaṁ virājaṁ pratapaṁs

tapaty antar bahiḥ pumān

SYNONYMS

sva-dhiṣṇyam-radiation; pratapan-by expansion; prāṇaḥ-living energy; bahiḥ-external; ca-also; pratapati-illuminated; asau-the sun; evam-in the same way; virājam-the universal form; pratapan-by expansion of; tapati-enlivens; antaḥ-internally; bahiḥ-externally; pumān-the Supreme Personality.

The sun illuminates both internally and externally by expanding its radiation; similarly, the Supreme Personality of Godhead, by expanding His universal form, maintains everything in the creation both internally and externally.

The universal form of the Lord, or the impersonal feature of the Lord known as the brahmajyoti, is clearly explained here and compared to the radiation of the sun. The sunshine may expand all over the universe, but the source of the sunshine, namely the sun planet or the deity known as Sūrya-nārāyaṇa, is the basis of such radiation. Similarly, the Supreme Personality of Godhead Lord Kṛṣṇa is the basis of the impersonal brahmajyoti radiation, or the impersonal feature of the Lord. This is confirmed in the Bhagavad-gītā (14.27). So the universal form of the Lord is the secondary imagination of the impersonal form of the Lord, but the primary form of the Lord is Śyāmasundara, with two hands, playing on His eternal flute. Seventy-five percent of the expansive radiation of the Lord is manifested in the spiritual sky (tripād-vibhūti), and twenty-five percent of His personal radiation comprehends the entire expansion of the material universes. This is also explained and stated in the Bhagavad-gītā (10.42). Thus the seventy-five percent expansion of His radiation is called His internal energy, whereas the twenty-five percent expansion is called the external energy of the Lord. The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy (taṭastha-śakti), and they are at liberty to live in either of the energies, external or internal. Those who live within the spiritual expansion of the Lord are called liberated souls, whereas the residents of the external expansion are called the conditioned souls. We can just make an estimate of the number of the residents of the internal expansions in comparison with the number of residents in the external energy and may easily conclude that the liberated souls are far more numerous than the conditioned souls.

TEXT 18

so 'mṛtasyābhayasyeśo

martyam annaṁ yad atyagāt

mahimaiṣa tato brahman

puruṣasya duratyayaḥ

SYNONYMS

saḥ-He (the Lord); amṛtasya-of deathlessness; abhayasya-of fearlessness; īśaḥ-the controller; martyam-dying; annam-fruitive action; yat-one who has; atyagāt-has transcended; mahimā-the glories; eṣaḥ-of Him; tataḥ-therefore; brahman-O brāhmaṇa Nārada; puruṣasya-of the Supreme Personality; duratyayaḥ-immeasurable.

The Supreme Personality of Godhead is the controller of immortality and fearlessness, and He is transcendental to death and the fruitive actions of the material world. O Nārada, O brāhmaṇa, it is therefore difficult to measure the glories of the Supreme Person.

The glories of the Lord, in the transcendental seventy-five percent of the Lord's internal potency, are stated in the Padma Purāṇa (Uttara-khaṇḍa). It is said there that those planets in the spiritual sky, which comprises the seventy-five percent expansion of the internal potency of the Lord, are far, far greater than those planets in the total universes composed of the external potency of the Lord. In the Caitanya-caritāmṛta, the total universes in the external potency of the Lord are compared to a bucketful of mustard seeds. One mustard seed is calculated to be a universe itself. In one of the universes, in which we are now living, the number of planets cannot be counted by human energy, and so how can we think of the sum total in all the universes, which are compared to a bucketful of mustard seeds? And the planets in the spiritual sky are at least three times the number of those in the material sky. Such planets, being spiritual, are in fact transcendental to the material modes; therefore they are constituted in the mode of unalloyed goodness only. The conception of spiritual bliss (brahmānanda) is fully present in those planets. Each of them is eternal, indestructible and free from all kinds of inebrieties experienced in the material world. Each of them is self-illuminating and more powerfully dazzling than (if we can imagine) the total sunshine of millions of mundane suns. The inhabitants of those planets are liberated from birth, death, old age and diseases and have full knowledge of everything; they are all godly and free from all sorts of material hankerings. They have nothing to do there except to render transcendental loving service to the Supreme Lord Nārāyaṇa, who is the predominating Deity of such Vaikuṇṭha planets. Those liberated souls are engaged incessantly in singing songs mentioned in the Sāma Veda (vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāmagāḥ). All of them are personifications of the five Upaniṣads. Tripād-vibhūti, or the seventy-five percent known as the internal potency of the Lord, is to be understood as the kingdom of God far beyond the material sky; and when we speak of pāda-vibhūti, or the twenty-five percent comprising His external energy, we should understand that this refers to the sphere of the material world. It is also said in the Padma Purāṇa that the kingdom of tripād-vibhūti is transcendental, whereas the pāda-vibhūti is mundane; tripād-vibhūti is eternal, whereas the pāda-vibhūti is transient. The Lord and His eternal servitors in the transcendental kingdom all have eternal forms which are auspicious, infallible, spiritual and eternally youthful. In other words, there is no birth, death, old age and disease. That eternal land is full of transcendental enjoyment and full of beauty and bliss. This very fact is also corroborated in this verse of Śrīmad-Bhāgavatam, and the transcendental nature is described as amṛta. As described in the Vedas, utāmṛtatvasyeśānaḥ: the Supreme Lord is the Lord of immortality, or in other words, the Lord is immortal, and because He is the Lord of immortality He can award immortality to His devotees. In the Bhagavad-gītā (8.16) the Lord also assures that whoever may go to His abode of immortality shall never return to this mortal land of threefold miseries. The Lord is not like the mundane lord. The mundane master or lord never enjoys equally with his subordinates, nor is a mundane lord immortal, nor can he award immortality to his subordinate. The Supreme Lord, who is the leader of all living entities, can award all the qualities of His personality unto His devotees, including immortality and spiritual bliss. In the material world there is always anxiety or fearfulness in the hearts of all living entities, but the Lord, being Himself the supreme fearless, also awards the same quality of fearlessness to His pure devotees. Mundane existence is itself a kind of fear because in all mundane bodies the effects of birth, death, old age and disease always keep a living being compact in fear. In the mundane world, there is always the influence of time, which changes things from one stage to another, and the living entity, originally being avikāra, or unchangeable, suffers a great deal on account of changes due to the influence of time. The changing effects of eternal time are conspicuously absent in the immortal kingdom of God, which should therefore be understood to have no influence of time and therefore no fear whatsoever. In the material world, so-called happiness is the result of one's own work. One can become a rich man by dint of one's own hard labor, and there are always fear and doubts as to the duration of such acquired happiness. But in the kingdom of God, no one has to endeavor to attain a standard of happiness. Happiness is the nature of the spirit, as stated in the Vedānta-sūtras: ānandamayo 'bhyāsāt-the spirit is by nature full of happiness. Happiness in spiritual nature always increases in volume with a new phase of appreciation; there is no question of decreasing the bliss. Such unalloyed spiritual bliss is nowhere to be found within the orbit of the material universe, including the Janaloka planets, or, for that matter, the Maharloka or Satyaloka planets, because even Lord Brahmā is subject to the laws of fruitive actions and the law of birth and death. It is therefore stated here: duratyayaḥ, or, in other words, spiritual happiness in the eternal kingdom of God cannot be imagined even by the great brahmacārīs or sannyāsīs who are eligible to be promoted to the planets beyond the region of heaven. Or, the greatness of the Supreme Lord is so great that it cannot be imagined even by the great brahmacārīs or sannyāsīs, but such happiness is factually attained by the unalloyed devotees of the Lord, by His divine grace.

TEXT 19

pādeṣu sarva-bhūtāni

puṁsaḥ sthiti-pado viduḥ

amṛtaṁ kṣemam abhayaṁ

tri-mūrdhno 'dhāyi mūrdhasu

SYNONYMS

pādeṣu-in the one fourth; sarva-all; bhūtāni-living entities; puṁsaḥ-of the Supreme Person; sthiti-padaḥ-the reservoir of all material opulence; viduḥ-you should know; amṛtam-deathlessness; kṣemam-all happiness, free from the anxiety of old age, diseases, etc.; abhayam-fearlessness; tri-mūrdhnaḥ-beyond the three higher planetary systems; adhāyi-exist; mūrdhasu-beyond the material coverings.

The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings.

Out of the total manifestations of the sandhinī energy of the Lord, one fourth is displayed in the material world, and three fourths are displayed in the spiritual world. The Lord's energy is divided into three component parts, namely sandhinī, saṁvit and hlādinī; in other words, He is the full manifestation of existence, knowledge and bliss. In the material world such a sense of existence, knowledge and pleasure is meagerly exhibited, and all living entities, who are minute parts and parcels of the Lord, are eligible to relish such consciousness of existence, knowledge and bliss very minutely in the liberated stage, whereas in the conditioned stage of material existence they can hardly appreciate what is the factual, existential, cognizable and pure happiness of life. The liberated souls, who exist in far greater numerical strength than those souls in the material world, can factually experience the potency of the above-mentioned sandhinī, saṁvit and hlādinī energies of the Lord in the matter of deathlessness, fearlessness and freedom from old age and disease.

In the material world, the planetary systems are arranged in three spheres, called triloka, or Svarga, Martya and Pātāla, and all of them constitute only one fourth of the total sandhinī energy. Beyond that is the spiritual sky where the Vaikuṇṭha planets exist beyond the coverings of seven material strata. In none of the triloka planetary systems can one experience the status of immortality, full knowledge and full bliss. The upper three planetary systems are called sāttvika planets because they provide facilities for a long duration of life and relative freedom from disease and old age, as well as a sense of fearlessness. The great sages and saints are promoted beyond the heavenly planets to Maharloka, but that also is not the place of complete fearlessness because at the end of one kalpa the Maharloka is annihilated and the inhabitants have to transport themselves to still higher planets. Yet even on these planets no one is immune to death. There may be a comparative extension of life, expansion of knowledge and sense of full bliss, but factual deathlessness, fearlessness and freedom from old age, diseases, etc., are possible only beyond the material spheres of the coverings of the material sky. Such things are situated on the head (adhāyi mūrdhasu).

TEXT 20

pādās trayo bahiś cāsann

aprajānāṁ ya āśramāḥ

antas tri-lokyās tv aparo

gṛha-medho 'bṛhad-vrataḥ

SYNONYMS

pādāḥ trayaḥ-the cosmos of three fourths of the Lord's energy; bahiḥ-thus situated beyond; ca-and for all; āsan-were; aprajānām-of those who are not meant for rebirth; ye-those; āśramāḥ-status of life; antaḥ-within; tri-lokyāḥ-of the three worlds; tu-but; aparaḥ-others; gṛha-medhaḥ-attached to family life; abṛhat-vrataḥ-without strictly following a vow of celibacy.

The spiritual world, which consists of three fourths of the Lord's energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.

The climax of the system of varṇāśrama-dharma, or sanātana-dharma, is clearly expressed here in this particular verse of Śrīmad-Bhāgavatam. The highest benefit that can be awarded to a human being is to train him to be detached from sex life, particularly because it is only due to sex indulgence that the conditioned life of material existence continues birth after birth. Human civilization in which there is no control of sex life is a fourth-class civilization because in such an atmosphere there is no liberation of the soul encaged in the material body. Birth, death, old age and disease are related to the material body, and they have nothing to do with the spirit soul. But as long as the bodily attachment for sensual enjoyment is encouraged, the individual spirit soul is forced to continue the repetition of birth and death on account of the material body, which is compared to garments subjected to the law of deterioration.

In order to award the highest benefit of human life, the varṇāśrama system trains the follower to adopt the vow of celibacy beginning from the order of brahmacārī. The brahmacārī life is for students who are educated to follow strictly the vow of celibacy. Youngsters who have had no taste of sex life can easily follow the vow of celibacy, and once fixed in the principle of such a life, one can very easily continue to the highest perfectional stage, attaining the kingdom of the three-fourths energy of the Lord. It is already explained that in the cosmos of three-fourths energy of the Lord there is neither death nor fear, and one is full of the blissful life of happiness and knowledge. A householder attached to family life can easily give up such a life of sex indulgence if he has been trained in the principles of the life of a brahmacārī. A householder is recommended to quit home at the end of fifty years (pañcaśordhvaṁ vanaṁ vrajet) and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyāsī fully engaged in the service of the Lord. Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence. The principles of nirvāṇa, as recommended by Lord Buddha, are also meant for ending the miserable life of material existence. And this process, in the highest degree, is recommended here in the Śrīmad-Bhāgavatam, with clear perception of ideal perfection, although basically there is no difference between the process of Buddhists, Śaṅkarites and Vaiṣṇavites. For promotion to the highest status of perfection, namely freedom from birth and death, anxiety and fearfulness, not one of these processes allows the follower to break the vow of celibacy.

The householders and persons who have deliberately broken the vow of celibacy cannot enter into the kingdom of deathlessness. The pious householders or the fallen yogīs or the fallen transcendentalists can be promoted to the higher planets within the material world (one fourth of the energy of the Lord), but they will fail to enter into the kingdom of deathlessness. Abṛhad-vratas are those who have broken the vow of celibacy. The vānaprasthas, or those retired from family life, and the sannyāsīs, or the renounced persons, cannot break the vow of celibacy if they want success in the process. The brahmacārīs, vānaprasthas and sannyāsīs do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life. Such a falldown by the spiritualist may be compensated by another chance for human life in good families of learned brāhmaṇas or of rich merchants for another term of elevation, but the best thing is to attain the highest perfection of deathlessness as soon as the human form of life is attained; otherwise the whole policy of human life will prove to be a total failure. Lord Caitanya was very strict in advising His followers in this matter of celibacy. One of His personal attendants, Choṭa Haridāsa, was severely punished by Lord Caitanya because of his failure to observe the vow of celibacy. For a transcendentalist, therefore, who at all wants to be promoted to the kingdom beyond material miseries, it is worse than suicide to deliberately indulge in sex life, especially in the renounced order of life. Sex life in the renounced order of life is the most perverted form of religious life, and such a misguided person can only be saved if, by chance, he meets a pure devotee.

TEXT 21

sṛtī vicakrame viśvam

sāśanānaśane ubhe

yad avidyā ca vidyā ca

puruṣas tūbhayāśrayaḥ

SYNONYMS

sṛtī-the destination of the living entities; vicakrame-exists comprehensively; viśvaṅ-the all-pervading Personality of Godhead; sāśana-activities of lording it over; anaśane-activities in devotional service; ubhe-both; yat-what is; avidyā-nescience; ca-as well as; vidyā-factual knowledge; ca-and; puruṣaḥ-the Supreme Person; tu-but; ubhaya-for both of them; āśrayaḥ-the master.

By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations.

The word viśvaṅ is significant in this verse. One who travels perfectly in every field of activity is called the puruṣa or kṣetrajña. These two terms, kṣetrajña and puruṣa, are equally applicable to both the individual self and the Supreme Self, the Lord. In the Bhagavad-gītā (13.3) the matter is explained as follows:

kṣetrajñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

kṣetra means the place, and one who knows the place is called the kṣetrajña. The individual self knows about his limited field of activities, but the Supreme Self, the Lord, knows about the unlimited field of activities. The individual soul knows about his own thinking, feeling and willing activities, but the Supersoul, or the Paramātmā, the supreme controller, being present everywhere, knows everyone's thinking, feeling and willing activities, and as such the individual living entity is the minute master of his personal affairs whereas the Supreme Personality of Godhead is the master of everyone's affairs, past, present and future (vedāhaṁ samatītāni, etc. [Bg. 7.26].). Only the ignorant person does not know this difference between the Lord and the living entities. The living entities, as distinguished from incognizant matter, may be qualitatively equal to the Lord in cognizance, but the living entity can never be equal to the Lord in full knowledge of past, present and future.

And because the living entity is partially cognizant, he is therefore sometimes forgetful of his own identity. This forgetfulness is specifically manifested in the field of the ekapād-vibhūti of the Lord, or in the material world, but in the tripād-vibhūti field of actions, or in the spiritual world, there is no forgetfulness by the living entities, who are free from all kinds of contaminations resulting from the forgetful state of existence. The material body is the symbol of the gross and subtle form of forgetfulness; therefore the whole atmosphere of the material world is called avidyā, or nescience, whereas the whole atmosphere of the spiritual world is called vidyā, or full of knowledge. There are different stages of avidyā, and they are called dharma, artha and mokṣa. The idea of mokṣa, or liberation, held by the monist in the matter of oneness of the living entity and the Lord by ultimate merging in one, is also the last stage of materialism or forgetfulness. Knowledge of the qualitative oneness of the self and Superself is partial knowledge and ignorance also because there is no knowledge of quantitative difference, as explained above. The individual self can never be equal to the Lord in cognizance; otherwise he could not be placed in the state of forgetfulness. So, because there is a stage of forgetfulness of the individual selves, or the living entities, there is always a gulf of difference between the Lord and the living entity, as between the part and the whole. The part is never equal to the whole. So the conception of one hundred percent equality of the living being with the Lord is also nescience.

In the field of nescience, activities are directed toward lording it over the creation. In the material world, therefore, everyone is engaged in acquiring material opulence to lord it over the material world. Therefore there is always clash and frustration, which are the symptoms of nescience. But in the field of knowledge, there is devotional service to the Lord (bhakti). Therefore there is no chance of being contaminated by the influence of nescience or forgetfulness (avidyā) in the liberated stage of devotional activities. The Lord is thus the proprietor of the fields both of nescience and of cognition, and it remains the choice of the living entity to exist in either of the above regions.

TEXT 22

yasmād aṇḍaṁ virāḍ jajñe

bhūtendriya-guṇātmakaḥ

tad dravyam atyagād viśvaṁ

gobhiḥ sūrya ivātapan

SYNONYMS

yasmāt-from whom; aṇḍam-the universal globes; virāṭ-and the gigantic universal form; jajñe-appeared; bhūta-elements; indriya-senses; guṇa-ātmakaḥ-qualitative; tat dravyam-the universes and the universal form, etc.; atyagāt-surpassed; viśvam-all the universes; gobhiḥ-by the rays; sūryaḥ-the sun; iva-like; ātapan-distributed rays and heat.

From that Personality of Godhead, all the universal globes and the universal form with all material elements, qualities and senses are generated. Yet He is aloof from such material manifestations, like the sun, which is separate from its rays and heat.

The supreme truth has been ascertained in the previous verse as puruṣa or the puruṣottama, the Supreme person. The Absolute person is the īśvara, or the supreme controller, by His different energies. The ekapād-vibhūti manifestation of the material energy of the Lord is just like one of the many mistresses of the Lord, by whom the Lord is not so much attracted, as indicated in the language of the Gītā (bhinnā prakṛtiḥ). But the region of the tripād-vibhūti, being a pure spiritual manifestation of the energy of the Lord, is, so to speak, more attractive to Him. The Lord, therefore, generates the material manifestations by impregnating the material energy, and then, within the manifestation, He expands Himself as the gigantic form of the viśva-rūpa. The viśva-rūpa, as it was shown to Arjuna, is not the original form of the Lord. The original form of the Lord is the transcendental form of Puruṣottama, or Kṛṣṇa Himself. It is very nicely explained herein that He expands Himself just like the sun. The sun expands itself by its terrible heat and rays, yet the sun is always aloof from such rays and heat. The impersonalist takes into consideration the rays of the Lord without any information of the tangible, transcendental, eternal form of the Lord, known as Kṛṣṇa. Therefore Kṛṣṇa, in His supreme personal form, with two hands and flute, is bewildering for the impersonalists who can accommodate only the gigantic viśva-rūpa of the Lord. They should know that the rays of the sun are secondary to the sun, and similarly the impersonal gigantic form of the Lord is also secondary to the personal form as Puruṣottama. The Brahma-saṁhitā (5.37) confirms this statement as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The Supreme Personality of Godhead, Govinda, the one who enlivens the senses of everyone by His personal bodily rays, resides in His transcendental abode, called Goloka. Yet He is present in every nook and corner of His creation by expansion of happy spiritual rays, equal in power to His personal potency of bliss." He is therefore simultaneously personal and impersonal by His inconceivable potency, or He is the one without a second, displaying complete unity in a diversity of material and spiritual manifestations. He is separate from everything, and still nothing is different from Him.

TEXT 23

yadāsya nābhyān nalinād

aham āsaṁ mahātmanaḥ

nāvidaṁ yajña-sambhārān

puruṣāvayavān ṛte

SYNONYMS

yadā-at the time of; asya-His; nābhyāt-from the abdomen; nalināt-from the lotus flower; aham-myself; āsam-took my birth; mahā-ātmanaḥ-of the great person; na avidam-did not know; yajña-sacrificial; sambhārān-ingredients; puruṣa-of the Lord; avayavān-personal bodily limbs; ṛte-except.

When I was born from the abdominal lotus flower of the Lord [Mahā-Viṣṇu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead.

Lord Brahmā, the creator of the cosmic manifestation, is known as Svayambhū, or one who is born without father and mother. The general process is that a living creature is born out of the sex combination of the male father and the female mother. But Brahmā, the firstborn living being, is born out of the abdominal lotus flower of the Mahā-Viṣṇu plenary expansion of Lord Kṛṣṇa. The abdominal lotus flower is part of the Lord's bodily limbs, and Brahmā is born out of the lotus flower. Therefore Lord Brahmā is also a part of the Lord's body. Brahmā, after his appearance in the gigantic hollow of the universe, saw darkness and nothing else. He felt perplexity, and from his heart he was inspired by the Lord to undergo austerity, thereby acquiring the ingredients for sacrificial performances. But there was nothing besides the two of them, namely the Personality of Mahā-Viṣṇu and Brahmā himself, born of the bodily part of the Lord. For sacrificial performances many ingredients were in need, especially animals. The animal sacrifice is never meant for killing the animal, but for achieving the successful result of the sacrifice. The animal offered in the sacrificial fire is, so to speak, destroyed, but the next moment it is given a new life by dint of the Vedic hymns chanted by the expert priest. When such an expert priest is not available, the animal sacrifice in the fire of the sacrificial altar is forbidden. Thus Brahmā created even the sacrificial ingredients out of the bodily limbs of the Garbhodakaśāyī Viṣṇu, which means that the cosmic order was created by Brahmā himself. Also, nothing is created out of nothing, but everything is created from the person of the Lord. The Lord says in the Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. "Everything is made from My bodily limbs, and I am therefore the original source of all creations."

The impersonalists argue that there is no use in worshiping the Lord when everything is nothing but the Lord Himself. The personalist, however, worships the Lord out of a great sense of gratitude, utilizing the ingredients born out of the bodily limbs of the Lord. The fruits and flowers are available from the body of the earth, and yet mother earth is worshiped by the sensible devotee with ingredients born from the earth. Similarly, mother Ganges is worshiped by the water of the Ganges, and yet the worshiper enjoys the result of such worship. Worship of the Lord is also performed by the ingredients born from the bodily limbs of the Lord, and yet the worshiper, who is himself a part of the Lord, achieves the result of devotional service to the Lord. While the impersonalist wrongly concludes that he is the Lord himself, the personalist, out of a great gratitude, worships the Lord in devotional service, knowing perfectly well that nothing is different from the Lord. The devotee therefore endeavors to apply everything in the service of the Lord because he knows that everything is the property of the Lord and that no one can claim anything as one's own. This perfect conception of oneness helps the worshiper in being engaged in His loving service, whereas the impersonalist, being falsely puffed up, remains a nondevotee forever, without being recognized by the Lord.

TEXT 24

teṣu yajñasya paśavaḥ

savanaspatayaḥ kuśāḥ

idaṁ ca deva-yajanaṁ

kālaś coru-guṇānvitaḥ

SYNONYMS

teṣu-in such sacrifices; yajñasya-of the sacrificial performance; paśavaḥ-the animals or the sacrificial ingredients; sa-vanaspatayaḥ-along with flowers and leaves; kuśāḥ-the straw; idam-all these; ca-as also; deva-yajanam-the sacrificial altar; kālaḥ-a suitable time; ca-as also; uru-great; guṇa-anvitaḥ-qualified.

For performing sacrificial ceremonies, one requires sacrificial ingredients, such as flowers, leaves and straw, along with the sacrificial altar and a suitable time [spring].

TEXT 25

vastūny oṣadhayaḥ snehā

rasa-loha-mṛdo jalam

ṛco yajūṁṣi sāmāni

cātur-hotraṁ ca sattama

SYNONYMS

vastūni-utensils; oṣadhayaḥ-grains; snehāḥ-clarified butter; rasa-loha-mṛdaḥ-honey, gold and earth; jalam-water; ṛcaḥ-the Ṛg Veda; yajūṁṣi-the Yajur Veda; sāmāni-the Sāma Veda; cātuḥ-hotram-four persons conducting the performance; ca-all these; sattama-O most pious one.

Other requirements are utensils, grains, clarified butter, honey, gold, earth, water, the Ṛg Veda, Yajur Veda and Sāma Veda and four priests to perform the sacrifice.

To perform a sacrifice successfully, at least four expert priests are needed: one who can offer (hotā), one who can chant (udgātā), one who can kindle the sacrificial fire without the aid of separate fire (adhvaryu), and one who can supervise (brahmā). Such sacrifices were conducted from the birth of Brahmā, the first living creature, and were carried on till the reign of Mahārāja Yudhiṣṭhira. But such expert brāhmaṇa priests are very rare in this age of corruption and quarrel, and therefore in the present age only the yajña of chanting the holy name of the Lord is recommended. The scriptures enjoin:

harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā

[Cc. Ādi 17.21]

TEXT 26

nāma-dheyāni mantrāś ca

dakṣiṇāś ca vratāni ca

devatānukramaḥ kalpaḥ

saṅkalpas tantram eva ca

SYNONYMS

nāma-dheyāni-invoking the names of the demigods; mantrāḥ-specific hymns to offer to a particular demigod; ca-also; dakṣiṇāḥ-reward; ca-and; vratāni-vows; ca-and; devatā-anukramaḥ-one demigod after another; kalpaḥ-the specific scripture; saṅkalpaḥ-the specific purpose; tantram-a particular process; eva-as they are; ca-also.

Other necessities include invoking the different names of the demigods by specific hymns and vows of recompense, in accordance with the particular scripture, for specific purposes and by specific processes.

The whole process of offering sacrifice is under the category of fruitive action, and such activities are extremely scientific. They mainly depend on the process of vibrating sounds with a particular accent. It is a great science, and due to being out of proper use for more than four thousand years, for want of qualified brāhmaṇas, such performances of sacrifice are no longer effective. Nor are they recommended in this fallen age. Any such sacrifice undertaken in this age as a matter of show may simply be a cheating process by the clever priestly order. But such a show of sacrifices cannot be effective at any stage. Fruitive action is being carried on by the help of material science and to a little extent by gross material help, but the materialists await a still more subtle advancement in the process of vibrating sounds on which the Vedic hymns are established. Gross material science cannot divert the real purpose of human life. They can only increase the artificial needs of life without any solution to the problems of life; therefore the way of materialistic life leads to the wrong type of human civilization. Since the ultimate aim of life is spiritual realization, the direct way of invoking the holy name of the Lord, as mentioned above, is precisely recommended by Lord Caitanya, and people of the modern age can easily take advantage of this simple process, which is tenable for the condition of the complicated social structure.

TEXT 27

gatayo matayaś caiva

prāyaścittaṁ samarpaṇam

puruṣāvayavair ete

sambhārāḥ sambhṛtā mayā

SYNONYMS

gatayaḥ-progress to the ultimate goal (Viṣṇu); matayaḥ-worshiping the demigods; ca-as also; eva-certainly; prāyaścittam-compensation; samarpaṇam-ultimate offering; puruṣa-the Personality of Godhead; avayavaiḥ-from the parts of the body of the Personality of Godhead; ete-these; sambhārāḥ-the ingredients; sambhṛtāḥ-were arranged; mayā-by me.

Thus I had to arrange all these necessary ingredients and paraphernalia of sacrifice from the personal bodily parts of the Personality of Godhead. By invocation of the demigods' names, the ultimate goal, Viṣṇu, was gradually attained, and thus compensation and ultimate offering were complete.

In this verse, special stress is given to the person of the Supreme Lord, and not to His impersonal brahmajyoti, as being the source of all supplies. Nārāyaṇa, the Supreme Lord, is the goal of sacrificial results, and therefore the Vedic hymns are ultimately meant for attaining this goal. Human life is thus made successful by pleasing Nārāyaṇa and getting entrance into the direct association of Nārāyaṇa in the spiritual kingdom of Vaikuṇṭha.

TEXT 28

iti sambhṛta-sambhāraḥ

puruṣāvayavair aham

tam eva puruṣaṁ yajñaṁ

tenaivāyajam īśvaram

SYNONYMS

iti-thus; sambhṛta-executed; sambhāraḥ-equipped myself well; puruṣa-the Personality of Godhead; avayavaiḥ-by the parts and parcels; aham-I; tam eva-unto Him; puruṣam-the Personality of Godhead; yajñam-the enjoyer of all sacrifices; tena eva-by all those; ayajam-worshiped; īśvaram-the supreme controller.

Thus I created the ingredients and paraphernalia for offering sacrifice out of the parts of the body of the Supreme Lord, the enjoyer of the sacrifice, and I performed the sacrifice to satisfy the Lord.

People in general are always anxious to have peace of mind or peace in the world, but they do not know how to achieve such a standard of peace in the world. Such peace in the world is obtainable by performances of sacrifice and by practice of austerity. In the Bhagavad-gītā (5.29) the following prescription is recommended:

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

"The karma-yogīs know that the Supreme Lord is the factual enjoyer and maintainer of all sacrifices and of the austere life. They also know that the Lord is the ultimate proprietor of all the planets and is the factual friend of all living entities. Such knowledge gradually converts the karma-yogīs into pure devotees of the Lord through the association of unalloyed devotees, and thus they are able to be liberated from material bondage."

Brahmā, the original living being within the material world, taught us the way of sacrifice. The word "sacrifice" suggests dedication of one's own interests for satisfaction of a second person. That is the way of all activities. Every man is engaged in sacrificing his interests for others, either in the form of family, society, community, country or the entire human society. But perfection of such sacrifices is attained when they are performed for the sake of the Supreme Person, the Lord. Because the Lord is the proprietor of everything, because the Lord is the friend of all living creatures, and because He is the maintainer of the performer of sacrifice, as well as the supplier of the ingredients of sacrifices, it is He only and no one else who should be satisfied by all sacrifices.

The whole world is engaged in sacrificing energy for advancement of learning, social upliftment, economic development and plans for total improvement of the human condition, but no one is interested in sacrificing for the sake of the Lord, as it is advised in the Bhagavad-gītā. Therefore, there is no peace in the world. If men at all want peace in the world, they must practice sacrifice in the interest of the supreme proprietor and friend of all.

TEXT 29

tatas te bhrātara ime

prajānāṁ patayo nava

ayajan vyaktam avyaktaṁ

puruṣaṁ su-samāhitāḥ

SYNONYMS

tataḥ-thereafter; te-your; bhrātaraḥ-brothers; ime-these; prajānām-of the living creatures; patayaḥ-masters; nava-nine; ayajan-performed; vyaktam-manifested; avyaktam-nonmanifested; puruṣam-personalities; su-samāhitāḥ-with proper rituals.

My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities.

The manifested personalities are the demigods like the ruler of the heavenly kingdom, Indra, and his associates; and the nonmanifested personality is the Lord Himself. The manifested personalities are mundane controllers of the material affairs, whereas the nonmanifested Personality of Godhead is transcendental, beyond the range of the material atmosphere. In this age of Kali the manifested demigods are also not to be seen, for space travel has completely stopped. So both the powerful demigods and the Supreme Personality of Godhead are nonmanifested to the covered eyes of the modern man. Modern men want to see everything with their eyes, although they are not sufficiently qualified. Consequently, they disbelieve in the existence of the demigods or of the Supreme God. They should see through the pages of authentic scriptures and should not simply believe their unqualified eyes. Even in these days, God can also be seen by qualified eyes tinged with the ointment of love of God.

TEXT 30

tataś ca manavaḥ kāle

ījire ṛṣayo 'pare

pitaro vibudhā daityā

manuṣyāḥ kratubhir vibhum

SYNONYMS

tataḥ-thereafter; ca-also; manavaḥ-the Manus, the fathers of mankind; kāle-in due course of time; ījire-worshiped; ṛṣayaḥ-great sages; apare-others; pitaraḥ-the forefathers; vibudhāḥ-the learned scholars; daityāḥ-great devotees of the demigods; manuṣyāḥ-mankind; kratubhiḥ vibhum-by performance of sacrifices to please the Supreme Lord.

Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord.

The daityas are devotees of the demigods because they want to derive the greatest possible material facilities from them. The devotees of the Lord are eka-niṣṭha, or absolutely attached to the devotional service of the Lord. Therefore they have practically no time to seek the benefits of material facilities. Because of their realization of their spiritual identity, they are more concerned with spiritual emancipation than with material comforts.

TEXT 31

nārāyaṇe bhagavati

tad idaṁ viśvam āhitam

gṛhīta-māyoru-guṇaḥ

sargādāv aguṇaḥ svataḥ

SYNONYMS

nārāyaṇe-unto Nārāyaṇa; bhagavati-the Personality of Godhead; tat idam-all these material manifestations; viśvam-all the universes; āhitam-situated; gṛhīta-having accepted; māyā-material energies; uru-guṇaḥ-greatly powerful; sarga-ādau-in creation, maintenance and destruction; aguṇaḥ-without affinity for the material modes; svataḥ-self-sufficiently.

All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes.

The question put by Nārada before Brahmā concerning the sustenance of the material creation is thus answered. Material actions and reactions, as the material scientist can superficially observe, are not basically ultimate truth in regard to creation, maintenance and destruction. The material energy is a potency of the Lord which is displayed in time, accepting the three qualities of goodness, passion and ignorance in the forms of Viṣṇu, Brahmā and Śiva. The material energy thus works under the supreme spell of His Lordship, although He is always transcendental to all such material activities. A rich man constructs a big house by spending his energy in the shape of resources, and similarly he destroys a big house by his resources, but the maintenance is always under his personal care. The Lord is the richest of the rich because He is always fully complete in six opulences. Therefore He is not required to do anything personally, but everything in the material world is carried out by His wishes and direction; therefore, the entire material manifestation is situated in Nārāyaṇa, the Supreme Personality of Godhead. The impersonal conception of the supreme truth is due to lack of knowledge only, and this fact is clearly explained by Brahmājī, who is supposed to be the creator of the universal affairs. Brahmājī is the highest authority in Vedic wisdom, and his assertion in this connection is therefore the supreme information.

TEXT 32

sṛjāmi tan-niyukto 'haṁ

haro harati tad-vaśaḥ

viśvaṁ puruṣa-rūpeṇa

paripāti tri-śakti-dhṛk

SYNONYMS

sṛjāmi-do create; tat-by His; niyuktaḥ-appointment; aham-I; haraḥ-Lord Śiva; harati-destroys; tat-vaśaḥ-under His subordination; viśvam-the whole universe; puruṣa-the Personality of Godhead; rūpeṇa-by His eternal form; paripāti-maintains; tri-śakti-dhṛk-the controller of three energies.

By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.

The conception of one without a second is clearly confirmed here. The one is Lord Vāsudeva, and only by His different energies and expansions are different manifestations, both in the material and in the spiritual worlds, maintained. In the material world also, Lord Vāsudeva is everything, as stated in the Bhagavad-gītā (7.19). Vāsudevaḥ sarvam iti: everything is Vāsudeva only. In the Vedic hymns also the same Vāsudeva is held to be supreme. It is said in the Vedas, vāsudevāt paro brahman na cānyo 'rtho 'sti tattvataḥ: in fact there is no greater truth than Vāsudeva. And Lord Kṛṣṇa affirms the same truth in the Bhagavad-gītā (7.7). Mattaḥ parataraṁ nānyat: "There is nothing above Me [Lord Kṛṣṇa]." So the conception of oneness, as overly stressed by the impersonalist, is also accepted by the personalist devotee of the Lord. The difference is that the impersonalist denies personality in the ultimate issue, whereas the devotee gives more importance to the Personality of Godhead. Śrīmad-Bhāgavatam explains this truth in the verse under discussion: Lord Vāsudeva is one without a second, but because He is all-powerful, He can expand Himself as well as display His omnipotencies. The Lord is described here as omnipotent by three energies (tri-śakti-dhṛk). So primarily His three energies are internal, marginal and external. This external energy is also displayed in the three modes of goodness, passion and ignorance. Similarly, the internal potency is also displayed in three spiritual modes-saṁvit, sandhinī and hlādinī. The marginal potency, or the living entities, is also spiritual (prakṛtiṁ viddhi me parām), but the living entities are never equal to the Lord. The Lord is nirasta-sāmya-atiśaya; in other words, no one is greater than or equal to the Supreme Lord. So the living entities, including even such great personalities as Lord Brahmā and Lord Śiva, are all subordinate to the Lord. In the material world also, in His eternal form of Viṣṇu, He maintains and controls all the affairs of the demigods, including Brahmā and Śiva.

TEXT 33

iti te 'bhihitaṁ tāta

yathedam anupṛcchasi

nānyad bhagavataḥ kiñcid

bhāvyaṁ sad-asad-ātmakam

SYNONYMS

iti-thus; te-unto you; abhihitam-explained; tāta-my dear son; yathā-as; idam-all these; anupṛcchasi-as you have inquired; na-never; anyat-anything else; bhagavataḥ-beyond the Personality of Godhead; kiñcit-nothing; bhāvyam-to be thought ever; sat-cause; asat-effect; ātmakam-in the matter of.

My dear son, whatever you inquired from me I have thus explained unto you, and you must know for certain that whatever there is (either as cause or as effect, both in the material and spiritual worlds) is dependent on the Supreme Personality of Godhead.

The complete cosmic situation, both in the material and in the spiritual manifestations of the energies of the Lord, is working and moving first as the cause and then as the effect. But the original cause is the Supreme Personality of Godhead. Effects of the original cause become the causes of other effects, and thus everything, either permanent or temporary, is working as cause and effect. And because the Lord is the primeval cause of all persons and all energies, He is called the cause of all causes, as confirmed in the Brahma-saṁhitā as well as in the Bhagavad-gītā. The Brahma-saṁhitā (5.1) affirms:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

And in the Bhagavad-gītā (10.8) it is said:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

So the original primeval cause is vigraha, the personal, and the impersonal spiritual effulgence, brahmajyoti, is also an effect of the Supreme Brahman (brahmaṇo hi pratiṣṭhāham [14.27]), Lord Kṛṣṇa.

TEXT 34

na bhāratī me 'ṅga mṛṣopalakṣyate

na vai kvacin me manaso mṛṣā gatiḥ

na me hṛṣīkāṇi patanty asat-pathe

yan me hṛdautkaṇṭhyavatā dhṛto hariḥ

SYNONYMS

na-never; bhāratī-statements; me-mind; aṅga-O Nārada; mṛṣā-untruth; upalakṣyate-prove to be; na-never; vai-certainly; kvacit-at any time; me-mine; manasaḥ-of the mind; mṛṣā-untruth; gatiḥ-progress; na-nor; me-mine; hṛṣīkāṇi-senses; patanti-degrades; asat-pathe-in temporary matter; yat-because; me-mine; hṛdā-heart; autkaṇṭhyavatā-by great earnestness; dhṛtaḥ-caught hold of; hariḥ-the Supreme Personality of Godhead.

O Nārada, because I have caught hold of the lotus feet of the Supreme Personality of Godhead, Hari, with great zeal, whatever I say has never proved to have been false. Nor is the progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to matter.

Lord Brahmā is the original speaker of Vedic wisdom to Nārada, and Nārada is the distributor of transcendental knowledge all over the world through his various disciples, like Vyāsadeva and others. The followers of Vedic wisdom accept the statements of Brahmājī as gospel truth, and transcendental knowledge is thus being distributed all over the world by the process of disciplic succession from time immemorial, since the beginning of the creation. Lord Brahmā is the perfect liberated living being within the material world, and any sincere student of transcendental knowledge must accept the words and statements of Brahmājī as infallible. The Vedic knowledge is infallible because it comes down directly from the Supreme Lord unto the heart of Brahmā, and since he is the most perfect living being, Brahmājī is always correct to the letter. And this is because Lord Brahmā is a great devotee of the Lord who has earnestly accepted the lotus feet of the Lord as the supreme truth. In the Brahma-saṁhitā, which is compiled by Brahmājī, he repeats the aphorism govindam ādi-puruṣaṁ tam ahaṁ bhajāmi: ** "I am a worshiper of the original Personality of Godhead, Govinda, the primeval Lord." So whatever he says, whatever he thinks, and whatever he does normally in his mood are to be accepted as truth because of his direct and very intimate connection with Govinda, the primeval Lord. Śrī Govinda, who pleasingly accepts the loving transcendental service of His devotees, gives all protection to the words and actions of His devotees. The Lord declares in the Bhagavad-gītā (9.31), kaunteya pratijānīhi: "O son of Kuntī, please declare it." The Lord asks Arjuna to declare, and why? Because sometimes the declaration of Govinda Himself may seem contradictory to mundane creatures, but the mundaner will never find any contradiction in the words of the Lord's devotees. The devotees are especially protected by the Lord so that they may remain infallible. Therefore the process of devotional service always begins in the service of the devotee who appears in disciplic succession. The devotees are always liberated, but that does not mean that they are impersonal. The Lord is a person eternally, and the devotee of the Lord is also a person eternally. Because the devotee has his sense organs even at the liberated stage, he is therefore a person always. And because the devotee's service is accepted by the Lord in full reciprocation, the Lord is also a person in His complete spiritual embodiment. The devotee's senses, being engaged in the service of the Lord, never go astray under the attraction of false material enjoyment. The plans of the devotee never go in vain, and all this is due to the faithful attachment of the devotee for the service of the Lord. This is the standard of perfection and liberation. Anyone, beginning from Brahmājī down to the human being, is at once put on the path of liberation simply by his attachment in great earnestness for the Supreme Lord, Śrī Kṛṣṇa, the primeval Lord. The Lord affirms this in the Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

Anyone, therefore, who is earnestly serious in heart and soul about being in intimate touch with the Personality of Godhead in the relationship of transcendental loving service will always be infallible in words and action. The reason is that the Supreme Lord is Absolute Truth, and anything earnestly dovetailed with the Absolute Truth attains the same transcendental quality. On the other hand, any amount of mental speculation on the strength of material science and knowledge without any bona fide touch with the Absolute Truth is sure to be a mundane untruth and failure, simply due to not being in touch with the Absolute Truth. Such godless, unfaithful words and actions, however materially enriched, are never to be trusted. That is the purport of this important verse. A grain of devotion is more valuable than tons of faithlessness.

TEXT 35

so 'haṁ samāmnāyamayas tapomayaḥ

prajāpatīnām abhivanditaḥ patiḥ

āsthāya yogaṁ nipuṇaṁ samāhitas

taṁ nādhyagacchaṁ yata ātma-sambhavaḥ

SYNONYMS

saḥ aham-myself (the great Brahmā); samāmnāya-mayaḥ-in the chain of disciplic succession of Vedic wisdom; tapaḥ-mayaḥ-successfully having undergone all austerities; prajāpatīnām-of all the forefathers of living entities; abhivanditaḥ-worshipable; patiḥ-master; āsthāya-successfully practiced; yogam-mystic powers; nipuṇam-very expert; samāhitaḥ-self-realized; tam-the Supreme Lord; na-did not; adhyagaccham-properly understood; yataḥ-from whom; ātma-self; sambhavaḥ-generated.

Although I am known as the great Brahmā, perfect in the disciplic succession of Vedic wisdom, and although I have undergone all austerities and am an expert in mystic powers and self-realization, and although I am recognized as such by the great forefathers of the living entities, who offer me respectful obeisances, still I cannot understand Him, the Lord, the very source of my birth.

Brahmā, the greatest of all living creatures within the universe, is admitting his failure to know the Supreme Lord despite his vast learning in the Vedic wisdom, despite his austerity, penance, mystic powers and self-realization, and despite being worshiped by the great Prajāpatis, the forefathers of the living entities. So these qualifications are not sufficient to know the Supreme Lord. Brahmājī could understand the Lord to a little extent only when he was trying to serve Him by the eagerness of his heart (hṛdautkaṇṭhyavatā), which is the devotional service mood. Therefore, the Lord can be known only by the sincere mood of eagerness for service, and not by any amount of material qualification as scientist or speculative philosopher or by attainment of mystic powers. This fact is clearly corroborated in the Bhagavad-gītā (18.54-55):

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

Only self-realization, by attainment of the above high qualifications of Vedic wisdom, austerity, etc., can help one on the path of devotional service. But failing in devotional service, one remains still imperfect because even in that position of self-realization one cannot factually know the Supreme Lord. By self-realization, one is qualified to become a devotee, and the devotee, by service mood (bhaktyā) only, can gradually know the Personality of Godhead. One should not, however, misunderstand the import of viśate ("enters into") as referring to merging into the existence of the Supreme. Even in material existence, one is merged in the existence of the Lord. No materialist can disentangle self from matter, for the self is merged in the external energy of the Lord. As no layman can separate butter from milk, no one can extricate the merged self from matter by acquiring some material qualification. This viśate by devotion (bhaktyā) means to be able to participate in the association of the Lord in person. Bhakti, or devotional service to the Lord, means to become free from material entanglement and then to enter into the kingdom of God, becoming one like Him. Losing one's individuality is not the aim of bhakti-yoga or of the devotees of the Lord. There are five types of liberation, one of which is called sāyujya-mukti, or being merged into the existence or body of the Lord. The other forms of liberation maintain the individuality of the particle soul and involve being always engaged in the transcendental loving service of the Lord. The word viśate, used in the verses of the Bhagavad-gītā, is thus meant for the devotees who are not at all anxious for any kind of liberation. The devotees are satisfied simply in being engaged in the service of the Lord, regardless of the situation.

Lord Brahmā is the first living being, who directly learned the Vedic wisdom from the Lord (tene brahma hṛdā ya ādi-kavaye [SB 1.1.1]). Therefore, who can be a more learned Vedāntist than Lord Brahmā? He admits that in spite of his perfect knowledge in the Vedas, he was unable to know the glories of the Lord. Since no one can be more than Lord Brahmā, how can a so-called Vedāntist be perfectly cognizant of the Absolute Truth? The so-called Vedāntist, therefore, cannot enter into the existence of the Lord without being trained in the matter of bhakti-vedānta, or Vedānta plus bhakti. Vedānta means self-realization, and bhakti means realization of the Personality of Godhead, to some extent. No one can know the Personality of Godhead in full, but at least to a certain extent one can know the Absolute Truth, the Personality of Godhead, by self-surrender and a devotional attitude, and by nothing else. In the Brahma-saṁhitā also, it is said, vedeṣu durlabham, or simply by study of Vedānta one can hardly find out the existence of the Personality of Godhead, but the Lord is adurlabham ātma-bhaktau, very easily available to His devotee. Śrīla Vyāsadeva, therefore, was not satisfied simply with compiling the Vedānta-sūtras, but over and above this, by the advice of his spiritual master, Nārada, he compiled the Śrīmad-Bhāgavatam in order to understand the real import of Vedānta. Śrīmad-Bhāgavatam therefore, is the absolute medium by which to understand the Absolute Truth.

TEXT 36

nato 'smy ahaṁ tac-caraṇaṁ samīyuṣāṁ

bhavac-chidaṁ svasty-ayanaṁ sumaṅgalam

yo hy ātma-māyā-vibhavaṁ sma paryagād

yathā nabhaḥ svāntam athāpare kutaḥ

SYNONYMS

nataḥ-let me offer my obeisances; asmi-am; aham-I; tat-the Lord's; caraṇam-feet; samīyuṣām-of the surrendered soul; bhavat-chidam-that which stops repetition of birth and death; svasti-ayanam-perception of all happiness; su-maṅgalam-all-auspicious; yaḥ-one who; hi-exactly; ātma-māyā-personal energies; vibhavam-potency; sma-certainly; paryagāt-cannot estimate; yathā-as much as; nabhaḥ-the sky; sva-antam-its own limit; atha-therefore; apare-others; kutaḥ-how.

Therefore it is best for me to surrender unto His feet, which alone can deliver one from the miseries of repeated birth and death. Such surrender is all-auspicious and allows one to perceive all happiness. Even the sky cannot estimate the limits of its own expansion. So what can others do when the Lord Himself is unable to estimate His own limits?

Lord Brahmā, the greatest of all learned living beings, the greatest sacrificer, the greatest observer of the austere life, and the greatest self-realized mystic, advises us, as the supreme spiritual master of all living beings, that one should simply surrender unto the lotus feet of the Lord in order to achieve all success, even up to the limit of being liberated from the miseries of material life and being endowed with all-auspicious spiritual existence. Lord Brahmā is known as the pitāmaha, or the father's father. A young man consults his experienced father about discharging his duties. So the father is naturally a good advisor. But Lord Brahmā is the father of all fathers. He is the father of the father of Manu, who is the father of mankind all over the universal planets. Therefore the men of this insignificant planet should kindly accept the instruction of Brahmājī and would do well to surrender unto the lotus feet of the Lord rather than try to estimate the length and breadth of the Lord's potencies. His potencies are immeasurable, as confirmed in the Vedas. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Śvetāśvatara Upaniṣad 6.8 [Cc. Madhya 13.65, purport]). He is the greatest of all, and all others, even the greatest of all living beings, namely Brahmājī, admits that the best thing for us is to surrender unto Him. Therefore only those persons with a very poor fund of knowledge claim that they themselves are lords of all that they survey. And what can they survey? They cannot survey even the length and breadth of a small sky in one small universe. The so-called material scientist says that he would need to live forty thousand years to reach the highest planet of the universe, being carried by a sputnik. This is also utopian because no one can be expected to live forty thousand years. Besides, when the space pilot returned from his travel, none of his friends would be present to receive him back as the greatest astronaut, as has become fashionable for modern bewildered scientific men. One scientific man, who had no belief in God, was very much enthusiastic in making plans for his material existence and therefore opened a hospital to save the living. But after opening the hospital, he himself died within six months. So one should not spoil his human life, species of life, simply for the concocted material happiness of life through increasing artificial needs in the name of advancement of economic development and scientific knowledge. Rather, one should simply surrender unto the feet of the Lord to make a solution to all miseries of life. That is the instruction of Lord Kṛṣṇa directly in the Bhagavad-gītā, and that is the instruction of Śrīmad-Bhāgavatam by Brahmājī, the supreme father of all living beings.

Anyone denying this surrendering process as recommended both in the Bhagavad-gītā and in the Śrīmad-Bhāgavatam-and, for that matter, in all authorized scriptures-will be forced to surrender unto the laws of material nature. The living entity, by his constitutional position, is not independent. He must surrender, either unto the Lord or unto material nature. Material nature is also not independent of the Lord, since the Lord Himself has claimed material nature as mama māyā, or "My energy" (Bg. 7.14), and as me bhinnā prakṛtir aṣṭadhā, or "My separated energy in eight divisions" (Bg. 7.4). Therefore material nature is also controlled by the Lord, as He has claimed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram: "Under My direction only is material nature working, and thus are all things moving." And the living entities, being superior energy to matter, have choice and discrimination either to surrender unto the Lord or to surrender unto material nature. By surrendering unto the Lord, one is happy and liberated, but by surrendering unto material nature the living entity suffers. So the end of all suffering means surrendering unto the Lord because the surrendering process itself is bhava-cchidam (liberation from all material miseries), svasty-ayanam (perception of all happiness), and sumaṅgalam (the source of everything auspicious).

Therefore liberty, happiness and all good fortune can be attained only by surrendering unto the Lord because He is full liberty, full happiness and full auspiciousness. Such liberation and happiness are also unlimited, and they have been compared to the sky, although such liberation and happiness are infinitely greater than the sky. In our present position we can simply understand the magnitude of greatness when it is compared to the sky. We fail to measure the sky, but the happiness and liberty obtained in association with the Lord are far greater than the sky. That spiritual happiness is so great that it cannot be measured, even by the Lord Himself, not to speak of others.

It is said in the scriptures, brahma-saukhyaṁ tv anantam: spiritual happiness is unlimited. Here it is said that even the Lord cannot measure such happiness. This does not mean that the Lord cannot measure it and is therefore imperfect in that sense. The actual position is that the Lord can measure it, but the happiness in the Lord is also identical with the Lord on account of absolute knowledge. So the happiness derived from the Lord may be measured by the Lord, but the happiness increases again, and the Lord measures it again, and then again the happiness increases more and more, and the Lord measures it more and more, and as such there is eternally a competition between increment and measurement, so much so that the competition is never stopped, but goes on unlimitedly ad infinitum. Spiritual happiness is ānandāmbudhi-vardhanam, or the ocean of happiness which increases. The material ocean is stagnant, but the spiritual ocean is dynamic. In the Caitanya-caritāmṛta, (Ādi-līlā, Fourth Chapter) Kavirāja Gosvāmī has very nicely described this dynamic increment of the ocean of spiritual happiness in the transcendental person of Śrīmatī Rādhārāṇī, the pleasure potency of Lord Kṛṣṇa.

TEXT 37

nāhaṁ na yūyaṁ yad-ṛtāṁ gatiṁ vidur

na vāmadevaḥ kim utāpare surāḥ

tan-māyayā mohita-buddhayas tv idaṁ

vinirmitaṁ cātma-samaṁ vicakṣmahe

SYNONYMS

na-neither; aham-I; na-nor; yūyam-all you sons; yat-whose; ṛtām-factual; gatim-movements; viduḥ-do know; na-nor; vāmadevaḥ-Lord Śiva; kim-what; uta-else; apare-others; surāḥ-demigods; tat-by His; māyayā-by the illusory energy; mohita-bewildered; buddhayaḥ-with such intelligence; tu-but; idam-this; vinirmitam-what is created; ca-also; ātma-samam-by dint of one's personal ability; vicakṣmahe-observe.

Since neither Lord Śiva nor you nor I could ascertain the limits of spiritual happiness, how can other demigods know it? And because all of us are bewildered by the illusory external energy of the Supreme Lord, we can see only this manifested cosmos according to our individual ability.

We have many times mentioned the names of twelve selected authorities (dvādaśa-mahājana), of which Brahmā, Nārada and Lord Śiva head the list as the first, second and third in order of merit of those who know something of the Supreme Lord. Other demigods, semi-demigods, Gandharvas, Cāraṇas, Vidyādharas, human beings or asuras cannot possibly know fully about the potencies of the Absolute Lord, Śrī Kṛṣṇa. The demigods, semi-demigods, Gandharvas, etc., are all highly intelligent persons in the upper planets, the human beings are inhabitants of the intermediate planets, and the asuras are inhabitants of the lower planets. All of them have their respective conceptions and estimations of the Absolute Truth, as does the scientist or the empiric philosopher in human society. All such living entities are creatures of the material nature, and consequently they are bewildered by the wonderful display of the three modes of material nature. Such bewilderment is mentioned in the Bhagavad-gītā (7.13). Tribhir guṇamayair bhāvair ebhiḥ samam idaṁ jagat: every entity, beginning from Brahmā down to the ant, is individually bewildered by the three modes of material nature, namely goodness, passion and ignorance. Everyone thinks, in terms of individual capacity, that this universe, which is manifested before us, is all in all. And so the scientist in the human society of the twentieth century calculates the beginning and end of the universe in his own way. But what can the scientists know? Even Brahmā himself was once bewildered, thinking himself the only one Brahmā favored by the Lord, but later on, by the grace of the Lord, he came to know that there are innumerable more powerful Brahmās as well, in far bigger universes beyond this universe, and all of these universes combined together form ekapād-vibhūti, or one fourth of the manifestation of the Lord's creative energy. The other three fourths of His energy are displayed in the spiritual world, and so what can the tiny scientist with a tiny brain know of the Absolute Personality of Godhead, Lord Kṛṣṇa? The Lord says, therefore, mohitaṁ nābhijānāti mām ebhyaḥ param avyayam: [Bg. 7.13] bewildered by such modes of material nature, they cannot understand that beyond these manifestations is a Supreme Person who is the absolute controller of everything. Brahmā, Nārada and Lord Śiva know about the Lord to a considerable extent, and therefore one should follow the instructions of these great personalities instead of being satisfied with a tiny brain and its playful discoveries such as spacecraft and similar products of science. As the mother is the only authority to identify the father of a child, so the mother Vedas, presented by the recognized authority such as Brahmā, Nārada or Śiva, is the only authority to inform us about the Absolute Truth.

TEXT 38

yasyāvatāra-karmāṇi

gāyanti hy asmad-ādayaḥ

na yaṁ vidanti tattvena

tasmai bhagavate namaḥ

SYNONYMS

yasya-whose; avatāra-incarnation; karmāṇi-activities; gāyanti-chant in glorification; hi-indeed; asmat-ādayaḥ-persons like us; na-do not; yam-whom; vidanti-know; tattvena-cent percent as He is; tasmai-unto Him; bhagavate-unto the Personality of Godhead Śrī Kṛṣṇa; namaḥ-respectful obeisances.

Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is.

It is said that the transcendental name, form, quality, pastimes, paraphernalia, personality, etc., cannot possibly be perceived by the gross materialistic senses. But when the senses are purified by the process of hearing, chanting, remembering, and worshiping the lotus feet of the holy Deity, etc., the Lord reveals Himself proportionately to the advancement of the quality of devotional service (ye yathā māṁ prapadyante [Bg. 4.11]). One should not expect the Lord to be an order-supplying agent who must be present before us as soon as we desire to see Him. We must be ready to undergo the prescribed devotional duties, following the path shown by the predecessors in the disciplic succession from Brahmā, Nārada and similar authorities. As the senses are progressively purified by bona fide devotional service, the Lord reveals His identity according to the spiritual advancement of the devotee. But one who is not in the line of devotional service can hardly perceive Him simply by calculations and philosophical speculations. Such a hard worker can present a jugglery of words before an audience, but can never know the Supreme Personality of Godhead in His personal feature. The Lord has clearly stated in the Bhagavad-gītā that one can know Him only by devotional service. No one can know the Lord by any puffed-up material process of challenge, but the humble devotee can please the Lord by his earnest devotional activities. Thus the Lord reveals Himself proportionately before the devotee. Lord Brahmā therefore offers his respectful obeisances as a bona fide spiritual master and advises us to follow the process of śravaṇa and kīrtana. Simply by this process, or simply by hearing and chanting the glories of the activities of the Lord's incarnation, one can certainly see within himself the identity of the Lord. We have already discussed this subject in volume one of Śrīmad-Bhāgavatam, in connection with this verse:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

The conclusion is that one cannot know the Supreme Personality of Godhead fully by any method, but He can be seen and felt partially by the devotional service process of hearing, chanting, etc.

TEXT 39

sa eṣa ādyaḥ puruṣaḥ

kalpe kalpe sṛjaty ajaḥ

ātmātmany ātmanātmānaṁ

sa saṁyacchati pāti ca

SYNONYMS

saḥ-He; eṣaḥ-the very; ādyaḥ-the original Personality of Godhead; puruṣaḥ-the Mahā-Viṣṇu incarnation, a plenary portion of Govinda, Lord Kṛṣṇa; kalpe kalpe-in each and every millennium; sṛjati-creates; ajaḥ-the unborn; ātmā-self; ātmani-upon the self; ātmanā-by His own self; ātmānam-own self; saḥ-He; saṁyacchati-absorbs; pāti-maintains; ca-also.

That supreme original Personality of Godhead, Lord Śrī Kṛṣṇa, expanding His plenary portion as Mahā-Viṣṇu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again.

The creation is nondifferent from the Lord, and still He is not in the creation. This is explained in the Bhagavad-gītā (9.4) as follows:

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

The impersonal conception of the Absolute Truth is also a form of the Lord called avyakta-mūrti. Mūrti means "form," but because His impersonal feature is inexplicable to our limited senses, He is the avyakta-mūrti form, and in that inexplicable form of the Lord the whole creation is resting; or, in other words, the whole creation is the Lord Himself, and the creation is also nondifferent from Him, but simultaneously He, as the original Personality of Godhead Śrī Kṛṣṇa, is aloof from the created manifestation. The impersonalist gives stress to the impersonal form or feature of the Lord and does not believe in the original personality of the Lord, but the Vaiṣṇavas accept the original form of the Lord, of whom the impersonal form is merely one of the features. The impersonal and personal conceptions of the Lord are existing simultaneously, and this fact is clearly described both in the Bhagavad-gītā and in the Śrīmad-Bhāgavatam, and also in other Vedic scriptures. Inconceivable to human intelligence, the idea must simply be accepted on the authority of the scriptures, and it can only be practically realized by the progress of devotional service unto the Lord, and never by mental speculation or inductive logic. The impersonalists depend more or less on inductive logic, and therefore they always remain in darkness about the original Personality of Godhead Śrī Kṛṣṇa. Their conception of Kṛṣṇa is not clear, although everything is clearly mentioned in all the Vedic scriptures. A poor fund of knowledge cannot comprehend the existence of an original personal form of the Lord when He is expanded in everything. This imperfectness is due, more or less, to the material conception that a substance distributed widely in parts can no longer exist in the original form.

The original Personality of Godhead (ādyaḥ), Govinda, expands Himself as the Mahā-Viṣṇu incarnation and rests in the Causal Ocean, which He Himself creates. The Brahma-saṁhitā (5.47) confirms this as follows:

yaḥ kāraṇārṇava-jale bhajati sma yoga-

nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ

ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Lord Brahmājī says in his Brahma-saṁhitā, "I worship the primeval Lord Govinda, who lies down in the Causal Ocean in His plenary portion as Mahā-Viṣṇu, with all the universes generating from the pores of hair on His transcendental body, and who accepts the mystic slumber of eternity."

So this Mahā-Viṣṇu is the first incarnation in the creation, and from Him all the universes are generated and all material manifestations are produced, one after another. The Causal Ocean is created by the Lord as the mahat-tattva, as a cloud in the spiritual sky, and is only a part of His different manifestations. The spiritual sky is an expansion of His personal rays, and He is the mahat-tattva cloud also. He lies down and generates the universes by His breathing, and again, by entering into each universe as Garbhodakaśāyī Viṣṇu, He creates Brahmā, Śiva and many other demigods for maintenance of the universe and again absorbs the whole thing into His person as confirmed in the Bhagavad-gītā (9.7):

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

"O son of Kuntī, when the kalpa, or the duration of the life of Brahmā, is ended, then all the created manifestations enter into My prakṛti, or energy, and again, when I desire, the same creation takes place by My personal energy."

The conclusion is that these are all but displays of the Lord's inconceivable personal energies, of which no one can have any full information. This point we have already discussed.

TEXTS 40-41

viśuddhaṁ kevalaṁ jñānaṁ

pratyak samyag avasthitam

satyaṁ pūrṇam anādy-antaṁ

nirguṇaṁ nityam advayam

ṛṣe vidanti munayaḥ

praśāntātmendriyāśayāḥ

yadā tad evāsat-tarkais

tirodhīyeta viplutam

SYNONYMS

viśuddham-without any material tinge; kevalam-pure and perfect; jñānam-knowledge; pratyak-all-pervading; samyak-in fullness; avasthitam-situated; satyam-truth; pūrṇam-absolute; anādi-without any beginning; antam-and so also without any end; nirguṇam-devoid of material modes; nityam-eternal; advayam-without any rival; ṛṣe-O Nārada, O great sage; vidanti-they can only understand; munayaḥ-the great thinkers; praśānta-pacified; ātma-self; indriya-senses; āśayāḥ-sheltered; yadā-while; tat-that; eva-certainly; asat-untenable; tarkaiḥ-arguments; tiraḥ-dhīyeta-disappears; viplutam-distorted.

The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. O Nārada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight.

Here is an estimation of the Lord apart from His transcendental activities in the temporary, material creations. Māyāvāda philosophy tries to designate the Lord as contaminated by a material body when He accepts forms of incarnation. This sort of interpolation is completely denied herein by the explanation that the Lord's position is pure and unalloyed in all circumstances. According to Māyāvāda philosophy, the spirit soul, when covered by nescience, is designated as jīva, but when freed from such ignorance or nescience he merges in the impersonal existence of the Absolute Truth. But here it is said that the Lord is eternally the symbol of full and perfect knowledge. This is His speciality: perpetual freedom from all material contaminations. This distinguishes the Lord from the individual, common living entities who have the aptitude for being subordinated by nescience and thus becoming materially designated. In the Vedas it is said that the Lord is vijñānam ānandam, full of bliss and knowledge. The conditioned souls are never to be compared to Him because such individual souls have the tendency to become contaminated. Although after liberation the living entity can become one with the same quality of existence as the Lord, his very tendency to become contaminated, which the Lord never has, makes the individual living entity different from the Lord. In the Vedas it is said, śuddham apāpa-viddham: the individual ātmā becomes polluted by sin, but the Lord is never contaminated by sins. The Lord is compared to the powerful sun. The sun is never contaminated by anything infectious because it is so powerful. On the contrary, infected things are sterilized by the rays of the sun. Similarly, the Lord is never contaminated by sins; on the contrary, the sinful living entities become sterilized by contact with the Lord. This means that the Lord is also all-pervading like the sun, and as such the word pratyak is used in this verse. Nothing is excluded from the existence of the Lord's potential expansions. The Lord is within everything, and He is all-covering also, without being disturbed by the activities of the individual souls. He is therefore infinite, and the living entities are infinitesimal. In the Vedas it is said that only the Lord alone exists, and all others' existences depend on Him. He is the generating reservoir for everyone's existential capacity; He is the Supreme Truth of all other categorical truths. He is the source of everyone's opulence, and therefore no one can equal Him in opulence. Being full of all opulences, namely wealth, fame, strength, beauty, knowledge and renunciation, certainly He is the Supreme Person. And because He is a person, He has many personal qualities, although He is transcendental to the material modes. We have already discussed the statement, itthaṁ-bhūta-guṇo hariḥ (SB 1.7.10). His transcendental qualities are so attractive that even the liberated souls (ātmārāmas) are also attracted by them. Although possessed of all personal qualities, He is nevertheless omnipotent. Therefore, personally He has nothing to do, for everything is being carried out by His omnipotent energies. This is confirmed by the Vedic mantras: parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport]. This suggests His specific spiritual form, which can never be experienced by the material senses. He can be seen only when the senses are purified by devotional service (yam evaiṣa vṛṇute tena -labhyaḥ Kaṭha Upaniṣad 1.2.23). As such, there are basic differences between the Lord and the living entities, in so many respects. No one can be compared to the Lord, as the Vedas declare (ekam evādvitīyaṁ brahma, dvaitād vai bhayaṁ bhavati). The Lord has no competitor, and He has nothing to fear from any other being, nor can anyone be equal to Him. Although He is the root of all other beings, there are basic differences between Him and other beings. Otherwise there would have been no necessity for the statement in the previous verse that no one can know Him one hundred percent as He is (na yaṁ vidanti tattvena). That no one can fully understand Him is explained also in this verse, but the qualification for understanding to some degree is mentioned here. Only the praśāntas, or the unalloyed devotees of the Lord, can know Him to a greater extent. The reason is that the devotees have no demands in their lives but to be obedient servants of the Lord, while all others, namely the empiric philosophers, the mystics and the fruitive workers, all basically have some demand, and as such they cannot be pacified. The fruitive worker wants reward for his work, the mystic wants some perfection of life, and the empiric philosopher wants to merge in the existence of the Lord. Somehow or other, as long as there is a demand for sense satisfaction, there is no chance for pacification; on the contrary, by unnecessary dry speculative arguments, the whole matter becomes distorted, and thus the Lord moves still further away from our understanding. The dry speculators, however, because of their following the principles of austerity and penance, can have knowledge of the impersonal features of the Lord to some extent, but there is no chance of their understanding His ultimate form as Govinda because only the amalātmanas, or the completely sinless persons, can accept pure devotional service to the Lord, as confirmed in the Bhagavad-gītā (7.28):

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

TEXT 42

ādyo 'vatāraḥ puruṣaḥ parasya

kālaḥ svabhāvaḥ sad-asan-manaś ca

dravyaṁ vikāro guṇa indriyāṇi

virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ

SYNONYMS

ādyaḥ-first; avatāraḥ-incarnation; puruṣaḥ-Kāraṇārṇavaśāyī Viṣṇu; parasya-of the Lord; kālaḥ-time; svabhāvaḥ-space; sat-result; asat-cause; manaḥ-mind; ca-also; dravyam-elements; vikāraḥ-material ego; guṇaḥ-modes of nature; indriyāṇi-senses; virāṭ-the complete whole body; svarāṭ-Garbhodakaśāyī Viṣṇu; sthāsnu-immovable; cariṣṇu-movable; bhūmnaḥ-of the Supreme Lord.

Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.

That the material creation is not permanent has been discussed many times hereinbefore. The material creation is but a temporary exhibition of the material energy of the Almighty God. This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called māyā, or illusion. It is called illusion because the living beings under the clutches of māyā are not factually enjoyers, although they think that they are, being illusioned by māyā. Such illusioned living entities are given a chance at intervals to rectify their perverted mentality of becoming false masters of the material nature, and they are imparted lessons from the Vedas about their eternal relationship with the Supreme Lord Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]). So the temporary creation of the material manifestation is an exhibition of the material energy of the Lord, and to manage the whole show the Supreme Lord incarnates Himself as the Kāraṇārṇavaśāyī Viṣṇu just as a magistrate is deputed by the government to manage affairs temporarily. This Kāraṇodakaśāyī Viṣṇu causes the manifestation of material creation by looking over His material energy (sa aikṣata). In the first volume of this book we have already discussed to some extent the explanation of the verse jagṛhe pauruṣaṁ rūpam. The duration of the illusory play of material creation is called a kalpa, and we have already discussed the creation's taking place in kalpa after kalpa. By His incarnation and potential activities, the complete ingredients of creation, namely time, space, cause, result, mind, the gross and subtle elements and their interactional modes of nature-goodness, passion and ignorance-and then the senses and their reservoir source, the gigantic universal form as the second incarnation Garbhodakaśāyī Viṣṇu, and all living beings, both moving and standing, which come out of the second incarnation, all became manifested. Ultimately, all these creative elements and the creation itself are but potential manifestations of the Supreme Lord; nothing is independent of the control of the Supreme Being. This first incarnation in the material creation, namely Kāraṇārṇavaśāyī Viṣṇu, is the plenary part of the original Personality of Godhead, Śrī Kṛṣṇa, described in the Brahma-saṁhitā (5.48) as follows:

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

All the innumerable universes are maintained only during the breathing period of Mahā-Viṣṇu, or Kāraṇārṇavaśāyī Viṣṇu, who is only a plenary part of Govinda, the original Personality of Godhead Lord Kṛṣṇa.

TEXTS 43-45

ahaṁ bhavo yajña ime prajeśā

dakṣādayo ye bhavad-ādayaś ca

svarloka-pālāḥ khagaloka-pālā

nṛloka-pālās talaloka-pālāḥ

gandharva-vidyādhara-cāraṇeśā

ye yakṣa-rakṣoraga-nāga-nāthāḥ

ye vā ṛṣīṇām ṛṣabhāḥ pitṝṇāṁ

daityendra-siddheśvara-dānavendrāḥ

anye ca ye preta-piśāca-bhūta-

kūṣmāṇḍa-yādo-mṛga-pakṣy-adhīśāḥ

yat kiñca loke bhagavan mahasvad

ojaḥ-sahasvad balavat kṣamāvat

śrī-hrī-vibhūty-ātmavad adbhutārṇaṁ

tattvaṁ paraṁ rūpavad asva-rūpam

SYNONYMS

aham-myself (Brahmājī); bhavaḥ-Lord Śiva; yajñaḥ-Lord Viṣṇu; ime-all these; prajā-īśāḥ-the father of the living beings; dakṣa-ādayaḥ-Dakṣa, Marīci, Manu, etc.; ye-those; bhavat-yourself; ādayaḥ ca-and the bachelors (Sanat-kumāra and his brothers); svarloka-pālāḥ-the leaders of the heavenly planets; khagaloka-pālāḥ-the leaders of space travelers; nṛloka-pālāḥ-the leaders of mankind; talaloka-pālāḥ-the leaders of the lower planets; gandharva-the residents of Gandharvaloka; vidyādhara-the residents of the Vidyādhara planet; cāraṇa-īśāḥ-the leaders of the Cāraṇas; ye-as also others; yakṣa-the leaders of the Yakṣas; rakṣa-demons; uraga-snakes; nāga-nāthāḥ-the leaders of Nāgaloka (below the earth); ye-others; vā-also; ṛṣīṇām-of the sages; ṛṣabhāḥ-the chief; pitṝṇām-of the forefathers; daitya-indra-leaders of the atheists; siddha-īśvara-leaders of the Siddhaloka planets (spacemen); dānava-indrāḥ-leaders of the non-Āryans; anye-besides them; ca-also; ye-those; preta-dead bodies; piśāca-evil spirits; bhūta-jinn; kūṣmāṇḍa-a special type of evil spirit; yādaḥ-aquatics; mṛga-animals; pakṣi-adhīśāḥ-giant eagles; yat-anything; kim ca-and everything; loke-in the world; bhagavat-possessed of bhaga, or extraordinary power; mahasvat-of a special degree; ojaḥ-sahasvat-specific mental and sensual dexterity; balavat-possessed of strength; kṣamāvat-possessed of forgiveness; śrī-beauty; hrī-ashamed of impious acts; vibhūti-riches; ātmavat-possessed of intelligence; adbhuta-wonderful; arṇam-race; tattvam-specific truth; param-transcendental; rūpavat-as if the form of; asva-rūpam-not the form of the Lord.

I myself [Brahmā], Lord Śiva, Lord Viṣṇu, great generators of living beings like Dakṣa and Prajāpati, yourselves [Nārada and the Kumāras], heavenly demigods like Indra and Candra, the leaders of the Bhūrloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyādhara planets, the leaders of the Cāraṇaloka planets, the leaders of the Yakṣas, Rakṣas and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kūṣmāṇḍas, great aquatics, great beasts and great birds, etc.-in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless-may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord.

Those in the list given above, beginning from the name Brahmājī, the first living creature within the universe, down to Lord Śiva, Lord Viṣṇu, Nārada and other powerful demigods, men, supermen, sages, ṛṣis, and other lower creatures of extraordinary strength and opulence, including the dead bodies, satans, evil spirits, jinn, aquatics, birds and beasts, may appear to be the Supreme Lord, but factually none of them is the Supreme Lord; every one of them possesses only a fragment of the great potencies of the Supreme Lord. The less intelligent man is surprised to see the wonderful actions of material phenomena, as the aborigines are fearful of a great thunderbolt, a great and gigantic banyan tree, or a great lofty mountain in the jungle. For such undeveloped human beings, merely the slight display of the Lord's potency is captivating. A still more advanced person is captivated by the powers of the demigods and goddesses. Therefore, those who are simply astonished by the powers of anything in the creation of the Lord, without any factual information of the Lord Himself, are known as śaktas, or worshipers of the great powers. The modern scientist is also captivated by the wonderful actions and reactions of natural phenomena and therefore is also a śakta. These lower-grade persons gradually rise to become saurīyas (worshipers of the sun-god) or gāṇapatyas (worshipers of the mass of people as janatā janārdana or daridra-nārāyaṇa, etc., in the form of Gaṇapati) and then rise to the platform of worshiping Lord Śiva in search for the ever-existing soul, and then to the stage of worshiping Lord Viṣṇu, the Supersoul, etc., without any information of Govinda, Lord Kṛṣṇa, who is the original Lord Viṣṇu. In other ways some are worshipers of race, nationality, birds, beasts, evil spirits, satans, etc. The general worship of Śanideva, the lord of distressful condition, and Sītalādevī, the goddess of smallpox, is also common to the mass of people, and there are many foolish men who worship the mass of people or the poor class of men. So different persons, societies and communities, etc., worship some of the potent manifestations of the Lord, wrongly accepting the powerful object as God. But in this verse it is advised by Brahmājī that none of them is the Supreme Lord; they are only borrowed plumes from the original Almighty Lord Śrī Kṛṣṇa. When the Lord advises in Bhagavad-gītā to worship Him alone, it is to be understood that worshiping Lord Kṛṣṇa includes worshiping all that is mentioned, because He, Lord Kṛṣṇa, includes everyone.

When the Lord is described as formless in the Vedic literatures, it is to be understood that all these forms mentioned above, within the experience of universal knowledge, are different exhibitions of the Lord's transcendental potencies only, and none of them factually represents the transcendental form of the Lord. But when the Lord actually descends on the earth or anywhere within the universe, the less intelligent class of men also mistake Him to be one of them, and thus they imagine the Transcendence to be formless or impersonal. Factually, the Lord is not formless, nor does He belong to any of the multiforms experienced within the universal forms. One should try to know the truth about the Lord by following the instruction of Brahmājī.

TEXT 46

prādhānyato yān ṛṣa āmananti

līlāvatārān puruṣasya bhūmnaḥ

āpīyatāṁ karṇa-kaṣāya-śoṣān

anukramiṣye ta imān supeśān

SYNONYMS

prādhānyataḥ-chiefly; yān-all those; ṛṣe-O Nārada; āmananti-worship; līlā-pastimes; avatārān-incarnations; puruṣasya-of the Personality of Godhead; bhūmnaḥ-the Supreme; āpīyatām-in order to be relished by you; karṇa-ears; kaṣāya-foul matter; śoṣān-that which evaporates; anukramiṣye-shall state one after another; te-they; imān-as they are in my heart; su-peśān-all pleasing to hear.

O Nārada, now I shall state, one after another, the transcendental incarnations of the Lord known as līlā-avatāras. Hearing of their activities counteracts all foul matters accumulated in the ear. These pastimes are pleasing to hear and are to be relished. Therefore they are in my heart.

As it was said in the beginning of Śrīmad-Bhāgavatam (1.5.8), one cannot be fully satisfied by hearing unless and until one is given a chance to hear of the transcendental activities of the Lord. So Brahmājī is also trying, in this verse, to stress the importance of narrating the transcendental pastimes of the Lord as He comes and manifests Himself here on the surface of the material planets. Every living entity has a tendency to hear pleasing messages, and as such almost every one of us is inclined to hear news and talks broadcast by the radio stations. But the difficulty is that no one is satisfied at heart by hearing all those messages. The cause of such dissatisfaction is the incompatibility of the message with the innermost stratum of the living soul. This transcendental literature is especially prepared by Śrīla Vyāsadeva to give the utmost satisfaction to the people in general by narration of the activities of the Lord, as instructed by Śrī Nārada Muni to Śrīla Vyāsadeva. Such activities of the Lord are principally of two varieties. One concerns the mundane manifestation of the material creative force, and the other deals with His pastimes in the form of different incarnations in terms of the time and place. There are innumerable incarnations of the Lord, like the waves of the river flowing constantly in and out. Less intelligent persons take more interest in the creative forces of the Lord in the material world, and, being disconnected from their relationship with the Lord, they put forward many theories of the creation in the name of scientific research. The devotees of the Lord, however, know well how the creative forces work concurrently by the action and reaction of the material energy of the Lord. Therefore they take more interest in the transcendental activities of the Lord as He incarnates Himself on the surface of the material world. Śrīmad-Bhāgavatam is the history of such activities of the Lord, and people who take interest in hearing Śrīmad-Bhāgavatam clear their hearts of accumulated mundane filth. There are a thousand and one rash literatures on the market, but one who has taken interest in the Śrīmad-Bhāgavatam loses all interest in such filthy literatures. Śrī Brahmājī is thus attempting to narrate the principal incarnations of the Lord so that they may be drunk by Nārada as transcendental nectar.

Thus end the Bhaktivedanta purports of the Second Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Puruṣa-sūkta Confirmed."

Chapter Seven

Scheduled Incarnations with Specific Functions

TEXT 1

brahmovāca

yatrodyataḥ kṣiti-taloddharaṇāya bibhrat

krauḍīṁ tanuṁ sakala-yajña-mayīm anantaḥ

antar-mahārṇava upāgatam ādi-daityaṁ

taṁ daṁṣṭrayādrim iva vajra-dharo dadāra

SYNONYMS

brahmā uvāca-Lord Brahmā said; yatra-at that time (when); udyataḥ-attempted; kṣiti-tala-the planet earth; uddharaṇāya-for the matter of lifting; bibhrat-assumed; krauḍīm-pastimes; tanum-form; sakala-total; yajña-mayīm-all-inclusive sacrifices; anantaḥ-the Unlimited; antar-within the universe; mahā-arṇave-the great Garbha Ocean; upāgatam-having arrived at; ādi-the first; daityam-demon; tam-him; daṁṣṭrayā-by the tusk; adrim-the flying mountains; iva-like; vajra-dharaḥ-the controller of the thunderbolts; dadāra-pierced.

Lord Brahmā said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon [Hiraṇyākṣa] appeared, and the Lord pierced him with His tusk.

Since the beginning of creation, the demons and the demigods, or the Vaiṣṇavas, are always the two classes of living beings to dominate the planets of the universes. Lord Brahmā is the first demigod, and Hiraṇyākṣa is the first demon in this universe. Only under certain conditions do the planets float as weightless balls in the air, and as soon as these conditions are disturbed, the planets may fall down in the Garbhodaka Ocean, which covers half the universe. The other half is the spherical dome within which the innumerable planetary systems exist. The floating of the planets in the weightless air is due to the inner constitution of the globes, and the modernized drilling of the earth to exploit oil from within is a sort of disturbance by the modern demons and can result in a greatly harmful reaction to the floating condition of the earth. A similar disturbance was created formerly by the demons headed by Hiraṇyākṣa (the great exploiter of the gold rush), and the earth was detached from its weightless condition and fell down into the Garbhodaka Ocean. The Lord, as maintainer of the whole creation of the material world, therefore assumed the gigantic form of a boar with a proportionate snout and picked up the earth from within the water of Garbhodaka. Śrī Jayadeva Gosvāmī, the great Vaiṣṇava poet, sang as follows:

vasati daśana-śikhare dharaṇī tava lagnā

śaśini kalaṅka-kaleva nimagnā

keśava dhṛta-śūkara-rūpa

jaya jagadīśa hare

"O Keśava! O Supreme Lord who have assumed the form of a boar! O Lord! The planet earth rested on Your tusks, and it appeared like the moon engraved with spots."

Such is the symptom of an incarnation of the Lord. The incarnation of the Lord is not the concocted idea of fanciful men who create an incarnation out of imagination. The incarnation of the Lord appears under certain extraordinary circumstances like the above-mentioned occasion, and the incarnation performs a task which is not even imaginable by the tiny brain of mankind. The modern creators of the many cheap incarnations may take note of the factual incarnation of God as the gigantic boar with a suitable snout to carry the planet earth.

When the Lord appeared to pick up the earth, the demon of the name Hiraṇyākṣa tried to create a disturbance in the methodical functions of the Lord, and therefore he was killed by being pierced by the Lord's tusk. According to Śrīla Jīva Gosvāmī, the demon Hiraṇyākṣa was killed by the hand of the Lord. Therefore his version is that after being killed by the hand of the Lord, the demon was pierced by the tusk. Śrīla Viśvanātha Cakravartī Ṭhākura confirms this version.

TEXT 2

jāto rucer ajanayat suyamān suyajña

ākūti-sūnur amarān atha dakṣiṇāyām

loka-trayasya mahatīm aharad yad ārtiṁ

svāyambhuvena manunā harir ity anūktaḥ

SYNONYMS

jātaḥ-was born; ruceḥ-of the wife of Prajāpati; ajanayat-gave birth; suyamān-headed by Suyama; suyajñaḥ-Suyajña; ākūti-sūnuḥ-of the son of Ākūti; amarān-the demigods; atha-thus; dakṣiṇāyām-unto the wife of the name Dakṣiṇā; loka-the planetary systems; trayasya-of the three; mahatīm-very great; aharat-diminished; yat-all those; ārtim-distresses; svāyambhuvena-by the Manu named Svāyambhuva; manunā-by the father of mankind; hariḥ-Hari; iti-thus; anūktaḥ-named.

The Prajāpati first begot Suyajña, in the womb of his wife Ākūti, and then Suyajña begot demigods, headed by Suyama, in the womb of his wife Dakṣiṇā. Suyajña, as the Indradeva, diminished very great miseries in the three planetary systems [upper, lower and intermediate], and because he so diminished the miseries of the universe, he was later called Hari by the great father of mankind, namely Svāyambhuva Manu.

In order to guard against the invention of unauthorized incarnations of God by the fanciful, less intelligent persons, the name of the father of the bona fide incarnation is also mentioned in the authorized revealed scriptures. No one, therefore, can be accepted as an incarnation of the Lord if his father's name, as well as the name of the village or place in which he appears, is not mentioned by the authorized scriptures. In the Bhāgavata Purāṇa the name of the Kalki incarnation, which is to take place in almost four hundred thousand years, is mentioned along with the name of His father and the name of the village in which He will appear. A sane man, therefore, does not accept any cheap edition of an incarnation without reference to the authorized scriptures.

TEXT 3

jajñe ca kardama-gṛhe dvija devahūtyāṁ

strībhiḥ samaṁ navabhir ātma-gatiṁ sva-mātre

ūce yayātma-śamalaṁ guṇa-saṅga-paṅkam

asmin vidhūya kapilasya gatiṁ prapede

SYNONYMS

jajñe-took birth; ca-also; kardama-the Prajāpati named Kardama; gṛhe-in the house of; dvija-O brāhmaṇa; devahūtyām-in the womb of Devahūti; strībhiḥ-by women; samam-accompanied by; navabhiḥ-by nine; ātma-gatim-spiritual realization; sva-mātre-unto His own mother; ūce-uttered; yayā-by which; ātma-śamalam-coverings of the spirit soul; guṇa-saṅga-associated with the modes of nature; paṅkam-mud; asmin-this very life; vidhūya-being washed off; kapilasya-of Lord Kapila; gatim-liberation; prapede-achieved.

The Lord then appeared as the Kapila incarnation, being the son of the prajāpati brāhmaṇa Kardama and his wife, Devahūti, along with nine other women [sisters]. He spoke to His mother about self-realization, by which, in that very lifetime, she became fully cleansed of the mud of the material modes and thereby achieved liberation, the path of Kapila.

The instructions of Lord Kapila to His mother Devahūti are fully described in the Third Canto (Chapters 25-32) of the Śrīmad-Bhāgavatam, and anyone who follows the instructions can achieve the same liberation obtained by Devahūti. The Lord spoke Bhagavad-gītā, and thereby Arjuna achieved self-realization, and even today anyone who follows the path of Arjuna can also attain the same benefit as Śrī Arjuna. The scriptures are meant for this purpose. Foolish, unintelligent persons make their own interpretations by imagination and thus mislead their followers, causing them to remain in the dungeon of material existence. However, simply by following the instructions imparted by Lord Kṛṣṇa or Lord Kapila, one can obtain the highest benefit, even today.

The word ātma-gatim is significant in the sense of perfect knowledge of the Supreme. One should not be satisfied simply by knowing the qualitative equality of the Lord and the living being. One should know the Lord as much as can be known by our limited knowledge. It is impossible for the Lord to be known perfectly as He is, even by such liberated persons as Śiva or Brahmā, so what to speak of other demigods or men in this world. Still, by following the principles of the great devotees and the instructions available in the scriptures, one can know to a considerable extent the features of the Lord. His Lordship Kapila, the incarnation of the Lord, instructed His mother fully about the personal form of the Lord, and thereby she realized the personal form of the Lord and was able to achieve a place in the Vaikuṇṭhaloka where, Lord Kapila predominates. Every incarnation of the Lord has His own abode in the spiritual sky. Therefore Lord Kapila also has His separate Vaikuṇṭha planet. The spiritual sky is not void. There are innumerable Vaikuṇṭha planets, and in each of them the Lord, by His innumerable expansions, predominates, and the pure devotees who are there also live in the same style as the Lord and His eternal associates.

When the Lord descends personally or by His personal plenary expansions, such incarnations are called aṁśa, kalā, guṇa, yuga and manvantara incarnations, and when the Lord's associates descend by the order of the Lord, such incarnations are called śaktyāveśa incarnations. But in all cases all the incarnations are supported by the invulnerable statements of the authorized scriptures, and not by any imagination of some self-interested propagandist. Such incarnations of the Lord, in either of the above categories, always declare the Supreme Personality of Godhead to be the ultimate truth. The impersonal conception of the supreme truth is just a process of negation of the form of the Lord from the mundane conception of the supreme truth.

The living entities, by their very constitution, are spiritually as good as the Lord, and the only difference between them is that the Lord is always supreme and pure, without contamination by the modes of material nature, whereas the living entities are apt to be contaminated by association with the material modes of goodness, passion and ignorance. This contamination by the material modes can be washed off completely by knowledge, renunciation and devotional service. Devotional service to the Lord is the ultimate issue, and therefore those who are directly engaged in the devotional service of the Lord not only acquire the necessary knowledge in spiritual science, but also attain detachment from material connection and are thus promoted to the kingdom of God by complete liberation, as stated in the Bhagavad-gītā (14.26):

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

Even in the nonliberated stage, a living entity can be directly engaged in the transcendental loving service of the Personality of Godhead Lord Kṛṣṇa or His plenary expansions like Rāma and Narasiṁha. Thus, with the proportionate improvement of such transcendental devotional service, the devotee makes definite progress toward brahma-gatim or ātma-gatim, and ultimately attains kapilasya gatim, or the abode of the Lord, without difficulty. The antiseptic potency of devotional service to the Lord is so great that it can neutralize the material infection even in the present life of a devotee. A devotee does not need to wait for his next birth for complete liberation.

TEXT 4

atrer apatyam abhikāṅkṣata āha tuṣṭo

datto mayāham iti yad bhagavān sa dattaḥ

yat-pāda-paṅkaja-parāga-pavitra-dehā

yogarddhim āpur ubhayīṁ yadu-haihayādyāḥ

SYNONYMS

atreḥ-of the sage Atri; apatyam-issue; abhikāṅkṣataḥ-having prayed for; āha-said it; tuṣṭaḥ-being satisfied; dattaḥ-given over; mayā-by me; aham-myself; iti-thus; yat-because; bhagavān-the Personality of Godhead; saḥ-He; dattaḥ-Dattātreya; yat-pāda-one whose feet; paṅkaja-lotus; parāga-dust; pavitra-purified; dehāḥ-body; yoga-mystic; ṛddhim-opulence; āpuḥ-got; ubhayīm-for both the worlds; yadu-the father of the Yadu dynasty; haihaya-ādyāḥ-and others, like King Haihaya.

The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri's son, Dattātreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.

Transcendental relations between the Personality of Godhead and the living entities are eternally established in five different affectionate humors, which are known as śānta, dāsya, sakhya, vātsalya and mādhurya. The sage Atri was related with the Lord in the affectionate vātsalya humor, and therefore, as a result of his devotional perfection, he was inclined to have the Personality of Godhead as his son. The Lord accepted his prayer, and He gave Himself as the son of Atri. Such a relation of sonhood between the Lord and His pure devotees can be cited in many instances. And because the Lord is unlimited, He has an unlimited number of father-devotees. Factually the Lord is the father of all living entities, but out of transcendental affection and love between the Lord and His devotees, the Lord takes more pleasure in becoming the son of a devotee than in becoming one's father. The father actually serves the son, whereas the son only demands all sorts of services from the father; therefore a pure devotee who is always inclined to serve the Lord wants Him as the son, and not as the father. The Lord also accepts such service from the devotee, and thus the devotee becomes more than the Lord. The impersonalists desire to become one with the Supreme, but the devotee becomes more than the Lord, surpassing the desire of the greatest monist. Parents and other relatives of the Lord achieve all mystic opulences automatically because of their intimate relationship with the Lord. Such opulences include all details of material enjoyment, salvation and mystic powers. Therefore, the devotee of the Lord does not seek them separately, wasting his valuable time in life. The valuable time of one's life must therefore be fully engaged in the transcendental loving service of the Lord. Then other desirable achievements are automatically gained. But even after obtaining such achievements, one should be on guard against the pitfall of offenses at the feet of the devotees. The vivid example is Haihaya, who achieved all such perfection in devotional service but, because of his offense at the feet of a devotee, was killed by Lord Paraśurāma. The Lord became the son of the great sage Atri and became known as Dattātreya.

TEXT 5

taptaṁ tapo vividha-loka-sisṛkṣayā me

ādau sanāt sva-tapasaḥ sa catuḥ-sano 'bhūt

prāk-kalpa-samplava-vinaṣṭam ihātma-tattvaṁ

samyag jagāda munayo yad acakṣatātman

SYNONYMS

taptam-having undergone austerities; tapaḥ-penance; vividha-loka-different planetary systems; sisṛkṣayā-desiring to create; me-of mine; ādau-at first; sanāt-from the Personality of Godhead; sva-tapasaḥ-by dint of my own penances; saḥ-He (the Lord); catuḥ-sanaḥ-the four bachelors named Sanat-kumāra, Sanaka, Sanandana and Sanātana; abhūt-appeared; prāk-previous; kalpa-creation; samplava-in the inundation; vinaṣṭam-devastated; iha-in this material world; ātma-the spirit; tattvam-truth; samyak-in complete; jagāda-became manifested; munayaḥ-sages; yat-that which; acakṣata-saw clearly; ātman-the spirit.

To create different planetary systems I had to undergo austerities and penance, and the Lord, thus being pleased with me, incarnated in four sanas [Sanaka, Sanat-kumāra, Sanandana and Sanātana]. In the previous creation the spiritual truth was devastated, but the four sanas explained it so nicely that the truth at once became clearly perceived by the sages.

The Viṣṇu-sahasra-nāma prayers mention the Lord's name as sanāt and sanātanatama. The Lord and the living entities are both qualitatively sanātana, or eternal, but the Lord is sanātana-tama or the eternal in the superlative degree. The living entities are positively sanātana, but not superlatively, because the living entities are apt to fall to the atmosphere of noneternity. Therefore, the living entities are quantitatively different from the superlative sanātana, the Lord.

The word san is also used in the sense of charity; therefore when everything is given up in charity unto the Lord, the Lord reciprocates by giving Himself unto the devotee. This is also confirmed in the Bhagavad-gītā (4.11): ye yathā māṁ prapadyante. Brahmājī wanted to create the whole cosmic situation as it was in the previous millennium, and because, in the last devastation, knowledge of the Absolute Truth was altogether erased from the universe, he desired that the same knowledge again be renovated; otherwise there would be no meaning in the creation. Because transcendental knowledge is a prime necessity, the ever-conditioned souls are given a chance for liberation in every millennium of creation. This mission of Brahmājī was fulfilled by the grace of the Lord when the four sanas, namely Sanaka, Sanat-kumāra, Sanandana and Sanātana, appeared as his four sons. These four sanas were incarnations of the knowledge of the Supreme Lord, and as such they explained transcendental knowledge so explicitly that all the sages could at once assimilate this knowledge without the least difficulty. By following in the footsteps of the four Kumāras, one can at once see the Supreme Personality of Godhead within oneself.

TEXT 6

dharmasya dakṣa-duhitary ajaniṣṭa mūrtyāṁ

nārāyaṇo nara iti sva-tapaḥ-prabhāvaḥ

dṛṣṭvātmano bhagavato niyamāvalopaṁ

devyas tv anaṅga-pṛtanā ghaṭituṁ na śekuḥ

SYNONYMS

dharmasya-of Dharma (the controller of religious principles); dakṣa-Dakṣa, one of the Prajāpatis; duhitari-unto the daughter; ajaniṣṭa-took birth; mūrtyām-of the name Mūrti; nārāyaṇaḥ-Nārāyaṇa; naraḥ-Nara; iti-thus; sva-tapaḥ-personal penances; prabhāvaḥ-strength; dṛṣṭvā-by seeing; ātmanaḥ-of His own; bhagavataḥ-of the Personality of Godhead; niyama-avalopam-breaking the vow; devyaḥ-celestial beauties; tu-but; anaṅga-pṛtanāḥ-companion of Cupid; ghaṭitum-to happen; na-never; śekuḥ-made possible.

To exhibit His personal way of austerity and penance, He appeared in twin forms as Nārāyaṇa and Nara in the womb of Mūrti, the wife of Dharma and the daughter of Dakṣa. Celestial beauties, the companions of Cupid, went to try to break His vows, but they were unsuccessful, for they saw that many beauties like them were emanating from Him, the Personality of Godhead.

The Lord, being the source of everything that be, is the origin of all austerities and penances also. Great vows of austerity are undertaken by sages to achieve success in self-realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanātana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, one's life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacārī under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man's unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacāri, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brāhmaṇas), the administrative parents (the kṣatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacārī is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacārīs who do not go home to become householders but continue the life of naiṣṭhika-brahmacārīs, without any connection with women. They accept the order of sannyāsa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the brahmacārī to marry; this license is given to a brahmacārī who is unable to continue the way of naiṣṭhika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vānaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyāsī, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Nārāyaṇa to teach the principle of womanly disassociation with a vow in life. The demigods, being envious of the austere life of the rigid brahmacārīs, would try to cause them to break their vows by dispatching soldiers of Cupid. But in the case of the Lord, it became an unsuccessful attempt when the celestial beauties saw that the Lord can produce innumerable such beauties by His mystic internal potency and that there was consequently no need to be attracted by others externally. There is a common proverb that a confectioner is never attracted by sweetmeats. The confectioner, who is always manufacturing sweetmeats, has very little desire to eat them; similarly, the Lord, by His pleasure potential powers, can produce innumerable spiritual beauties and not be the least attracted by the false beauties of material creation. One who does not know alleges foolishly that Lord Kṛṣṇa enjoyed women in His rāsa-līlā in Vṛndāvana, or with His sixteen thousand married wives at Dvārakā.

TEXT 7

kāmaṁ dahanti kṛtino nanu roṣa-dṛṣṭyā

roṣaṁ dahantam uta te na dahanty asahyam

so 'yaṁ yad antaram alaṁ praviśan bibheti

kāmaḥ kathaṁ nu punar asya manaḥ śrayeta

SYNONYMS

kāmam-lust; dahanti-chastise; kṛtinaḥ-great stalwarts; nanu-but; roṣa-dṛṣṭyā-by wrathful glance; roṣam-wrath; dahantam-being overwhelmed; uta-although; te-they; na-cannot; dahanti-subjugate; asahyam-intolerable; saḥ-that; ayam-Him; yat-because; antaram-within; alam-however; praviśan-entering; bibheti-is afraid of; kāmaḥ-lust; katham-how; nu-as a matter of fact; punaḥ-again; asya-His; manaḥ-mind; śrayeta-take shelter of.

Great stalwarts like Lord Śiva can, by their wrathful glances, overcome lust and vanquish him, yet they cannot be free from the overwhelming effects of their own wrath. Such wrath can never enter into the heart of Him [the Lord], who is above all this. So how can lust take shelter in His mind?

When Lord Śiva was engaged in severely austere meditation, Cupid, the demigod of lust, threw his arrow of sex desire. Lord Śiva, thus being angry at him, glanced at Cupid in great wrath, and at once the body of Cupid was annihilated. Although Lord Śiva was so powerful, he was unable to get free from the effects of such wrath. But in the behavior of Lord Viṣṇu there is no incident of such wrath at any time. On the contrary, Bhṛgu Muni tested the tolerance of the Lord by purposely kicking His chest, but instead of being angry at Bhṛgu Muni the Lord begged his pardon, saying that Bhṛgu Muni's leg might have been badly hurt because His chest is too hard. The Lord has the sign of the foot of bhṛgupāda as the mark of tolerance. The Lord, therefore, is never affected by any kind of wrath, so how can there be any place for lust, which is less strong than wrath? When lust or desire is not fulfilled, there is the appearance of wrath, but in the absence of wrath how can there be any place for lust? The Lord is known as āpta-kāma, or one who can fulfill His desires by Himself. He does not require anyone's help to satisfy His desires. The Lord is unlimited, and therefore His desires are also unlimited. All living entities but the Lord are limited in every respect; how then can the limited satisfy the desires of the unlimited? The conclusion is that the Absolute Personality of Godhead has neither lust nor anger, and even if there is sometimes a show of lust and anger by the Absolute, it should be considered an absolute benediction.

TEXT 8

viddhaḥ sapatny-udita-patribhir anti rājño

bālo 'pi sann upagatas tapase vanāni

tasmā adād dhruva-gatiṁ gṛṇate prasanno

divyāḥ stuvanti munayo yad upary-adhastāt

SYNONYMS

viddhaḥ-pinched by; sapatni-a co-wife; udita-uttered by; patribhiḥ-by sharp words; anti-just before; rājñaḥ-of the king; bālaḥ-a boy; api-although; san-being so; upagataḥ-took to; tapase-severe penances; vanāni-in a great forest; tasmai-therefore; adāt-gave as a reward; dhruva-gatim-a path to the Dhruva planet; gṛṇate-on being prayed for; prasannaḥ-being satisfied; divyāḥ-denizens of higher planets; stuvanti-do pray; munayaḥ-great sages; yat-thereupon; upari-up; adhastāt-down.

Being insulted by sharp words spoken by the co-wife of the king, even in his presence, Prince Dhruva, though only a boy, took to severe penances in the forest. And the Lord, being satisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages, both upward and downward.

When he was only five years old, Prince Dhruva, a great devotee and the son of Mahārāja Uttānapāda, was sitting on the lap of his father. His stepmother did not like the King's patting her stepson, so she dragged him out, saying that he could not claim to sit on the lap of the King because he was not born out of her womb. The little boy felt insulted by this act of his stepmother. Nor did his father make any protest, for he was too attached to his second wife. After this incident, Prince Dhruva went to his own mother and complained. His real mother also could not take any step against this insulting behavior, and so she wept. The boy inquired from his mother how he could sit on the royal throne of his father, and the poor queen replied that only the Lord could help him. The boy inquired where the Lord could be seen, and the queen replied that it is said that the Lord is sometimes seen by great sages in the dense forest. The child prince decided to go into the forest to perform severe penances in order to achieve his objective.

Prince Dhruva performed a stringent type of penance under the instruction of his spiritual master, Śrī Nārada Muni, who was specifically deputed for this purpose by the Personality of Godhead. Prince Dhruva was initiated by Nārada into chanting the hymn composed of eighteen letters, namely oṁ namo bhagavate vāsudevāya, and Lord Vāsudeva incarnated Himself as Pṛśnigarbha, the Personality of Godhead with four hands, and awarded the prince a specific planet above the seven stars. Prince Dhruva, after achieving success in his undertakings, saw the Lord face to face, and he was satisfied that all his needs were fulfilled.

The planet awarded to Prince Dhruva Mahārāja is a fixed Vaikuṇṭha planet, installed in the material atmosphere by the will of the Supreme Lord, Vāsudeva. This planet, although within the material world, will not be annihilated at the time of devastation, but will remain fixed in its place. And because it is a Vaikuṇṭha planet never to be annihilated, it is worshiped even by the denizens of the seven stars situated below the Dhruva planet, as well as by the planets which are even above the Dhruva planet. Maharṣi Bhṛgu's planet is situated above the Dhruva planet.

So the Lord incarnated Himself as Pṛśnigarbha just to satisfy a pure devotee of the Lord. And Prince Dhruva achieved this perfection simply by chanting the hymn mentioned above, after being initiated by another pure devotee, Nārada. A serious personality can thus achieve the highest perfection of meeting the Lord and attain his objective simply by being guided by a pure devotee, who automatically approaches by dint of one's serious determination to meet the Lord by all means.

The description of Prince Dhruva's activities can be read in detail in the Fourth Canto of Śrīmad-Bhāgavatam.

TEXT 9

yad venam utpatha-gataṁ dvija-vākya-vajra-

niṣpluṣṭa-pauruṣa-bhagaṁ niraye patantam

trātvārthito jagati putra-padaṁ ca lebhe

dugdhā vasūni vasudhā sakalāni yena

SYNONYMS

yat-when; venam-unto King Vena; utpatha-gatam-going astray from the righteous path; dvija-of the brāhmaṇas; vākya-words of cursing; vajra-thunderbolt; niṣpluṣṭa-being burnt by; pauruṣa-great deeds; bhagam-opulence; niraye-into hell; patantam-going down; trātvā-by delivering; arthitaḥ-so being prayed for; jagati-on the world; putra-padam-the position of the son; ca-as well as; lebhe-achieved; dugdhā-exploited; vasūni-produce; vasudhā-the earth; sakalāni-all kinds of; yena-by whom.

Mahārāja Vena went astray from the path of righteousness, and the brāhmaṇas chastised him by the thunderbolt curse. By this King Vena was burnt with his good deeds and opulence and was en route to hell. The Lord, by His causeless mercy, descended as his son, by the name of Pṛthu, delivered the condemned King Vena from hell, and exploited the earth by drawing all kinds of crops as produce.

According to the system of varṇāśrama-dharma, the pious and learned brāhmaṇas were the natural guardians of society. The brāhmaṇas, by their learned labor of love, would instruct the administrator-kings how to rule the country in complete righteousness, and thus the process would go on as a perfect welfare state. The kings or the kṣatriya administrators would always consult the council of learned brāhmaṇas. They were never autocratic monarchs. The scriptures like Manu-saṁhitā and other authorized books of the great sages were guiding principles for ruling the subjects, and there was no need for less intelligent persons to manufacture a code of law in the name of democracy. The less intelligent mass of people have very little knowledge of their own welfare, as a child has very little knowledge of its future well-being. The experienced father guides the innocent child towards the path of progress, and the childlike mass of people need similar guidance. The standard welfare codes are already there in the Manu-saṁhitā and other Vedic literatures. The learned brāhmaṇas would advise the king in terms of those standard books of knowledge and with reference to the particular situation of time and place. Such brāhmaṇas were not paid servants of the king, and therefore they had the strength to dictate to the king on the principles of scriptures. This system continued even up to the time of Mahārāja Candragupta, and the brāhmaṇa Cāṇakya was his unpaid prime minister.

Mahārāja Vena did not adhere to this principle of ruling, and he disobeyed the learned brāhmaṇas. The broad-minded brāhmaṇas were not self-interested, but looked to the interest of complete welfare for all the subjects. They wanted to chastise King Vena for his misconduct and so prayed to the Almighty Lord as well as cursed the king.

Long life, obedience, good reputation, righteousness, prospects of being promoted to higher planets, and blessings of great personalities are all vanquished simply by disobedience to a great soul. One should strictly try to follow in the footsteps of great souls. Mahārāja Vena became a king, undoubtedly due to his past deeds of righteousness, but because he willfully neglected the great souls, he was punished by the loss of all the above-mentioned acquisitions. In the Vāmana Purāṇa the history of Mahārāja Vena and his degradation are fully described. When Mahārāja Pṛthu heard about the hellish condition of his father, Vena, who was suffering from leprosy in the family of a mleccha, he at once brought the former king to Kurukṣetra for his purification and relieved him of all sufferings.

Mahārāja Pṛthu, the incarnation of God, descended by the prayer of the brāhmaṇas to rectify the disorders on earth. He produced all kinds of crops. But, at the same time, he performed the duty of a son who delivers his father from hellish conditions. The word putra means one who delivers from hell, called put. That is a worthy son.

TEXT 10

nābher asāv ṛṣabha āsa sudevi-sūnur

yo vai cacāra sama-dṛg jaḍa-yoga-caryām

yat pāramahaṁsyam ṛṣayaḥ padam āmananti

svasthaḥ praśānta-karaṇaḥ parimukta-saṅgaḥ

SYNONYMS

nābheḥ-by Mahārāja Nābhi; asau-the Personality of Godhead; ṛṣabhaḥ-Ṛṣabha; āsa-became; sudevi-Sudevī; sūnuḥ-the son of; yaḥ-who; vai-certainly; cacāra-performed; sama-dṛk-equibalanced; jaḍa-material; yoga-caryām-performance of yoga; yat-which; pāramahaṁsyam-the highest stage of perfection; ṛṣayaḥ-the learned sages; padam-situation; āmananti-do accept; svasthaḥ-self-reposed; praśānta-suspended; karaṇaḥ-the material senses; parimukta-perfectly liberated; saṅgaḥ-material contamination.

The Lord appeared as the son of Sudevī, the wife of King Nābhi, and was known as Ṛṣabhadeva. He performed materialistic yoga to equibalance the mind. This stage is also accepted as the highest perfectional situation of liberation, wherein one is situated in one's self and is completely satisfied.

Out of many types of mystic performances for self-realization, the process of jaḍa-yoga is also one accepted by authorities. This jaḍa-yoga involves practicing becoming like a dumb stone and not being affected by material reactions. Just as a stone is indifferent to all kinds of attacks and reattacks of external situations, similarly one practices jaḍa-yoga by tolerating voluntary infliction of pain upon the material body. Such yogīs, out of many self-infliction methods, practice plucking out the hairs on their heads, without shaving and without any instrumental help. But the real purpose of such jaḍa-yoga practice is to get free from all material affection and to be completely situated in the self. At the last stage of his life, Emperor Ṛṣabhadeva wandered like a dumb madman, unaffected by all kinds of bodily mistreatment. Seeing him like a madman, wandering naked with long hair and a long beard, less intelligent children and men in the street used to spit on him and urinate on his body. He used to lie in his own stool and never move. But the stool of his body was fragrant like the smell of fragrant flowers, and a saintly person would recognize him as a paramahaṁsa, one in the highest state of human perfection. One who is not able to make his stool fragrant should not, however, imitate Emperor Ṛṣabhadeva. The practice of jaḍa-yoga was possible for Ṛṣabhadeva and others on the same level of perfection, but such an uncommon practice is impossible for an ordinary man.

The real purpose of jaḍa-yoga, as mentioned here in this verse, is praśānta-karaṇaḥ, or subduing the senses. The whole process of yoga, under whatever heading it may be, is to control the unbridled material senses and thus prepare oneself for self-realization. In this age specifically, this jaḍa-yoga cannot be of any practical value, but on the other hand the practice of bhakti-yoga is feasible because it is just suitable for this age. The simple method of hearing from the right source, Śrīmad-Bhāgavatam, will lead one to the highest perfectional stage of yoga. Ṛṣabhadeva was the son of King Nābhi and the grandson of King Āgnīdhra, and he was the father of King Bharata, after whose name this planet earth was called Bhārata-varṣa. Ṛṣabhadeva's mother was also known as Merudevī, although her name is mentioned here as Sudevī. It is sometimes proposed that Sudevī was another wife of King Nābhi, but since King Ṛṣabhadeva is mentioned elsewhere as the son of Merudevī, it is clear that Merudevī and Sudevī are the same person under different names.

TEXT 11

satre mamāsa bhagavān haya-śīraṣātho

sākṣāt sa yajña-puruṣas tapanīya-varṇaḥ

chandomayo makhamayo 'khila-devatātmā

vāco babhūvur uśatīḥ śvasato 'sya nastaḥ

SYNONYMS

satre-in the sacrificial ceremony; mama-of mine; āsa-appeared; bhagavān-the Personality of Godhead; haya-śīraṣā-with His horselike head; atha-thus; sākṣāt-directly; saḥ-He; yajña-puruṣaḥ-the person who is pleased by performances of sacrifice; tapanīya-golden; varṇaḥ-hue; chandaḥ-mayaḥ-personified Vedic hymns; makha-mayaḥ-personified sacrifices; akhila-all that be; devatā-ātmā-the soul of the demigods; vācaḥ-sounds; babhūvuḥ-become audible; uśatīḥ-very pleasing to hear; śvasataḥ-while breathing; asya-His; nastaḥ-through the nostrils.

The Lord appeared as the Hayagrīva incarnation in a sacrifice performed by me [Brahmā]. He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils.

The Vedic hymns are generally meant for sacrifices performed by fruitive workers who also want to satisfy the demigods to achieve their fruitive result. But the Lord is the personified sacrifices and personified Vedic hymns. Therefore one who is directly a devotee of the Lord is a person who has automatically both served the purposes of sacrifices and pleased the demigods. The devotees of the Lord may not perform any sacrifice or may not please the demigods as per Vedic injunctions, and still the devotees are on a higher level than the fruitive workers or the worshipers of different demigods.

TEXT 12

matsyo yugānta-samaye manunopalabdhaḥ

kṣoṇīmayo nikhila-jīva-nikāya-ketaḥ

visraṁsitān uru-bhaye salile mukhān me

ādāya tatra vijahāra ha veda-mārgān

SYNONYMS

matsyaḥ-incarnation of the fish; yuga-anta-at the end of the millennium; samaye-at the time of; manunā-the would-be Vaivasvata Manu; upalabdhaḥ-seen; kṣoṇīmayaḥ-up to the earthly planets; nikhila-all; jīva-living entities; nikāya-ketaḥ-shelter for; visraṁsitān-emanating from; uru-great; bhaye-out of fear; salile-in the water; mukhāt-from the mouth; me-mine; ādāya-having taken to; tatra-there; vijahāra-enjoyed; ha-certainly; veda-mārgān-all the Vedas.

At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my [Brahmā's] mouth, and the Lord enjoys those vast waters and protects the Vedas.

During one day of Brahmā there are fourteen Manus, and at the end of each Manu there is devastation up to the earthly planets, and the vast water is fearful even to Brahmā. So in the beginning of the would-be Vaivasvata Manu, such devastation would be seen by him. There would be many other incidents also, such as the killing of the famous Śaṅkhāsura. This foretelling is by the past experience of Brahmājī, who knew that in that fearful devastating scene, the Vedas would come out of his mouth, but the Lord in His fish incarnation not only would save all living entities, namely the demigods, animals, men and great sages, but would also save the Vedas.

TEXT 13

kṣīrodadhāv amara-dānava-yūthapānām

unmathnatām amṛta-labdhaya ādi-devaḥ

pṛṣṭhena kacchapa-vapur vidadhāra gotraṁ

nidrākṣaṇo 'dri-parivarta-kaṣāṇa-kaṇḍūḥ

SYNONYMS

kṣīra-milk; udadhau-in the ocean of; amara-the demigods; dānava-the demons; yūtha-pānām-of the leaders of both hosts; unmathnatām-while churning; amṛta-nectar; labdhaya-for gaining; ādi-devaḥ-the primeval Lord; pṛṣṭhena-by the backbone; kacchapa-tortoise; vapuḥ-body; vidadhāra-assumed; gotram-the Mandara Hill; nidrākṣaṇaḥ-while partly sleeping; adri-parivarta-rolling the hill; kaṣāṇa-scratching; kaṇḍūḥ-itching.

The primeval Lord then assumed the tortoise incarnation in order to serve as a resting place [pivot] for the Mandara Mountain, which was acting as a churning rod. The demigods and demons were churning the ocean of milk with the Mandara Mountain in order to extract nectar. The mountain moved back and forth, scratching the back of Lord Tortoise, who, while partially sleeping, was experiencing an itching sensation.

Although it is not in our experience, there is a milk ocean within this universe. Even the modern scientist accepts that there are hundreds and hundreds of thousands of planets hovering over our heads, and each of them has different kinds of climatic conditions. Śrīmad-Bhāgavatam gives much information which may not tally with our present experience. But as far as Indian sages are concerned, knowledge is received from the Vedic literatures, and the authorities accept without any hesitation that we should look through the pages of authentic books of knowledge (śāstra-cakṣurvat). So we cannot deny the existence of the ocean of milk as stated in the Śrīmad-Bhāgavatam unless and until we have experimentally seen all the planets hovering in space. Since such an experiment is not possible, naturally we have to accept the statement of Śrīmad-Bhāgavatam as it is because it is so accepted by spiritual leaders like Śrīdhara Svāmī, Jīva Gosvāmī, Viśvanātha Cakravartī and others. The Vedic process is to follow in the footsteps of great authorities, and that is the only process for knowing that which is beyond our imagination.

The primeval Lord, being all-powerful, can do whatever He likes, and therefore His assuming the incarnation of a tortoise or a fish for serving a particular purpose is not at all astonishing. Therefore we should not have any hesitation whatsoever in accepting the statements of the authentic scriptures like Śrīmad-Bhāgavatam.

The gigantic work of churning the milk ocean by the combined effort of the demigods and the demons required a gigantic resting ground or pivot for the gigantic Mandara Hill. Thus to help the attempt of the demigods the primeval Lord assumed the incarnation of a gigantic tortoise, swimming in the ocean of milk. At the same time, the mountain scratched His backbone as He was partially sleeping and thus relieved His itching sensation.

TEXT 14

trai-piṣṭaporu-bhaya-hā sa nṛsiṁha-rūpaṁ

kṛtvā bhramad-bhrukuṭi-daṁṣṭra-karāla-vaktram

daityendram āśu gadayābhipatantam ārād

ūrau nipātya vidadāra nakhaiḥ sphurantam

SYNONYMS

trai-piṣṭapa-the demigods; uru-bhaya-hā-one who vanquishes great fears; saḥ-He (the Personality of Godhead); nṛsiṁha-rūpam-assuming the incarnation Nṛsiṁha; kṛtvā-doing so; bhramat-by rolling; bhru-kuṭi-eyebrows; daṁṣṭra-teeth; karāla-greatly fearful; vaktram-mouth; daitya-indram-the king of the demons; āśu-immediately; gadayā-with club in hand; abhipatantam-while falling down; ārāt-nearby; ūrau-on the thighs; nipātya-placing on; vidadāra-pierced; nakhaiḥ-by the nails; sphurantam-while challenging.

The Personality of Godhead assumed the incarnation of Nṛsiṁhadeva in order to vanquish the great fears of the demigods. He killed the king of the demons [Hiraṇyakaśipu], who challenged the Lord with a club in his hand, by placing the demon on His thighs and piercing him with His nails, rolling His eyebrows in anger and showing His fearful teeth and mouth.

The history of Hiraṇyakaśipu and his great devotee-son Prahlāda Mahārāja is narrated in the Seventh Canto of Śrīmad-Bhāgavatam. Hiraṇyakaśipu became very powerful by material achievements and thought himself to be immortal by the grace of Brahmājī. Brahmājī declined to award him the benediction of immortality because he himself is not an immortal being. But Hiraṇyakaśipu derived Brahmājī's benediction in a roundabout way, almost equal to becoming an immortal being. Hiraṇyakaśipu was sure that he would not be killed by any man or demigod or by any kind of known weapon, nor would he die in day or night. The Lord, however, assumed the incarnation of half-man and half-lion, which was beyond the imagination of a materialistic demon like Hiraṇyakaśipu, and thus, keeping pace with the benediction of Brahmājī, the Lord killed him. He killed him on His lap, so that he was killed neither on the land nor on the water nor in the sky. The demon was pierced by Nṛsiṁha's nails, which were beyond the human weapons imaginable by Hiraṇyakaśipu. The literal meaning of Hiraṇyakaśipu is one who is after gold and soft bedding, the ultimate aim of all materialistic men. Such demonic men, who have no relationship with God, gradually become puffed up by material acquisitions and begin to challenge the authority of the Supreme Lord and torture those who are devotees of the Lord. Prahlāda Mahārāja happened to be the son of Hiraṇyakaśipu, and because the boy was a great devotee, his father tortured him to the best of his ability. In this extreme situation, the Lord assumed the incarnation of Nṛsiṁhadeva, and just to finish the enemy of the demigods, the Lord killed Hiraṇyakaśipu in a manner beyond the demon's imagination. Materialistic plans of godless demons are always frustrated by the all-powerful Lord.

TEXT 15

antaḥ-sarasy uru-balena pade gṛhīto

grāheṇa yūtha-patir ambuja-hasta ārtaḥ

āhedam ādi-puruṣākhila-loka-nātha

tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya

SYNONYMS

antaḥ-sarasi-within the river; uru-balena-by superior strength; pade-leg; gṛhītaḥ-being taken up; grāheṇa-by the crocodile; yūtha-patiḥ-of the leader of the elephants; ambuja-hastaḥ-with a lotus flower in the hand; ārtaḥ-greatly aggrieved; āha-addressed; idam-like this; ādi-puruṣa-the original enjoyer; akhila-loka-nātha-the Lord of the universe; tīrtha-śravaḥ-as famous as a place of pilgrimage; śravaṇa-maṅgala-all good simply by hearing the name; nāma-dheya-whose holy name is worth chanting.

The leader of the elephants, whose leg was attacked in a river by a crocodile of superior strength, was much aggrieved. Taking a lotus flower in his trunk, he addressed the Lord, saying, "O original enjoyer, Lord of the universe! O deliverer, as famous as a place of pilgrimage! All are purified simply by hearing Your holy name, which is worthy to be chanted."

The history of delivering the leader of the elephants, whose leg was attacked in the river by the superior strength of a crocodile, is described in the Eighth Canto of Śrīmad-Bhāgavatam. Since the Lord is absolute knowledge, there is no difference between His holy name and the Personality of Godhead. The leader of the elephants was much distressed when he was attacked by the crocodile. Although the elephant is always stronger than the crocodile, the latter is stronger than the elephant when it is in the water. And because the elephant was a great devotee of the Lord in his previous birth, he was able to chant the holy name of the Lord by dint of his past good deeds. Every living entity is always distressed in this material world because this place is such that at every step one has to meet with some kind of distress. But one who is supported by his past good deeds engages himself in the devotional service of the Lord, as confirmed in the Bhagavad-gītā (7.16). Those who are supported by impious acts cannot be engaged in the devotional service of the Lord, even though they are distressed. This is also confirmed in the Bhagavad-gītā (7.15). The Personality of Godhead Hari appeared at once on the back of His eternal bearer, Garuḍa, and delivered the elephant.

The elephant was conscious of his relation with the Supreme Lord. He addressed the Lord as ādi-puruṣa, or the original enjoyer. Both the Lord and the living beings are conscious and are therefore enjoyers, but the Lord is the original enjoyer because He is the creator of everything. In a family, both the father and his sons are undoubtedly enjoyers but the father is the original enjoyer, and the sons are subsequent enjoyers. A pure devotee knows well that everything in the universe is the property of the Lord and that a living entity can enjoy a thing as ordained by the Lord. A living being cannot even touch a thing which is not allotted to him. This idea of the original enjoyer is explained very nicely in the Īśopaniṣad. One who knows this difference between the Lord and himself never accepts anything without first offering it to the Lord.

The elephant addressed the Lord as akhila-loka-nātha, or the Lord of the universe, who is therefore the Lord of the elephant also. The elephant, being a pure devotee of the Lord, specifically deserved to be saved from the attack of the crocodile, and because it is a promise of the Lord that His devotee will never be vanquished, it was quite befitting that the elephant called upon the Lord to protect him, and the merciful Lord also at once responded. The Lord is the protector of everyone, but He is the first protector of one who acknowledges the superiority of the Lord instead of being so falsely proud as to deny the superiority of the Lord or to claim to be equal to Him. He is ever superior. A pure devotee of the Lord knows this difference between the Lord and himself. Therefore a pure devotee is given first preference because of his full dependence, whereas the person who denies the existence of the Lord and declares himself the Lord is called asura, and as such he is given protection by the strength of limited power subject to the sanction of the Lord. Since the Lord is superior to everyone, His perfection is also superior. No one can imagine it.

The elephant addressed the Lord as tīrtha-śravaḥ, or "as famous as a place of pilgrimage." People go to places of pilgrimage in order to be delivered from the reactions of unknown sinful acts. But one can be freed from all sinful reactions simply by remembering His holy name. The Lord is therefore as good as the holy places of pilgrimage. One can be free from all sinful reactions after reaching a place of pilgrimage, but one can have the same benefit at home or at any place simply by chanting the holy name of the Lord. For a pure devotee, there is no need to go to the holy place of pilgrimage. He can be delivered from all sinful acts simply by remembering the Lord in earnestness. A pure devotee of the Lord never commits any sinful acts, but because the whole world is full of the sinful atmosphere, even a pure devotee may commit a sin unconsciously, as a matter of course. One who commits sinful acts consciously cannot be worthy of being a devotee of the Lord, but a pure devotee who unconsciously does something sinful is certainly delivered by the Lord because a pure devotee remembers the Lord always.

The Lord's holy name is called śravaṇa-maṅgala. This means that one receives everything auspicious simply by hearing the holy name. In another place in Śrīmad-Bhāgavatam, His holy name is described as puṇya-śravaṇa-kīrtana. It is a pious act simply to chant and hear all about the Lord. The Lord descends on this earth and acts like others in connection with the activities of the world just to create subject matters for hearing about Him; otherwise the Lord has nothing to do in this world, nor has He any obligation to do anything. He comes out of His own causeless mercy and acts as He desires, the Vedas and purāṇas are full of descriptions of His different activities so that people in general may naturally be eager to hear and read something about His activities. Generally, however, the modern fictions and novels of the world occupy a greater part of people's valuable time. Such literatures cannot do good to anyone; on the contrary, they agitate the young mind unnecessarily and increase the modes of passion and ignorance, leading to increasing bondage to the material conditions. The same aptitude for hearing and reading is better utilized in hearing and reading of the Lord's activities. This will give one all-around benefit.

It is concluded, therefore, that the holy name of the Lord and topics in relation with Him are always worth hearing, and therefore He is called here in this verse nāma-dheya, or one whose holy name is worth chanting.

TEXT 16

śrutvā haris tam araṇārthinam aprameyaś

cakrāyudhaḥ patagarāja-bhujādhirūḍhaḥ

cakreṇa nakra-vadanaṁ vinipāṭya tasmād

dhaste pragṛhya bhagavān kṛpayojjahāra

SYNONYMS

śrutvā-by hearing; hariḥ-the Personality of Godhead; tam-him; araṇa-arthinam-one who is in need of help; aprameyaḥ-the unlimitedly powerful Lord; cakra-wheel; āyudhaḥ-equipped with His weapon; pataga-rāja-the king of the birds (Garuḍa); bhuja-adhirūḍhaḥ-being seated on the wings of; cakreṇa-by the wheel; nakra-vadanam-the mouth of the crocodile; vinipāṭya-cutting in two; tasmāt-from the mouth of the crocodile; haste-in the hands; pragṛhya-taking hold of the trunk; bhagavān-the Personality of Godhead; kṛpayā-out of causeless mercy; ujjahāra-delivered him.

The Personality of Godhead, after hearing the elephant's plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk.

The Lord resides in His Vaikuṇṭha planet. No one can estimate how far away this planet is situated. It is said, however, that anyone trying to reach that planet by airships or by mindships, traveling for millions of years, will find it still unknown. Modern scientists have invented airships which are material, and the yogīs make a still finer material attempt to travel by mindships. The yogīs can reach any distant place very quickly with the help of mindships. But neither the airship nor the mindship has access to the kingdom of God in the Vaikuṇṭhaloka, situated far beyond the material sky. Since this is the situation, how was it possible for the prayers of the elephant to be heard from such an unlimitedly distant place, and how could the Lord at once appear on the spot? These things cannot be calculated by human imagination. All this was possible by the unlimited power of the Lord, and therefore the Lord is described here as aprameya, for not even the best human brain can estimate His powers and potencies by mathematical calculation. The Lord can hear from such a distant place, He can eat from there, and He can appear simultaneously in all places at a moment's notice. Such is the omnipotency of the Lord.

TEXT 17

jyāyān guṇair avarajo 'py aditeḥ sutānāṁ

lokān vicakrama imān yad athādhiyajñaḥ

kṣmāṁ vāmanena jagṛhe tripada-cchalena

yācñām ṛte pathi caran prabhubhir na cālyaḥ

SYNONYMS

jyāyān-the greatest; guṇaiḥ-by qualities; avarajaḥ-transcendental; api-although He is so; aditeḥ-of Aditi; sutānām-of all the sons (known as Ādityas); lokān-all the planets; vicakrame-surpassed; imān-in this universe; yat-one who; atha-therefore; adhiyajñaḥ-the Supreme Personality of Godhead; kṣmām-all the lands; vāmanena-in the incarnation of Vāmana; jagṛhe-accepted; tripada-three steps; chalena-by pretension; yācñām-begging; ṛte-without; pathi caran-passing over the right path; prabhubhiḥ-by authorities; na-never to be; cālyaḥ-to be bereft of.

The Lord, although transcendental to all material modes, still surpassed all the qualities of the sons of Aditi, known as the Ādityas. The Lord appeared as the youngest son of Aditi. And because He surpassed all the planets of the universe, He is the Supreme Personality of Godhead. On the pretense of asking for a measurement of three footsteps of land, He took away all the lands of Bali Mahārāja. He asked simply because without begging, no authority can take one's rightful possession.

The history of Bali Mahārāja and his charity to Vāmanadeva is described in the Eighth Canto of Śrīmad-Bhāgavatam. Bali Mahārāja conquered all the planets of the universe by rightful possession. A king can conquer other kings by strength, and such possession is considered to be rightful. So Bali Mahārāja possessed all the lands of the universe, and he happened to be charitably disposed toward the brāhmaṇas. The Lord therefore pretended to be a beggar brāhmaṇa, and He asked Bali Mahārāja for a measurement of three footsteps of land. The Lord, as the proprietor of everything, could take from Bali Mahārāja all the land he possessed, but he did not do so because Bali Mahārāja possessed all those lands by king's rights. When Bali Mahārāja was asked by Lord Vāmana for such small charity, Bali Mahārāja's spiritual master, namely Śukrācārya, objected to this proposal because he knew that Vāmanadeva was Viṣṇu Himself, pretending to be a beggar. Bali Mahārāja did not agree to abide by the order of his spiritual master when he understood that the beggar was Viṣṇu Himself, and he at once agreed to give Him in charity the land requested. By this agreement Lord Vāmana covered all the lands of the universe with His first two steps and then asked Bali Mahārāja where to place the third step. Bali Mahārāja was very glad to receive the Lord's remaining step upon his head, and thus Bali Mahārāja, instead of losing everything he possessed, was blessed by the Lord's becoming his constant companion and doorman. So, by giving everything to the cause of the Lord, one does not lose anything, but he gains everything that he could never otherwise expect.

TEXT 18

nārtho baler ayam urukrama-pāda-śaucam

āpaḥ śikhā-dhṛtavato vibudhādhipatyam

yo vai pratiśrutam ṛte na cikīrṣad anyad

ātmānam aṅga manasā haraye 'bhimene

SYNONYMS

na-never; arthaḥ-of any value in comparison with; baleḥ-of strength; ayam-this; urukrama-pāda-śaucam-the water washed from the feet of the Personality of Godhead; āpaḥ-water; śikhā-dhṛtavataḥ-of one who has kept it on his head; vibudha-adhipatyam-supremacy over the kingdom of the demigods; yaḥ-one who; vai-certainly; pratiśrutam-what was duly promised; ṛte na-besides that; cikīrṣat-tried for; anyat-anything else; ātmānam-even his personal body; aṅga-O Nārada; manasā-within his mind; haraye-unto the Supreme Lord; abhimene-dedicated.

Bali Mahārāja, who put on his head the water washed from the lotus feet of the Lord, did not think of anything besides his promise, in spite of being forbidden by his spiritual master. The king dedicated his own personal body to fulfill the measurement of the Lord's third step. For such a personality, even the kingdom of heaven, which he conquered by his strength, was of no value.

Bali Mahārāja, by gaining the transcendental favor of the Lord in exchange for his great material sacrifice, was able to have a place in Vaikuṇṭhaloka with equal or greater facilities of eternal enjoyment; therefore he was not at all the loser by sacrificing the kingdom of heaven, which he had possessed by his material strength. In other words, when the Lord snatches away one's hard-earned material possessions and favors one with His personal transcendental service for eternal life, bliss and knowledge, such taking away by the Lord should be considered a special favor upon such a pure devotee.

Material possessions, however alluring they may be, cannot be permanent possessions. Therefore one has to voluntarily give up such possessions, or one has to leave such possessions at the time of quitting this material body. The sane man knows that all material possessions are temporary and that the best use of such possessions is to engage them in the service of the Lord so that the Lord may be pleased with him and award him a permanent place in His paraṁ dhāma.

In the Bhagavad-gītā (15.5-6), the paraṁ dhāma of the Lord is described as follows:

nirmāna-mohā jita-saṅga-doṣā

adhyātma-nityā vinivṛtta-kāmāḥ

dvandvair vimuktāḥ sukha-duḥkha-saṁjñair

gacchanty amūḍhāḥ padam avyayaṁ tat

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

One who possesses more in this material world, in the shape of houses, land, children, society, friendship and wealth, possesses these things only for the time being. One cannot possess all this illusory paraphernalia, created by māyā, permanently. Such a possessor is more illusioned in the matter of his self-realization; therefore one should possess less or nothing, so that one may be free from artificial prestige. We are contaminated in the material world by association with the three modes of material nature. Therefore, the more one spiritually advances by devotional service to the Lord, in exchange for his temporary possessions, the more one is freed from the attachment of material illusion. To achieve this stage of life one must be firmly convinced about spiritual existence and its permanent effects. To know exactly the permanency of spiritual existence, one must voluntarily practice possessing less or only the minimum to maintain one's material existence without difficulty. One should not create artificial needs. That will help one be satisfied with the minimum. Artificial needs of life are activities of the senses. The modern advancement of civilization is based on these activities of the senses, or, in other words, it is a civilization of sense gratification. Perfect civilization is the civilization of ātmā, or the soul proper. The civilized man of sense gratification is on an equal level with animals because animals cannot go beyond the activities of the senses. Above the senses is the mind. The civilization of mental speculation is also not the perfect stage of life because above the mind is the intelligence, and the Bhagavad-gītā gives us information of the intellectual civilization. The Vedic literatures give different directions for the human civilization, including the civilization of the senses, of the mind, of the intelligence, and of the soul proper. The Bhagavad-gītā primarily deals with the intelligence of man, leading one to the progressive path of civilization of the spirit soul. And Śrīmad-Bhāgavatam is the complete human civilization dealing with the subject matter of the soul proper. As soon as a man is raised to the status of the civilization of the soul, he is fit to be promoted to the kingdom of God, which is described in the Bhagavad-gītā as per the above verses.

The primary information of the kingdom of God informs us that there is no need of sun, moon or electricity, which are all necessary in this material world of darkness. And the secondary information of the kingdom of God explains that anyone able to reach that kingdom by adoption of the civilization of the soul proper, or, in other words, by the method of bhakti-yoga, attains the highest perfection of life. One is then situated in the permanent existence of the soul, with full knowledge of transcendental loving service for the Lord. Bali Mahārāja accepted this civilization of the soul in exchange for his great material possessions and thus became fit for promotion to the kingdom of God. The kingdom of heaven, which he achieved by dint of his material power, was considered most insignificant in comparison with the kingdom of God.

Those who have attained the comforts of a material civilization made for sense gratification should try to attain the kingdom of God by following in the footsteps of Bali Mahārāja, who exchanged his acquired material strength, adopting the process of bhakti-yoga as recommended in the Bhagavad-gītā and further explained in the Śrīmad-Bhāgavatam.

TEXT 19

tubhyaṁ ca nārada bhṛśaṁ bhagavān vivṛddha-

bhāvena sādhu parituṣṭa uvāca yogam

jñānaṁ ca bhāgavatam ātma-satattva-dīpaṁ

yad vāsudeva-śaraṇā vidur añjasaiva

SYNONYMS

tubhyam-unto you; ca-also; nārada-O Nārada; bhṛśam-very nicely; bhagavān-the Personality of Godhead; vivṛddha-developed; bhāvena-by transcendental love; sādhu-your goodness; parituṣṭaḥ-being satisfied; uvāca-described; yogam-service; jñānam-knowledge; ca-also; bhāgavatam-the science of God and His devotional service; ātma-the self; sa-tattva-with all details; dīpam-just like the light in the darkness; yat-that which; vāsudeva-śaraṇāḥ-those who are souls surrendered unto Lord Vāsudeva; viduḥ-know them; añjasā-perfectly well; eva-as it is.

O Nārada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Haṁsāvatāra. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vāsudeva, the Personality of Godhead.

The devotee and devotional service are two correlative terms. Unless one is inclined to be a devotee of the Lord, he cannot enter into the intricacies of devotional service. Lord Śrī Kṛṣṇa wanted to explain the Bhagavad-gītā, which is the science of devotional service, unto Śrī Arjuna because Arjuna was not only His friend but a great devotee as well. The whole process is that all living entities, being constitutionally parts and parcels of the supreme living being, the Absolute Personality of Godhead, have proportionately minute independence of action also. So the preliminary qualification for entering into the devotional service of the Lord is that one become a willing cooperator, and as such one should voluntarily cooperate with persons who are already engaged in the transcendental devotional service of the Lord. By cooperating with such persons, the prospective candidate will gradually learn the techniques of devotional service, and with the progress of such learning one becomes proportionately free from the contamination of material association. Such a purificatory process will establish the prospective candidate in firm faith and gradually elevate him to the stage of transcendental taste for such devotional service. Thus he acquires a genuine attachment for the devotional service of the Lord, and his conviction carries him on to the point of ecstasy, just prior to the stage of transcendental love.

Such knowledge of devotional service may be divided into two sections, namely preliminary knowledge of the nature of devotional service and the secondary knowledge of its execution. Bhāgavatam is in relation with the Personality of Godhead, His beauty, fame, opulence, dignity, attraction and transcendental qualities which attract one towards Him for exchanges of love and affection. There is a natural affinity of the living entity for the loving service of the Lord. This affinity becomes artificially covered by the influence of material association, and Śrīmad-Bhāgavatam helps one very genuinely remove that artificial covering. Therefore it is particularly mentioned herein that Śrīmad-Bhāgavatam acts like the lamp of transcendental knowledge. These two sections of transcendental knowledge in devotional service become revealed to a person who is a soul surrendered unto Vāsudeva; as it is said in the Bhagavad-gītā (7.19), such a great soul, fully surrendered unto the lotus feet of Vāsudeva, is very, very rare.

TEXT 20

cakraṁ ca dikṣv avihataṁ daśasu sva-tejo

manvantareṣu manu-vaṁśa-dharo bibharti

duṣṭeṣu rājasu damaṁ vyadadhāt sva-kīrtiṁ

satye tri-pṛṣṭha uśatīṁ prathayaṁś caritraiḥ

SYNONYMS

cakram-the Sudarśana wheel of the Lord; ca-as well as; dikṣu-in all directions; avihatam-without being deterred; daśasu-ten sides; sva-tejaḥ-personal strength; manvantareṣu-in different incarnations of Manu; manu-vaṁśa-dharaḥ-as the descendant of the Manu dynasty; bibharti-rules over; duṣṭeṣu-unto the miscreants; rājasu-upon the kings of that type; damam-subjection; vyadadhāt-performed; sva-kīrtim-personal glories; satye-in the Satyaloka planet; tri-pṛṣṭhe-the three planetary systems; uśatīm-glorious; prathayan-established; caritraiḥ-characteristics.

As the incarnation of Manu, the Lord became the descendant of the Manu dynasty and ruled over the miscreant kingly order, subduing them by His powerful wheel weapon. Undeterred in all circumstances, His rule was characterized by His glorious fame, which spread over the three lokas, and above them to the planetary system of Satyaloka, the topmost in the universe.

We have already discussed the incarnations of Manu in the First Canto. In one day of Brahmā there are fourteen Manus, changing one after another. In that way there are 420 Manus in a month of Brahmā and 5,040 Manus in one year of Brahmā. Brahmā lives for one hundred years according to his calculation, and as such there are 504,000 Manus in the jurisdiction of one Brahmā. There are innumerable Brahmās, and all of them live only during one breathing period of Mahā-Viṣṇu. So we can just imagine how the incarnations of the Supreme Lord work all over the material worlds, which comprehend only one-fourth of the total energy of the Supreme Personality of Godhead.

The manvantara incarnation chastises all the miscreant rulers of different planets with as much power as that of the Supreme Personality of Godhead, who punishes the miscreants with His wheel weapon. The manvantara incarnations disseminate the transcendental glories of the Lord.

TEXT 21

dhanvantariś ca bhagavān svayam eva kīrtir

nāmnā nṛṇāṁ puru-rujāṁ ruja āśu hanti

yajñe ca bhāgam amṛtāyur-avāvarundha

āyuṣya-vedam anuśāsty avatīrya loke

SYNONYMS

dhanvantariḥ-the incarnation of God named Dhanvantari; ca-and; bhagavān-the Personality of Godhead; svayam eva-personally Himself; kīrtiḥ-fame personified; nāmnā-by the name; nṛṇām puru-rujām-of the diseased living entities; rujaḥ-diseases; āśu-very soon; hanti-cures; yajñe-in the sacrifice; ca-also; bhāgam-share; amṛta-nectar; āyuḥ-duration of life; ava-from; avarundhe-obtains; āyuṣya-of duration of life; vedam-knowledge; anuśāsti-directs; avatīrya-incarnating; loke-in the universe.

The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by his fame personified, and only because of him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is he only who inaugurated the medical science or the knowledge of medicine in the universe.

As stated in the beginning of the Śrīmad-Bhāgavatam, everything emanates from the ultimate source of the Personality of Godhead; it is therefore understood in this verse that medical science or knowledge in medicine was also inaugurated by the Personality of Godhead in His incarnation Dhanvantari, and thus the knowledge is recorded in the Vedas. The Vedas are the source of all knowledge, and thus knowledge in medical science is also there for the perfect cure of the diseases of the living entity. The embodied living entity is diseased by the very construction of his body. The body is the symbol of diseases. The disease may differ from one variety to another, but disease must be there just as there is birth and death for everyone. So, by the grace of the Personality of Godhead, not only are diseases of the body and mind cured, but also the soul is relieved of the constant repetition of birth and death. The name of the Lord is also called bhavauṣadhi, or the source of curing the disease of material existence.

TEXT 22

kṣatraṁ kṣayāya vidhinopabhṛtaṁ mahātmā

brahma-dhrug ujjhita-pathaṁ narakārti-lipsu

uddhanty asāv avanikaṇṭakam ugra-vīryas

triḥ-sapta-kṛtva urudhāra-paraśvadhena

SYNONYMS

kṣatram-the royal order; kṣayāya-for the sake of diminishing; vidhinā-by destination; upabhṛtam-increased in proportion; mahātmā-the Lord in the form of the great sage Paraśurāma; brahma-dhruk-the ultimate truth in Brahman; ujjhita-patham-those who have given up the path of the Absolute Truth; naraka-ārti-lipsu-desirous to suffer pain in hell; uddhanti-exacts; asau-all those; avanikaṇṭakam-thorns of the world; ugra-vīryaḥ-awfully powerful; triḥ-sapta-thrice seven times; kṛtvaḥ-performed; urudhāra-very sharp; paraśvadhena-by the great chopper.

When the ruling administrators, who are known as the kṣatriyas, turned astray from the path of the Absolute Truth, being desirous to suffer in hell, the Lord, in His incarnation as the sage Paraśurāma, uprooted those unwanted kings, who appeared as the thorns of the earth. Thus He thrice seven times uprooted the kṣatriyas with His keenly sharpened chopper.

The kṣatriyas, or the ruling administrators of any part of the universe, either on this planet or on other planets, are factually the representatives of the Almighty Personality of Godhead, and they are meant to lead the subjects towards the path of God realization. Every state and its administrators, regardless of the nature of the administration-monarchy or democracy, oligarchy or dictatorship or autocracy-have the prime responsibility to lead the citizens toward God realization. This is essential for all human beings, and it is the duty of the father, spiritual master, and ultimately the state to take up the responsibility of leading the citizens towards this end. The whole creation of material existence is made for this purpose, just to give a chance to the fallen souls who rebelled against the will of the Supreme Father and thus became conditioned by material nature. The force of material nature gradually leads one to a hellish condition of perpetual pains and miseries. Those going against the prescribed rules and regulations of conditional life are called brahmojjhita-pathas, or persons going against the path of the Absolute Truth, and they are liable to be punished. Lord Paraśurāma, the incarnation of the Personality of Godhead, appeared in such a state of worldly affairs and killed all the miscreant kings twenty-one times. Many kṣatriya kings fled from India to other parts of the world at that time, and according to the authority of the Mahābhārata, the kings of Egypt originally migrated from India because of Paraśurāma's program of chastisement. The kings or administrators are similarly chastised in all circumstances whenever they become godless and plan a godless civilization. That is the order of the Almighty.

TEXT 23

asmat-prasāda-sumukhaḥ kalayā kaleśa

ikṣvāku-vaṁśa avatīrya guror nideśe

tiṣṭhan vanaṁ sa-dayitānuja āviveśa

yasmin virudhya daśa-kandhara ārtim ārcchat

SYNONYMS

asmat-unto us, beginning from Brahmā down to the insignificant ant; prasāda-causeless mercy; sumukhaḥ-so inclined; kalayā-with His plenary extensions; kaleśaḥ-the Lord of all potencies; ikṣvāku-Mahārāja Ikṣvāku, in the dynasty of the sun; vaṁśe-family; avatīrya-by descending in; guroḥ-of the father or spiritual master; nideśe-under the order of; tiṣṭhan-being situated in; vanam-in the forest; sa-dayitā-anujaḥ-along with His wife and younger brother; āviveśa-entered; yasmin-unto whom; virudhya-being rebellious; daśa-kandharaḥ-Rāvaṇa, who had ten heads; ārtim-great distress; ārcchat-achieved.

Due to His causeless mercy upon all living entities within the universe, the Supreme Personality of Godhead, along with His plenary extensions, appeared in the family of Mahārāja Ikṣvāku as the Lord of His internal potency, Sītā. Under the order of His father, Mahārāja Daśaratha, He entered the forest and lived there for considerable years with His wife and younger brother. Rāvaṇa, who was very materially powerful, with ten heads on his shoulders, committed a great offense against Him and was thus ultimately vanquished.

Lord Rāma is the Supreme Personality of Godhead, and His brothers, namely Bharata, Lakṣmaṇa and Śatrughna, are His plenary expansions. All four brothers are viṣṇu-tattva and were never ordinary human beings. There are many unscrupulous and ignorant commentators on Rāmāyaṇa who present the younger brothers of Lord Rāmacandra as ordinary living entities. But here in the Śrīmad-Bhāgavatam, the most authentic scripture on the science of Godhead, it is clearly stated that His brothers were His plenary expansions. Originally Lord Rāmacandra is the incarnation of Vāsudeva, Lakṣmaṇa is the incarnation of Saṅkarṣaṇa, Bharata is the incarnation of Pradyumna, and Śatrughna is the incarnation of Aniruddha, expansions of the Personality of Godhead. Lakṣmījī Sītā is the internal potency of the Lord and is neither an ordinary woman nor the external potency incarnation of Durgā. Durgā is the external potency of the Lord, and she is associated with Lord Śiva.

As stated in the Bhagavad-gītā (4.7), the Lord appears when there are discrepancies in the discharge of factual religion. Lord Rāmacandra also appeared under the same circumstances, accompanied by His brothers, who are expansions of the Lord's internal potency, and by Lakṣmījī Sītādevī.

Lord Rāmacandra was ordered by His father, Mahārāja Daśaratha, to leave home for the forest under awkward circumstances, and the Lord, as the ideal son of His father, carried out the order, even on the occasion of His being declared the King of Ayodhyā. One of His younger brothers, Lakṣmaṇajī, desired to go with Him, and so also His eternal wife, Sītājī, desired to go with Him. The Lord agreed to both of them, and all together they entered the Daṇḍakāraṇya Forest, to live there for fourteen years. During their stay in the forest, there was some quarrel between Rāmacandra and Rāvaṇa, and the latter kidnapped the Lord's wife, Sītā. The quarrel ended in the vanquishing of the greatly powerful Rāvaṇa, along with all his kingdom and family.

Sītā is Lakṣmījī, or the goddess of fortune, but she is never to be enjoyed by any living being. She is meant for being worshiped by the living being along with her husband, Śrī Rāmacandra. A materialistic man like Rāvaṇa does not understand this great truth, but on the contrary he wants to snatch Sītādevī from the custody of Rāma and thus incurs great miseries. The materialists, who are after opulence and material prosperity, may take lessons from the Rāmāyaṇa that the policy of exploiting the nature of the Lord without acknowledging the supremacy of the Supreme Lord is the policy of Rāvaṇa. Rāvaṇa was very advanced materially, so much so that he turned his kingdom, Laṅkā, into pure gold, or full material wealth. But because he did not recognize the supremacy of Lord Rāmacandra and defied Him by stealing His wife, Sītā, Rāvaṇa was killed, and all his opulence and power were destroyed.

Lord Rāmacandra is a full incarnation with six opulences in full, and He is therefore mentioned in this verse as kaleśaḥ, or master of all opulence.

TEXT 24

yasmā adād udadhir ūḍha-bhayāṅga-vepo

mārgaṁ sapady ari-puraṁ haravad didhakṣoḥ

dūre suhṛn-mathita-roṣa-suśoṇa-dṛṣṭyā

tātapyamāna-makaroraga-nakra-cakraḥ

SYNONYMS

yasmai-unto whom; adāt-gave; udadhiḥ-the great Indian Ocean; ūḍha-bhaya-affected by fear; aṅga-vepaḥ-bodily trembling; mārgam-way; sapadi-quickly; ari-puram-the city of the enemy; hara-vat-like that of Hara (Mahādeva); didhakṣoḥ-desiring to burn to ashes; dūre-at a long distance; su-hṛt-intimate friend; mathita-being aggrieved by; roṣa-in anger; su-śoṇa-red-hot; dṛṣṭyā-by such a glance; tātapyamāna-burning in heat; makara-sharks; uraga-snakes; nakra-crocodiles; cakraḥ-circle.

The Personality of Godhead Rāmacandra, being aggrieved for His distant intimate friend [Sītā], glanced over the city of the enemy Rāvaṇa with red-hot eyes like those of Hara [who wanted to burn the kingdom of heaven]. The great ocean, trembling in fear, gave Him His way because its family members, the aquatics like the sharks, snakes and crocodiles, were being burnt by the heat of the angry red-hot eyes of the Lord.

The Personality of Godhead has every sentiment of a sentient being, like all other living beings, because He is the chief and original living entity, the supreme source of all other living beings. He is the nitya, or the chief eternal amongst all other eternals. He is the chief one, and all others are the dependent many. The many eternals are supported by the one eternal, and thus both the eternals are qualitatively one. Due to such oneness, both the eternals constitutionally have a complete range of sentiments, but the difference is that the sentiments of the chief eternal are different in quantity from the sentiments of the dependent eternals. When Rāmacandra was angry and showed His red-hot eyes, the whole ocean became heated with that energy, so much so that the aquatics within the great ocean felt the heat, and the personified ocean trembled in fear and offered the Lord an easy path for reaching the enemy's city. The impersonalists will see havoc in this red-hot sentiment of the Lord because they want to see negation in perfection. Because the Lord is absolute, the impersonalists imagine that in the Absolute the sentiment of anger, which resembles mundane sentiments, must be conspicuous by absence. Due to a poor fund of knowledge, they do not realize that the sentiment of the Absolute Person is transcendental to all mundane concepts of quality and quantity. Had Lord Rāmacandra's sentiment been of mundane origin, how could it disturb the whole ocean and its inhabitants? Can any mundane red-hot eye generate heat in the great ocean? These are factors to be distinguished in terms of the personal and impersonal conceptions of the Absolute Truth. As it is said in the beginning of the Śrīmad-Bhāgavatam, the Absolute Truth is the source of everything, so the Absolute Person cannot be devoid of the sentiments that are reflected in the temporary mundane world. Rather, the different sentiments found in the Absolute, either in anger or in mercy, have the same qualitative influence, or, in other words, there is no mundane difference of value because these sentiments are all on the absolute plane. Such sentiments are definitely not absent in the Absolute, as the impersonalists think, making their mundane estimation of the transcendental world.

TEXT 25

vakṣaḥ-sthala-sparśa-rugna-mahendra-vāha-

dantair viḍambita-kakubjuṣa ūḍha-hāsam

sadyo 'subhiḥ saha vineṣyati dāra-hartur

visphūrjitair dhanuṣa uccarato 'dhisainye

SYNONYMS

vakṣaḥ-sthala-chest; sparśa-touched by; rugna-broken; mahā-indra-the King of heaven; vāha-the conveyor; dantaiḥ-by the trunk; viḍambita-illuminated; kakup-juṣaḥ-all directions thus being served; ūḍha-hāsam-overtaken by laughter; sadyaḥ-within no time; asubhiḥ-by the life; saha-along with; vineṣyati-was killed; dāra-hartuḥ-of the one who kidnapped the wife; visphūrjitaiḥ-by the tingling of the bow; dhanuṣaḥ-bow; uccarataḥ-strolling fast; adhisainye-in the midst of the fighting soldiers of both sides.

When Rāvaṇa was engaged in the battle, the trunk of the elephant which carried the King of heaven, Indra, broke in pieces, having collided with the chest of Rāvaṇa, and the scattered broken parts illuminated all directions. Rāvaṇa therefore felt proud of his prowess and began to loiter in the midst of the fighting soldiers, thinking himself the conqueror of all directions. But his laughter, overtaken by joy, along with his very air of life, suddenly ceased with the tingling sound of the bow of Rāmacandra, the Personality of Godhead.

However powerful a living being may be, when he is condemned by God no one can save him, and, similarly, however weak one may be, if he is protected by the Lord no one can annihilate him.

TEXT 26

bhūmeḥ suretara-varūtha-vimarditāyāḥ

kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ

jātaḥ kariṣyati janānupalakṣya-mārgaḥ

karmāṇi cātma-mahimopanibandhanāni

SYNONYMS

bhūmeḥ-of the entire world; sura-itara-other than godly persons; varūtha-soldiers; vimarditāyāḥ-distressed by the burden; kleśa-miseries; vyayāya-for the matter of diminishing; kalayā-along with His plenary expansion; sita-kṛṣṇa-not only beautiful but also black; keśaḥ-with such hairs; jātaḥ-having appeared; kariṣyati-would act; jana-people in general; anupalakṣya-rarely to be seen; mārgaḥ-path; karmāṇi-activities; ca-also; ātma-mahimā-glories of the Lord Himself; upanibandhanāni-in relation to.

When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is.

This verse is especially describing the appearance of Lord Kṛṣṇa and His immediate expansion, Lord Baladeva. Both Lord Kṛṣṇa and Lord Baladeva are one Supreme Personality of Godhead. The Lord is omnipotent, and He expands Himself in innumerable forms and energies, and the whole unit is known as the one Supreme Brahman. Such extensions of the Lord are divided into two divisions, namely personal and differential. The personal expansions are called the viṣṇu-tattvas, and the differential expansions are called the jīva-tattvas. And in such expansional activity, Lord Baladeva is the first personal expansion of Kṛṣṇa, the Supreme Personality of Godhead.

In the Viṣṇu Purāṇa, as well as in the Mahābhārata, both Kṛṣṇa and Baladeva are mentioned as having beautiful black hair, even in Their advanced age. The Lord is called anupalakṣya-mārgaḥ or, in still more technical Vedic terms, avāṅ-manasā gocaraḥ: one who is never to be seen or realized by the limited sense perception of the people in general. In the Bhagavad-gītā (7.25) it is said by the Lord, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ. In other words, He reserves the right of not being exposed to anyone and everyone. Only the bona fide devotees can know Him by His specific symptoms, and out of many, many such symptoms, one symptom is mentioned here in this verse, that the Lord is sita-kṛṣṇa-keśaḥ, or one who is observed always with beautiful black hair. Both Lord Kṛṣṇa and Lord Baladeva have such hair on Their heads, and thus even in advanced age They appeared like young boys sixteen years old. That is the particular symptom of the Personality of Godhead. In the Brahma-saṁhitā it is stated that although He is the oldest personality among all living entities, He always looks like a new, youthful boy. That is the characteristic of a spiritual body. The material body is symptomized by birth, death, old age and diseases, but the spiritual body is conspicuous by the absence of those symptoms. Living entities who reside in the Vaikuṇṭhalokas in eternal life and bliss have the same type of spiritual body, without being affected by any signs of old age. It is described in the Bhāgavatam (Canto Six) that the party of Viṣṇudūtas who came to deliver Ajāmila from the clutches of the party of Yamarāja appeared like youthful boys, corroborating the description in this verse. It is ascertained thus that the spiritual bodies in the Vaikuṇṭhalokas, either of the Lord or of the other inhabitants, are completely distinct from the material bodies of this world. Therefore, when the Lord descends from that world to this world, He descends in His spiritual body of ātma-māyā, or internal potency, without any touch of the bahiraṅgā-māyā, or external, material energy. The allegation that the impersonal Brahman appears in this material world by accepting a material body is quite absurd. Therefore the Lord, when He comes here, has not a material body, but a spiritual body. The impersonal brahmajyoti is only the glaring effulgence of the body of the Lord, and there is no difference in quality between the body of the Lord and the impersonal ray of the Lord, called brahmajyoti.

Now the question is why the Lord, who is omnipotent, comes here to diminish the burden created upon the world by the unscrupulous kingly order. Certainly the Lord does not need to come here personally for such purposes, but He actually descends to exhibit His transcendental activities in order to encourage His pure devotees, who want to enjoy life by chanting the glories of the Lord. In the Bhagavad-gītā (9.13-14) it is stated that the mahātmās, great devotees of the Lord, take pleasure in chanting of the activities of the Lord. All Vedic literatures are meant for turning one's attention towards the Lord and His transcendental activities. Thus the activities of the Lord, in His dealings with worldly people, create a subject matter for discussion by His pure devotees.

TEXT 27

tokena jīva-haraṇaṁ yad ulūki-kāyās

trai-māsikasya ca padā śakaṭo 'pavṛttaḥ

yad riṅgatāntara-gatena divi-spṛśor vā

unmūlanaṁ tv itarathārjunayor na bhāvyam

SYNONYMS

tokena-by a child; jīva-haraṇam-killing a living being; yat-one which; ulūki-kāyāḥ-assumed the giant body of a demon; trai-māsikasya-of one who is only three months old; ca-also; padā-by the leg; śakaṭaḥ apavṛttaḥ-turned over the cart; yat-one who; riṅgatā-while crawling; antara-gatena-being overtaken; divi-high in the sky; spṛśoḥ-touching; vā-either; unmūlanam-uprooting; tu-but; itarathā-anyone else than; arjunayoḥ-of the two arjuna trees; na bhāvyam-was not possible.

There is no doubt about Lord Kṛṣṇa's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Pūtanā when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself.

One cannot manufacture a God by one's mental speculation or by numerical votes, as has become a practice for the less intelligent class of men. God is God eternally, and an ordinary living entity is eternally a part and parcel of God. God is one without a second, and the ordinary living entities are many without number. All such living entities are maintained by God Himself, and that is the verdict of the Vedic literatures. When Kṛṣṇa was on the lap of His mother, the demon Pūtanā appeared before His mother and prayed to nurture the child in her lap. Mother Yaśodā agreed, and the child was transferred onto the lap of Pūtanā, who was in the garb of a respectable lady. Pūtanā wanted to kill the child by smearing poison on the nipple of her breast. But when everything was complete, the Lord sucked her breast along with her very air of life, and the demon's gigantic body, said to be as long as six miles, fell down. But Lord Kṛṣṇa did not need to expand Himself to the length of the she-demon Pūtanā, although He was quite competent to extend Himself more than six miles long. In His Vāmana incarnation He posed Himself as a dwarf brāhmaṇa, but when He took possession of His land, promised by Bali Mahārāja, He expanded His footstep to the top of the universe, extending over thousands and millions of miles. So it was not very difficult for Kṛṣṇa to perform a miracle by extending His bodily feature, but He had no desire to do it because of His deep filial love for His mother, Yaśodā. If Yaśodā had seen Kṛṣṇa in her lap extending six miles to cope with the she-demon Pūtanā, then the natural filial love of Yaśodā would have been hurt because in that way Yaśodā would have come to know that her so-called son, Kṛṣṇa, was God Himself. And with the knowledge of the Godhood of Kṛṣṇa, Yaśodāmayī would have lost the temper of her love for Kṛṣṇa as a natural mother. But as far as Lord Kṛṣṇa is concerned, He is God always, either as a child on the lap of His mother, or as the coverer of the universe, Vāmanadeva. He does not require to become God by undergoing severe penances, although some men think of becoming God in that way. By undergoing severe austerities and penances, one cannot become one or equal with God, but one can attain most of the godly qualities. A living being can attain godly qualities to a large extent, but he cannot become God, whereas Kṛṣṇa, without undergoing any type of penance, is God always, either in the lap of His mother or growing up or at any stage of growth.

So at the age of only three months He killed the Śakaṭāsura, who had remained hidden behind a cart in the house of Yaśodāmayī. And when He was crawling and was disturbing His mother from doing household affairs, the mother tied Him with a grinding pestle, but the naughty child dragged the pestle up to a pair of very high arjuna trees in the yard of Yaśodāmayī, and when the pestle was stuck between the pair of trees, they fell down with a horrible sound. When Yaśodāmayī came to see the happenings, she thought that her child had been saved from the falling trees by the mercy of the Lord, without knowing that the Lord Himself, crawling in her yard, had wreaked the havoc. So that is the way of reciprocation of love affairs between the Lord and His devotees. Yaśodāmayī wanted to have the Lord as her child, and the Lord played exactly like a child in her lap, but at the same time played the part of the Almighty Lord whenever it was so required. The beauty of such pastimes was that the Lord fulfilled everyone's desire. In the case of felling the gigantic arjuna trees, the Lord's mission was to deliver the two sons of Kuvera, who were condemned to become trees by the curse of Nārada, as well as to play like a crawling child in the yard of Yaśodā, who took transcendental pleasure in seeing such activities of the Lord in the very yard of her home.

The Lord in any condition is Lord of the universe, and He can act as such in any form, gigantic or small, as He likes.

TEXT 28

yad vai vraje vraja-paśūn viṣatoya-pītān

pālāṁs tv ajīvayad anugraha-dṛṣṭi-vṛṣṭyā

tac-chuddhaye 'ti-viṣa-vīrya-vilola-jihvam

uccāṭayiṣyad uragaṁ viharan hradinyām

SYNONYMS

yat-one who; vai-certainly; vraje-at Vṛndāvana; vraja-paśūn-the animals thereof; viṣa-toya-poisoned water; pītān-those who drank; pālān-the cowherd men; tu-also; ajīvayat-brought to life; anugraha-dṛṣṭi-merciful glance; vṛṣṭyā-by the showers of; tat-that; śuddhaye-for purification; ati-exceedingly; viṣa-vīrya-highly potent poison; vilola-lurking; jihvam-one who has such a tongue; uccāṭayiṣyat-severely punished; uragam-unto the snake; viharan-taking it as a pleasure; hradinyām-in the river.

Then also when the cowherd boys and their animals drank the poisoned water of the River Yamunā, and after the Lord [in His childhood] revived them by His merciful glance, just to purify the water of the River Yamunā He jumped into it as if playing and chastised the venomous Kāliya snake, which was lurking there, its tongue emitting waves of poison. Who can perform such herculean tasks but the Supreme Lord ?

TEXT 29

tat karma divyam iva yan niśi niḥśayānaṁ

dāvāgninā śuci-vane paridahyamāne

unneṣyati vrajam ato 'vasitānta-kālaṁ

netre pidhāpya sabalo 'nadhigamya-vīryaḥ

SYNONYMS

tat-that; karma-activity; divyam-superhuman; iva-like; yat-which; niśi-at night; niḥśayānam-sleeping carefreely; dāva-agninā-by the glare of the forest fire; śuci-vane-in the dry forest; paridahyamāne-being set ablaze; unneṣyati-would deliver; vrajam-all the inhabitants of Vraja; ataḥ-hence; avasita-surely; anta-kālam-last moments of life; netre-on the eyes; pidhāpya-simply by closing; sa-balaḥ-along with Baladeva; anadhigamya-unfathomable; vīryaḥ-prowess.

On the very night of the day of the chastisement of the Kāliya snake, when the inhabitants of Vrajabhūmi were sleeping carefreely, there was a forest fire ablaze due to dry leaves, and it appeared that all the inhabitants were sure to meet their death. But the Lord, along with Balarāma, saved them simply by closing His eyes. Such are the superhuman activities of the Lord.

Although in this verse the Lord's activity has been described as superhuman, it should be noted that the Lord's activities are always superhuman, and that distinguishes Him from the ordinary living being. Uprooting a gigantic banyan or arjuna tree and extinguishing a blazing forest fire simply by closing one's eyes are certainly impossible by any kind of human endeavor. But not only are these activities amazing to hear, but in fact all other activities of the Lord, whatever He may do, are all superhuman, as confirmed in the Bhagavad-gītā (4.9). Whoever knows the superhuman activities of the Lord, due to their very transcendental nature, becomes eligible to enter the kingdom of Kṛṣṇa, and as such, after quitting this present material body, the knower of the transcendental activities of the Lord goes back home, back to Godhead.

TEXT 30

gṛhṇīta yad yad upabandham amuṣya mātā

śulbaṁ sutasya na tu tat tad amuṣya māti

yaj jṛmbhato 'sya vadane bhuvanāni gopī

saṁvīkṣya śaṅkita-manāḥ pratibodhitāsīt

SYNONYMS

gṛhṇīta-by taking up; yat yat-whatsoever; upabandham-ropes for tying; amuṣya-His; mātā-mother; śulbam-ropes; sutasya-of her son; na-not; tu-however; tat tat-by and by; amuṣya-His; māti-was sufficient; yat-that which; jṛmbhataḥ-opening the mouth; asya-of Him; vadane-in the mouth; bhuvanāni-the worlds; gopī-the cowherd woman; saṁvīkṣya-so seeing it; śaṅkita-manāḥ-doubtful in mind; pratibodhitā-convinced in a different way; āsīt-was so done.

When the cowherd woman [Kṛṣṇa's foster mother, Yaśodā] was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Kṛṣṇa, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son.

One day Lord Kṛṣṇa as the naughty child disturbed His mother Yaśodā, and she began to tie up the child with ropes just to punish Him. But no matter how much rope she used, she found it always insufficient. Thus she became fatigued, but in the meantime the Lord opened His mouth, and the affectionate mother saw within the mouth of her son all the universes situated together. The mother was astonished, but out of her deep affection for Kṛṣṇa she thought that the Almighty Godhead Nārāyaṇa had kindly looked after her son just to protect Him from all the continuous calamities happening to Him. Because of her deep affection for Kṛṣṇa, she could never think that her very son was Nārāyaṇa, the Personality of Godhead Himself. That is the action of yogamāyā, the internal potency of the Supreme Lord, which acts to perfect all the pastimes of the Lord with His different types of devotees. Who could play such wonders without being God?

TEXT 31

nandaṁ ca mokṣyati bhayād varuṇasya pāśād

gopān bileṣu pihitān maya-sūnunā ca

ahny āpṛtaṁ niśi śayānam atiśrameṇa

lokaṁ vikuṇṭham upaneṣyati gokulaṁ sma

SYNONYMS

nandam-unto Nanda (the father of Kṛṣṇa); ca-also; mokṣyati-saves; bhayāt-from the fear of; varuṇasya-of Varuṇa, the demigod of water; pāśāt-from the clutches of; gopān-the cowherd men; bileṣu-in the caves of the mountain; pihitān-placed; maya-sūnunā-by the son of Maya; ca-also; ahni āpṛtam-being very engaged during the daytime; niśi-at night; śayānam-lying down; atiśrameṇa-because of hard labor; lokam-planet; vikuṇṭham-the spiritual sky; upaneṣyati-He awarded; gokulam-the highest planet; sma-certainly.

Lord Kṛṣṇa saved His foster father, Nanda Mahārāja, from the fear of the demigod Varuṇa and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vṛndāvana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Kṛṣṇa awarded promotion to the highest planet in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood.

Nanda Mahārāja, the foster father of Lord Kṛṣṇa, went to take his bath in the River Yamunā in the dead of night, mistakenly thinking that the night was already over; thus the demigod Varuṇa took him to the Varuṇa planet just to have a look at the Personality of Godhead Lord Kṛṣṇa, who appeared there to release His father. Actually there was no arrest of Nanda Mahārāja by Varuṇa because the inhabitants of Vṛndāvana were always engaged in thinking of Kṛṣṇa, in constant meditation on the Personality of Godhead in a particular form of samadhi, or trance of bhakti-yoga. They had no fear of the miseries of material existence. In the Bhagavad-gītā it is confirmed that to be in association with the Supreme Personality of Godhead by full surrender in transcendental love frees one from the miseries inflicted by the laws of material nature. Here it is clearly mentioned that the inhabitants of Vṛndāvana were extensively busy in the hard labor of their day's work, and due to the day's hard labor they were engaged in sound sleep at night. So practically they had very little time to devote to meditation or to the other paraphernalia of spiritual activities. But factually they were engaged in the highest spiritual activities only. Everything done by them was spiritualized because everything was dovetailed in their relationship with Lord Śrī Kṛṣṇa. The central point of activities was Kṛṣṇa, and as such the so-called activities in the material world were saturated with spiritual potency. That is the advantage of the way of bhakti-yoga. One should discharge one's duty on Lord Kṛṣṇa's behalf, and all one's actions will be saturated with Kṛṣṇa thought, the highest pattern of trance in spiritual realization.

TEXT 32

gopair makhe pratihate vraja-viplavāya

deve 'bhivarṣati paśūn kṛpayā rirakṣuḥ

dhartocchilīndhram iva sapta-dināni sapta-

varṣo mahīdhram anaghaika-kare salīlam

SYNONYMS

gopaiḥ-by the cowherd men; makhe-in offering a sacrifice to the King of heaven; pratihate-being hampered; vraja-viplavāya-for devastating the whole existence of Vrajabhūmi, the land of Kṛṣṇa's pastimes; deve-by the King of heaven; abhivarṣati-having poured down heavy rain; paśūn-the animals; kṛpayā-by causeless mercy upon them; rirakṣuḥ-desired to protect them; dharta-held up; ucchilīndhram-uprooted as an umbrella; iva-exactly like that; sapta-dināni-continuously for seven days; sapta-varṣaḥ-although He was only seven years old; mahīdhram-the Govardhana Hill; anagha-without being tired; eka-kare-in one hand only; salīlam-playfully.

When the cowherd men of Vṛndāvana, under instruction of Kṛṣṇa, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Kṛṣṇa, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water.

Children play with an umbrella generally known as a frog's umbrella, and Lord Kṛṣṇa, when He was only seven years old, could snatch the great hill known as the Govardhana Parvata at Vṛndāvana and hold it for seven days continuously with one hand, just to protect the animals and the inhabitants of Vṛndāvana from the wrath of Indra, the heavenly King, who had been denied sacrificial offerings by the inhabitants of Vrajabhūmi.

Factually there is no need of offering sacrifices to the demigods for their services if one is engaged in the service of the Supreme Lord. Sacrifices recommended in the Vedic literature for satisfaction of the demigods are a sort of inducement to the sacrificers to realize the existence of higher authorities. The demigods are engaged by the Lord as controlling deities of material affairs, and according to the Bhagavad-gītā, when a demigod is worshiped the process is accepted as the indirect method for worshiping the Supreme Lord. But when the Supreme Lord is worshiped directly there is no need of worshiping the demigods or offering them sacrifices as recommended in particular circumstances. Lord Kṛṣṇa therefore advised the inhabitants of Vrajabhūmi not to offer any sacrifices to the heavenly King Indra. But Indra, not knowing Lord Kṛṣṇa in Vrajabhūmi, was angry at the inhabitants of Vrajabhūmi and tried to avenge the offense. But, competent as the Lord was, He saved the inhabitants and animals of Vrajabhūmi by His personal energy and proved definitely that anyone directly engaged as a devotee of the Supreme Lord need not satisfy any other demigods, however great, even to the level of Brahmā, or Śiva. Thus this incident definitely proved without a doubt that Lord Kṛṣṇa is the Personality of Godhead and that He was so in all circumstances, as a child on the lap of His mother, as a boy 7 years old, and as an old man of 125 years of age. In either case He was never on the level of the ordinary man, and even in His advanced age He appeared a young boy 16 years old. These are the particular features of the transcendental body of the Lord.

TEXT 33

krīḍan vane niśi niśākara-raśmi-gauryāṁ

rāsonmukhaḥ kala-padāyata-mūrcchitena

uddīpita-smara-rujāṁ vraja-bhṛd-vadhūnāṁ

hartur hariṣyati śiro dhanadānugasya

SYNONYMS

krīḍan-while engaged in His pastimes; vane-in the forest of Vṛndāvana; niśi-nocturnal; niśākara-the moon; raśmi-gauryām-white moonshine; rāsa-unmukhaḥ-desiring to dance with; kala-padāyata-accompanied by sweet songs; mūrcchitena-and melodious music; uddīpita-awakened; smara-rujām-sexual desires; vraja-bhṛt-the inhabitants of Vrajabhūmi; vadhūnām-of the wives; hartuḥ-of the kidnappers; hariṣyati-will vanquish; śiraḥ-the head; dhanada-anugasya-of the follower of the rich Kuvera.

When the Lord was engaged in His pastimes of the rāsa dance in the forest of Vṛndāvana, enlivening the sexual desires of the wives of the inhabitants of Vṛndāvana by sweet and melodious songs, a demon of the name Śaṅkhacūḍa, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk.

We should carefully note that the statements described herein are the statements of Brahmājī to Nārada, and he was speaking to Nārada of events that would happen in the future, during the advent of Lord Kṛṣṇa. The pastimes of the Lord are known to the experts who are able to see past, present and future, and Brahmājī, being one of them, foretold what would happen in the future. The killing of Śaṅkhacūḍa by the Lord is a more recent incident, after the rāsa-līlā, and not exactly a simultaneous affair. In the previous verses we have seen also that the Lord's engagement in the affairs of the forest fire was described along with His pastimes of punishing the Kāliya snake, and similarly the pastimes of the rāsa dance and the killing of Śaṅkhacūḍa are also described herein. The adjustment is that all these incidents would take place in the future, after the time when it was being foretold by Brahmājī to Nārada. The demon Śaṅkhacūḍa was killed by the Lord during His pastimes at Horikā in the month of Phālguna, and the same ceremony is still observed in India by the burning of the effigy of Śaṅkhacūḍa one day prior to the Lord's pastimes at Horikā, generally known as Holi.

Generally the future appearance and the activities of the Lord or His incarnations are foretold in the scriptures, and thus the pseudoincarnations are unable to cheat persons who are in knowledge of the events as they are described in the authoritative scriptures.

TEXTS 34-35

ye ca pralamba-khara-dardura-keśy-ariṣṭa-

mallebha-kaṁsa-yavanāḥ kapi-pauṇḍrakādyāḥ

anye ca śālva-kuja-balvala-dantavakra-

saptokṣa-śambara-vidūratha-rukmi-mukhyāḥ

ye vā mṛdhe samiti-śālina ātta-cāpāḥ

kāmboja-matsya-kuru-sṛñjaya-kaikayādyāḥ

yāsyanty adarśanam alaṁ bala-pārtha-bhīma-

vyājāhvayena hariṇā nilayaṁ tadīyam

SYNONYMS

ye-all those; ca-totally; pralamba-the demon named Pralamba; khara-Dhenukāsura; dardura-Bakāsura; keśī-the Keśī demon; ariṣṭa-the demon Ariṣṭāsura; malla-a wrestler in the court of Kaṁsa; ibha-Kuvalayāpīḍa; kaṁsa-the King of Mathurā and maternal uncle of Kṛṣṇa; yavanāḥ-the kings of Persia and other adjoining places; kapi-Dvivida; pauṇḍraka-ādyāḥ-Pauṇḍraka and others; anye-others; ca-as much as; śālva-King Śālva; kuja-Narakāsura; balvala-King Balvala; dantavakra-the brother of Śiśupāla, a dead rival of Kṛṣṇa's; saptokṣa-King Saptokṣa; śambara-King Śambara; vidūratha-King Vidūratha; rukmi-mukhyāḥ-the brother of Rukmiṇī, the first queen of Kṛṣṇa at Dvārakā; ye-all those; vā-either; mṛdhe-in the battlefield; samiti-śālinaḥ-all very powerful; ātta-cāpāḥ-well equipped with bows and arrows; kāmboja-the King of Kāmboja; matsya-the King of Dvarbhaṅga; kuru-the sons of Dhṛtarāṣṭra; sṛñjaya-King Sṛñjaya; kaikaya-ādyāḥ-the King of Kekaya and others; yāsyanti-would attain; adarśanam-impersonal merging within the brahmajyoti; alam-what to speak of; bala-Baladeva, the elder brother of Kṛṣṇa; pārtha-Arjuna; bhīma-the second Pāṇḍava; vyāja-āhvayena-by the false names; hariṇā-by Lord Hari; nilayam-the abode; tadīyam-of Him.

All demonic personalities like Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa elephant, Kaṁsa, Yavana, Narakāsura and Pauṇḍraka, great marshals like Sālva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as also great warriors like Kāmboja, Matsya, Kuru, Sṛñjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhīma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuṇṭha planets.

All manifestations, in both the material and spiritual worlds, are demonstrations of the different potencies of Lord Kṛṣṇa. The Personality of Godhead Baladeva is His immediate personal expansion, and Bhīma, Arjuna, etc., are His personal associates. The Lord would appear (and He does so whenever He appears) with all His associates and potencies. Therefore the rebellious souls, like the demons and demoniac men, mentioned by names like Pralamba, would be killed either by the Lord Himself or by His associates. All these affairs will be clearly explained in the Tenth Canto. But we should know well that all the above-mentioned living entities killed would attain salvation either by being merged in the brahmajyoti of the Lord or being allowed to enter into the abodes of the Lord called Vaikuṇṭhas. This has already been explained by Bhīṣmadeva (First Canto). All persons who participated in the Battlefield of Kurukṣetra or otherwise with the Lord or with Baladeva, etc., would benefit by attaining spiritual existence according to the situation of their minds at the time of death. Those who recognized the Lord would enter Vaikuṇṭha, and those who estimated the Lord as only a powerful being would attain salvation by merging into the spiritual existence of the impersonal brahmajyoti of the Lord. But every one of them would get release from material existence. Since such is the benefit of those who played with the Lord inimically, one can imagine what would be the position of those who devoutly served the Lord in transcendental relationship with Him.

TEXT 36

kālena mīlita-dhiyām avamṛśya nṝṇāṁ

stokāyuṣāṁ sva-nigamo bata dūra-pāraḥ

āvirhitas tv anuyugaṁ sa hi satyavatyāṁ

veda-drumaṁ viṭa-paśo vibhajiṣyati sma

SYNONYMS

kālena-in course of time; mīlita-dhiyām-of the less intelligent persons; avamṛśya-considering the difficulties; nṝṇām-of humanity at large; stoka-āyuṣām-of the short-living persons; sva-nigamaḥ-the Vedic literatures compiled by Him; bata-exactly; dūra-pāraḥ-greatly difficult; āvirhitaḥ-having appeared as; tu-but; anuyugam-in terms of the age; saḥ-He (the Lord); hi-certainly; satyavatyām-in the womb of Satyavatī; veda-drumam-the desire tree of the Vedas; viṭa-paśaḥ-by division of branches; vibhajiṣyati-will divide; sma-as it were.

The Lord Himself in His incarnation as the son of Satyavatī [Vyāsadeva] will consider his compilation of the Vedic literature to be very difficult for the less intelligent persons with short life, and thus He will divide the tree of Vedic knowledge into different branches, according to the circumstances of the particular age.

Herein Brahmā mentions the future compilation of Śrīmad-Bhāgavatam for the short-lived persons of the Kali age. As explained in the First Canto, the less intelligent persons of the age of Kali would be not only short-lived, but also perplexed with so many problems of life due to the awkward situation of the godless human society. Advancement of material comforts of the body is activity in the mode of ignorance according to the laws of material nature. Real advancement of knowledge means progress of knowledge in self-realization. But in the age of Kali the less intelligent men mistakenly consider the short lifetime of one hundred years (now factually reduced to about forty or sixty years) to be all in all. They are less intelligent because they have no information of the eternity of life; they identify with the temporary material body existing for forty years and consider it the only basic principle of life. Such persons are described as equal to the asses and bulls. But the Lord, as the compassionate father of all living beings, imparts unto them the vast Vedic knowledge in short treatises like the Bhagavad-gītā and, for the graduates, the Śrīmad-Bhāgavatam. The Purāṇas and the Mahābhārata are also similarly made by Vyāsadeva for the different types of men in the modes of material nature. But none of them are independent of the Vedic principles.

TEXT 37

deva-dviṣāṁ nigama-vartmani niṣṭhitānāṁ

pūrbhir mayena vihitābhir adṛśya-tūrbhiḥ

lokān ghnatāṁ mati-vimoham atipralobhaṁ

veṣaṁ vidhāya bahu bhāṣyata aupadharmyam

SYNONYMS

deva-dviṣām-of those who were envious of the devotees of the Lord; nigama-the Vedas; vartmani-on the path of; niṣṭhitānām-of the well situated; pūrbhiḥ-by rockets; mayena-made by the great scientist Maya; vihitābhiḥ-made by; adṛśya-tūrbhiḥ-unseen in the sky; lokān-the different planets; ghnatām-of the killers; mati-vimoham-bewilderment of the mind; atipralobham-very attractive; veṣam-dress; vidhāya-having done so; bahu bhāṣyate-will talk very much; aupadharmyam-subreligious principles.

When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder their minds by dressing Himself attractively as Buddha and will preach on subreligious principles.

This incarnation of Lord Buddha is not the same Buddha incarnation we have in the present history of mankind. According to Śrīla Jīva Gosvāmī, the Buddha incarnation mentioned in this verse appeared in a different Kali age. In the duration of life of one Manu there are more than seventy-two Kali-yugas, and in one of them the particular type of Buddha mentioned here would appear. Lord Buddha incarnates at a time when the people are most materialistic and preaches common-sense religious principles. Such ahiṁsā is not a religious principle itself, but it is an important quality for persons who are actually religious. It is a common-sense religion because one is advised to do no harm to any other animal or living being because such harmful actions are equally harmful to he who does the harm. But before learning these principles of nonviolence one has to learn two other principles, namely to be humble and to be prideless. Unless one is humble and prideless, one cannot be harmless and nonviolent. And after being nonviolent one has to learn tolerance and simplicity of living. One must offer respects to the great religious preachers and spiritual leaders and also train the senses for controlled action, learning to be unattached to family and home, and enacting devotional service to the Lord, etc. At the ultimate stage one has to accept the Lord and become His devotee; otherwise there is no religion. In religious principles there must be God in the center; otherwise simple moral instructions are merely subreligious principles, generally known as upadharma, or nearness to religious principles.

TEXT 38

yarhy ālayeṣv api satāṁ na hareḥ kathāḥ syuḥ

pāṣaṇḍino dvija-janā vṛṣalā nṛdevāḥ

svāhā svadhā vaṣaḍ iti sma giro na yatra

śāstā bhaviṣyati kaler bhagavān yugānte

SYNONYMS

yarhi-when it happens; ālayeṣu-in the residence of; api-even; satām-civilized gentlemen; na-no; hareḥ-of the Personality of Godhead; kathāḥ-topics; syuḥ-will take place; pāṣaṇḍinaḥ-atheists; dvija-janāḥ-persons declaring themselves to be the higher three classes (brāhmaṇas, kṣatriyas and vaiśyas); vṛṣalāḥ-the lower class śūdras; nṛ-devāḥ-ministers of the government; svāhā-hymns to perform sacrifices; svadhā-the ingredients to perform sacrifices; vaṣaṭ-the altar of sacrifice; iti-all these; sma-shall; giraḥ-words; na-never; yatra-anywhere; śāstā-the chastiser; bhaviṣyati-will appear; kaleḥ-of the Kali age; bhagavān-the Personality of Godhead; yuga-ante-at the end of.

Thereafter, at the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn śūdra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.

The symptoms of the worst conditions of the material world, at the last stage of this age, called Kali-yuga, are stated herein. The sum and substance of such conditions is godlessness. Even the so-called saints and higher castes of the social orders, generally known as the dvija janas or the twice-born, will become atheists. As such, all of them will practically forget even the holy name of the Lord, and what to speak of His activities. The higher castes of society, namely the intelligent class of men guiding the destinies of the social orders, the administrative class of men guiding the law and order of the society, and the productive class of men guiding the economic development of the society, must all be properly well versed in knowledge of the Supreme Lord, knowing factually His name, quality, pastimes, entourage, paraphernalia and personalities. The saints and the higher castes or orders of the society are judged by their proportion of knowledge in the science of God, or tattva jñāna, and not by any kind of birthright or bodily designations. Such designations, without any knowledge of the science of God and practical knowledge of devotional service, are considered to be all decorations of dead bodies. And when there is too much inflation of these decorated dead bodies in society, there develop so many anomalies in the progressive, peaceful life of the human being. Because of the lack of training or culture in the upper section of the social orders, they are no more to be designated as the dvija janas, or the twice-born. The significance of being twice-born has been explained in many places in these great literatures, and again one is reminded herewith that birth, executed by the sex life of the father and the mother, is called animal birth. But such animal birth and progress of life on the animal principles of eating, sleeping, fearing and mating (without any scientific culture of spiritual life) is called the śūdra life, or, to be more explicit, the uncultured life of the lower class of men. It is stated herein that the governmental power of society in the Kali-yuga will be passed over to the uncultured, godless laborer classes of men, and thus the nṛdevas (or the ministers of the government) will be the vṛṣalas, or the uncultured lower-class men of society. No one can expect any peace and prosperity in a human society full of uncultured lower classes of men. The symptoms of such uncultured social animals are already in vogue, and it is the duty of the leaders of men to take note of it and try to reform the social order by introducing the principles of twice-born men trained in the science of God consciousness. This can be done by expanding the culture of Śrīmad-Bhāgavatam all over the world. In the degraded condition of human society, the Lord incarnates as the Kalki avatāra and kills all the demonic without mercy.

TEXT 39

sarge tapo 'ham ṛṣayo nava ye prajeśāḥ

sthāne 'tha dharma-makha-manv-amarāvanīśāḥ

ante tv adharma-hara-manyu-vaśāsurādyā

māyā-vibhūtaya imāḥ puru-śakti-bhājaḥ

SYNONYMS

sarge-in the beginning of the creation; tapaḥ-penance; aham-myself; ṛṣayaḥ-sages; nava-nine; ye prajeśāḥ-those who would generate; sthāne-in the middle while maintaining the creation; atha-certainly; dharma-religion; makha-Lord Viṣṇu; manu-the father of mankind; amara-the demigods deputed to control the affairs of maintenance; avanīśāḥ-and the kings of different planets; ante-at the end; tu-but; adharma-irreligion; hara-Lord Śiva; manyu-vaśa-subjected to anger; asura-ādyāḥ-atheists, the enemies of the devotees; māyā-energy; vibhūtayaḥ-powerful representatives; imāḥ-all of them; puru-śakti-bhājaḥ-of the supreme powerful Lord.

At the beginning of creation there are penance, myself [Brahmā], and the Prajāpatis, the great sages who generate; then, during the maintenance of the creation, there are Lord Viṣṇu, the demigods with controlling powers, and the kings of different planets. But at the end there is irreligion, and then Lord Śiva and the atheists full of anger, etc. All of them are different representative manifestations of the energy of the supreme power, the Lord.

The material world is created by the energy of the Lord, which is manifested in the beginning of the creation by the penance of Brahmājī, the first living being in the creation, and then there are the nine Prajāpatis, known as great sages. In the stage when the creation is maintained, there are devotional service to Lord Viṣṇu, or factual religion, the different demigods, and the kings of different planets who maintain the world. At last, when the creation is preparing to wind up, there is first the principle of irreligion, then Lord Śiva along with the atheists, full of anger. But all of them are but different manifestations of the Supreme Lord. Therefore Brahmā, Viṣṇu and Mahādeva (Śiva) are different incarnations of the different modes of material nature. Viṣṇu is the Lord of the mode of goodness. Brahmā is the lord of the mode of passion, and Śiva is the lord of the mode of ignorance. Ultimately, the material creation is but a temporary manifestation meant to give the chance of liberation to the conditioned souls, who are entrapped in the material world, and one who develops the mode of goodness under the protection of Lord Viṣṇu has the greatest chance of being liberated by following the Vaiṣṇava principles and thus being promoted to the kingdom of God, no more to return to this miserable material world.

TEXT 40

viṣṇor nu vīrya-gaṇanāṁ katamo 'rhatīha

yaḥ pārthivāny api kavir vimame rajāṁsi

caskambha yaḥ sva-rahasāskhalatā tri-pṛṣṭhaṁ

yasmāt tri-sāmya-sadanād uru-kampayānam

SYNONYMS

viṣṇoḥ-of Lord Viṣṇu; nu-but; vīrya-prowess; gaṇanām-in the matter of accounting; katamaḥ-who else; arhati-is able to do it; iha-in this world; yaḥ-one who; pārthivāni-the atoms; api-also; kaviḥ-great scientist; vimame-might have counted; rajāṁsi-particles; caskambha-could catch; yaḥ-one who; sva-rahasā-by His own leg; askhalatā-without being hampered; tri-pṛṣṭham-the topmost planetary space; yasmāt-by which; tri-sāmya-the neutral state of the three modes; sadanāt-up to that place; uru-kampayānam-moving very greatly.

Who can describe completely the prowess of Viṣṇu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved.

The highest scientific advancement of the material scientists is atomic energy. But the material scientist is not able to have an estimation of the particles of atoms contained in the whole universe. But even if one is able to count such atomic particles or is able to roll up the sky like one's bedding, even then one is unable to estimate the extent of the prowess and energy of the Supreme Lord. He is known as Trivikrama because once, in His incarnation of Vāmana, He expanded His leg beyond the highest planetary system, Satyaloka, and reached the neutral state of the modes of nature called the covering of the material world. There are seven layers of material coverings over the material sky, and the Lord could penetrate even those coverings. With His toe He made a hole through which the water of the Causal Ocean filters into the material sky, and the current is known as the sacred Ganges, which purifies the planets of the three worlds. In other words, no one is equal to the transcendentally powerful Viṣṇu. He is omnipotent, and no one is equal to or greater than Him.

TEXT 41

nāntaṁ vidāmy aham amī munayo 'gra-jās te

māyā-balasya puruṣasya kuto 'varā ye

gāyan guṇān daśa-śatānana ādi-devaḥ

śeṣo 'dhunāpi samavasyati nāsya pāram

SYNONYMS

na-never; antam-end; vidāmi-do I know; aham-myself; amī-and all those; munayaḥ-great sages; agra-jāḥ-born prior to you; te-you; māyā-balasya-of the omnipotent; puruṣasya-of the Personality of Godhead; kutaḥ-what to speak of others; avarāḥ-born after us; ye-those; gāyan-by singing; guṇān-the qualities; daśa-śata-ānanaḥ-one who has ten hundred faces; ādi-devaḥ-the first incarnation of the Lord; śeṣaḥ-known as Śeṣa; adhunā-until now; api-even; samavasyati-can achieve; na-not; asya-of Him; pāram-limit.

Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Śeṣa, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces.

The omnipotent Personality of Godhead has primarily three potential manifestations, namely internal, external, and marginal potencies, with unlimited expansions of these three energies. As such, the potential expansions can never be calculated by anyone because even the Personality of God Himself, as the incarnation of Śeṣa, cannot estimate the potencies, although He has been describing them continuously with His one thousand faces.

TEXT 42

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ

sarvātmanāśrita-pado yadi nirvyalīkam

te dustarām atitaranti ca deva-māyāṁ

naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye

SYNONYMS

yeṣām-unto those only; saḥ-the Lord; eṣaḥ-the; bhagavān-the Personality of Godhead; dayayet-does bestow His mercy; anantaḥ-the unlimited potential; sarva-ātmanā-by all means, without reservation; āśrita-padaḥ-surrendered soul; yadi-if such surrender; nirvyalīkam-without pretension; te-those only; dustarām-insurmountable; atitaranti-can overcome; ca-and the paraphernalia; deva-māyām-diverse energies of the Lord; na-not; eṣām-of them; mama-mine; aham-myself; iti-thus; dhīḥ-conscious; śva-dogs; śṛgāla-jackals; bhakṣye-in the matter of eating.

But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so.

The unalloyed devotees of the Lord know the glories of the Lord in the sense that they can understand how great the Lord is and how great is His expansion of diverse energy. Those who are attached to the perishable body can hardly enter into the realm of the science of Godhead. The whole materialistic world, based on the conception of the material body as the self, is ignorant of the science of God. The materialist is always busy working for the welfare of the material body, not only his own but also those of his children, kinsmen, communitymen, countrymen, etc. The materialists have many branches of philanthropic and altruistic activities from a political, national and international angle of vision, but none of the field work can go beyond the jurisdiction of the misconception of identifying the material body with the spirit soul. Unless, therefore, one is saved from the wrong conception of the body and the soul, there is no knowledge of Godhead, and unless there is knowledge of God, all advancement of material civilization, however dazzling, should be considered a failure.

TEXTS 43-45

vedāham aṅga paramasya hi yoga-māyāṁ

yūyaṁ bhavaś ca bhagavān atha daitya-varyaḥ

patnī manoḥ sa ca manuś ca tad-ātmajāś ca

prācīnabarhir ṛbhur aṅga uta dhruvaś ca

ikṣvākur aila-mucukunda-videha-gādhi-

raghv-ambarīṣa-sagarā gaya-nāhuṣādyāḥ

māndhātr-alarka-śatadhanv-anu-rantidevā

devavrato balir amūrttarayo dilīpaḥ

saubhary-utaṅka-śibi-devala-pippalāda-

sārasvatoddhava-parāśara-bhūriṣeṇāḥ

ye 'nye vibhīṣaṇa-hanūmad-upendradatta-

pārthārṣṭiṣeṇa-vidura-śrutadeva-varyāḥ

SYNONYMS

veda-know it; aham-myself; aṅga-O Nārada; paramasya-of the Supreme; hi-certainly; yoga-māyām-potency; yūyam-yourself; bhavaḥ-Śiva; ca-and; bhagavān-the great demigod; atha-as also; daitya-varyaḥ-Prahlāda Mahārāja, the great devotee of the Lord born in the family of an atheist; patnī-Śatarūpā; manoḥ-of Manu; saḥ-he; ca-also; manuḥ-Svāyambhuva; ca-and; tat-ātma-jāḥ ca-and his children like Priyavrata, Uttānapāda, Devahūti, etc.; prācīnabarhiḥ-Prācīnabarhi; ṛbhuḥ-Ṛbhu; aṅgaḥ-Aṅga; uta-even; dhruvaḥ-Dhruva; ca-and; ikṣvākuḥ-Ikṣvāku; aila-Aila; mucukunda-Mucukunda; videha-Mahārāja Janaka; gādhi-Gādhi; raghu-Raghu; ambarīṣa-Ambarīṣa; sagarāḥ-Sagara; gaya-Gaya; nāhuṣa-Nāhuṣa; ādyāḥ-and so on; māndhātṛ-Māndhātā; alarka-Alarka; śatadhanu-Śatadhanu; anu-Anu; rantidevāḥ-Rantideva; devavrataḥ-Bhīṣma; baliḥ-Bali; amūrttarayaḥ-Amūrttaraya; dilīpaḥ-Dilīpa; saubhari-Saubhari; utaṅka-Utaṅka; śibi-Śibi; devala-Devala; pippalāda-Pippalāda; sārasvata-Sārasvata; uddhava-Uddhava; parāśara-Parāśara; bhūriṣeṇāḥ-Bhūriṣeṇa; ye-those who; anye-others; vibhīṣaṇa-Vibhīṣaṇa; hanūmat-Hanumān; upendra-datta-Śukadeva Gosvāmī; pārtha-Arjuna; ārṣṭiṣeṇa-Arṣṭiṣeṇa; vidura-Vidura; śrutadeva-Śrutadeva; varyāḥ-the foremost.

O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamāyā potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Śiva, the great king of the atheist family, namely Prahlāda Mahārāja, Svāyambhuva Manu, his wife Śatarūpā, his sons and daughters like Priyavrata, Uttānapāda, Ākūti, Devahūti and Prasūti, Prācīnabarhi, Ṛbhu, Aṅga the father of Vena, Mahārāja Dhruva, Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu, Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa, Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa, Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc.

All the great devotees of the Lord, as mentioned above, who flourished in the past or present, and all the devotees of the Lord who will come in the future, are aware of the different potencies of the Lord along with the potency of His name, quality, pastimes, entourage, personality, etc. And how do they know? Certainly it is not by mental speculation, nor by any attempt by dint of limited instruments of knowledge. By the limited instruments of knowledge (either the senses or the material instruments like microscopes and telescopes) one cannot even fully know the Lord's material potencies, which are manifested before our eyes. For example there are many millions and billions of planets far, far beyond the scientist's calculation. But these are only the manifestations of the Lord's material energy. What can the scientist hope to know of the spiritual potency of the Lord by such material efforts? Mental speculations, by adding some dozens of "if's" and "maybe's," cannot aid the advancement of knowledge-on the contrary, such mental speculations will only end in despair by dismissing the case abruptly and declaring the nonexistence of God. The sane person, therefore, ceases to speculate on subjects beyond the jurisdiction of his tiny brain, and as a matter of course he tries to learn to surrender unto the Supreme Lord, who alone can lead one to the platform of real knowledge. In the Upaniṣads it is clearly said that the Supreme Personality of Godhead can never be known simply by working very hard and taxing the good brain, nor can He be known simply by mental speculation and jugglery of words. The Lord is knowable only by one who is a surrendered soul. Herein Brahmājī, the greatest of all material living beings, acknowledges this truth. Therefore, the fruitless spoiling of energy by pursuing the path of experimental knowledge must be given up. One should gain knowledge by surrendering unto the Lord and by acknowledging the authority of the persons mentioned herein. The Lord is unlimited and, by the grace of the yogamāyā, helps the surrendered soul to know Him proportionately with the advance of one's surrender.

TEXT 46

te vai vidanty atitaranti ca deva-māyāṁ

strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ

yady adbhuta-krama-parāyaṇa-śīla-śikṣās

tiryag-janā api kim u śruta-dhāraṇā ye

SYNONYMS

te-such persons; vai-undoubtedly; vidanti-do know; atitaranti-surpass; ca-also; deva-māyām-the covering energy of the Lord; strī-such as women; śūdra-the laborer class of men; hūṇa-the mountaineers; śabarāḥ-the Siberians, or those lower than the śūdras; api-although; pāpa-jīvāḥ-sinful living beings; yadi-provided; adbhuta-krama-one whose acts are so wonderful; parāyaṇa-those who are devotees; śīla-behavior; śikṣāḥ-trained by; tiryak-janāḥ-even those who are not human beings; api-also; kim-what; u-to speak of; śruta-dhāraṇāḥ-those who have taken to the idea of the Lord by hearing about Him; ye-those.

Surrendered souls, even from groups leading sinful lives, such as women, the laborer class, the mountaineers and the Siberians, or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional service.

Sometimes there are inquiries as to how one can surrender unto the Supreme Lord. In the Bhagavad-gītā (18.66) the Lord asked Arjuna to surrender unto Him, and therefore persons unwilling to do so question where God is and to whom they should surrender. The answer to such questions or inquiries is given herein very properly. The Personality of Godhead may not be present before one's eyes, but if one is sincere in wanting such guidance the Lord will send a bona fide person who can guide one properly back home, back to Godhead. There is no need of material qualifications for making progress on the path of spiritual realization. In the material world, when one accepts some particular type of service, he is required to possess some particular type of qualification also. Without this one is unfit for such service. But in the devotional service of the Lord the only qualification required is surrender. Surrendering oneself is in one's own hand. If one likes, he can surrender immediately, without delay, and that begins his spiritual life. The bona fide representative of God is as good as God Himself. Or, in other words, the loving representative of the Lord is more kind and more easy to approach. A sinful soul cannot approach the Lord directly, but such a sinful man can very easily approach a pure devotee of the Lord. And if one agrees to put himself under the guidance of such a devotee of the Lord, he can also understand the science of God and can also become like the transcendental pure devotee of the Lord and thus get his liberation back to Godhead, back home for eternal happiness.

So realization of the science of Godhead and relief from the unnecessary, useless struggle for existence are not at all difficult for the willing candidate. But they are very difficult for persons who are not surrendered souls but only simple, profitless speculators.

TEXT 47

śaśvat praśāntam abhayaṁ pratibodha-mātraṁ

śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam

śabdo na yatra puru-kārakavān kriyārtho

māyā paraity abhimukhe ca vilajjamānā

tad vai padaṁ bhagavataḥ paramasya puṁso

brahmeti yad vidur ajasra-sukhaṁ viśokam

SYNONYMS

śaśvat-eternal; praśāntam-without disturbance; abhayam-without fear; pratibodha-mātram-a consciousness opposed to the material counterpart; śuddham-uncontaminated; samam-without distinction; sat-asataḥ-of the cause and effect; paramātma-tattvam-the principle of primeval cause; śabdaḥ-speculative sound; na-not; yatra-where there is; puru-kārakavān-resulting in fruitive action; kriyā-arthaḥ-for the matter of sacrifice; māyā-illusion; paraiti-flies away; abhimukhe-in front of; ca-also; vilajjamānā-being ashamed of; tat-that; vai-is certainly; padam-ultimate phase; bhagavataḥ-of the Personality of Godhead; paramasya-of the Supreme; puṁsaḥ-of the person; brahma-the Absolute; iti-thus; yat-which; viduḥ-known as; ajasra-unlimited; sukham-happiness; viśokam-without grief.

What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principle primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand.

The supreme enjoyer, the Personality of Godhead, is the Supreme Brahman or the summum bonum because of His being the supreme cause of all causes. The conception of impersonal Brahman realization is the first step, due to His distinction from the illusory conception of material existence. In other words, impersonal Brahman is a feature of the Absolute distinct from the material variegatedness, just as light is a conception distinct from its counterpart, darkness. But the light has its variegatedness, which is seen by those who further advance in the light, and thus the ultimate realization of Brahman is the source of the Brahman light, the Supreme Personality of Godhead, the summum bonum or the ultimate source of everything. Therefore, meeting the Personality of Godhead includes the realization of the impersonal Brahman as realized at first in contrast with material inebriety. The Personality of Godhead is the third step of Brahman realization. As explained in the First Canto, one must understand all three features of the Absolute-Brahman, Paramātmā and Bhagavān.

Pratibodha-mātram is just the opposite conception of material existence. In matter there are material miseries, and thus in the first realization of Brahman there is the negation of such material inebrieties, and there is a feeling of eternal existence distinct from the pangs of birth and death, disease and old age. That is the primary conception of impersonal Brahman.

The Supreme Lord is the Supreme Soul of everything, and therefore in the supreme conception affection is realized. The conception of affection is due to the relationship of soul to soul. A father is affectionate to his son because there is some relationship of nearness between the son and the father. But that sort of affection in the material world is full of inebriety. When the Personality of Godhead is met, the fullness of affection becomes manifested because of the reality of the affectionate relationship. He is not the object of affection by material tinges of body and mind, but He is the full, naked, uncontaminated object of affection for all living entities because He is the Supersoul, or Paramātmā, within everyone's heart. In the liberated state of affairs, the full-fledged affection for the Lord is awakened.

As such, there is an unlimited flow of everlasting happiness, without the fear of its being broken as we have experienced here in the material world. The relationship with the Lord is never broken; thus there is no grief and no fear. Such happiness is inexplicable by words, and there can be no attempt to generate such happiness by fruitive activities by arrangements and sacrifices. But we must also know that happiness, unbroken happiness exchanged with the Supreme Person, the Personality of Godhead as described in this verse, transcends the impersonal conception of the Upaniṣads. In the Upaniṣads the description is more or less negation of the material conception of things, but this is not denial of the transcendental senses of the Supreme Lord. Herein also the same is affirmed in the statements about the material elements; they are all transcendental, free from all contamination of material identification. And also the liberated souls are not devoid of senses; otherwise there cannot be any reciprocation of unhampered spiritual happiness exchanged between them in spontaneous unbroken joy. All the senses, both of the Lord and of the devotees, are without material contamination. They are so because they are beyond the material cause and effects, as clearly mentioned herein (sad-asataḥ param). The illusory, material energy cannot work there, being ashamed before the Lord and His transcendental devotees. In the material world the sense activities are not without grief, but here it is clearly said that the senses of the Lord and the devotees are without any grief. There is a distinct difference between the material and spiritual senses. And one should understand it without denying the spiritual senses because of a material conception.

The senses in the material world are surcharged with material ignorance. In every way, the authorities have recommended purification of the senses from the material conception. In the material world the senses are manipulated for individual and personal satisfaction, whereas in the spiritual world the senses are properly used for the purpose for which they were originally meant, namely the satisfaction of the Supreme Lord. Such sensual activities are natural, and therefore sense gratification there is uninterrupted and unbroken by material contamination because the senses are spiritually purified. And such satisfaction of the senses is equally shared by the transcendental reciprocators. Since the activities are unlimited and constantly increasing, there is no scope for material attempts or artificial arrangements. Such happiness of transcendental quality is called brahma-saukhyam, which will he clearly described in the Fifth Canto.

TEXT 48

sadhryaṅ niyamya yatayo yama-karta-hetiṁ

jahyuḥ svarāḍ iva nipāna-khanitram indraḥ

SYNONYMS

sadhryak-artificial mental speculation or meditation; niyamya-controlling; yatayaḥ-the mystics; yama-karta-hetim-the process of spiritual culture; jahyuḥ-are given up; svarāṭ-fully independent; iva-as; nipāna-well; khanitram-trouble for digging; indraḥ-the controlling demigod supplying rains.

In such a transcendental state there is no need of artificial control of the mind, mental speculation or meditation, as performed by the jñānīs and yogīs. One gives up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well.

A poor man in want of water digs a well and undertakes the trouble of digging. Similarly, those who are poor in transcendental realization speculate on the mind or meditate by controlling the senses. But they do not know that such control of the senses and achievement of spiritual perfection are simultaneously made possible as soon as one is factually engaged in the transcendental loving service of the Supreme Person, the Personality of Godhead. It is for this reason that the great liberated souls also desire to be associated in hearing and chanting the activities of the Lord. The example of Indra is very appropriate in this connection. King Indra of heaven is the controlling deity or demigod for arranging clouds and supplying rains in the universe, and as such he does not have to take the trouble to dig a well for his personal water supply. For him, digging a well for a water supply is simply ludicrous. Similarly, those who are factually engaged in the loving service of the Lord have attained the ultimate goal of life, and for them there is no need of mental speculation to find out the true nature of God or His activities. Nor do such devotees have to meditate upon the imaginary or real identity of the Lord. Because they are factually engaged in the transcendental loving service of the Lord, the Lord's pure devotees have already achieved the results of mental speculation and meditation. The real perfection of life is therefore to be engaged in the transcendental loving service of the Lord.

TEXT 49

sa śreyasām api vibhur bhagavān yato 'sya

bhāva-svabhāva-vihitasya sataḥ prasiddhiḥ

dehe sva-dhātu-vigame 'nuviśīryamāṇe

vyomeva tatra puruṣo na viśīryate 'jaḥ

SYNONYMS

saḥ-He; śreyasām-all auspiciousness; api-also; vibhuḥ-the master; bhagavān-the Personality of Godhead; yataḥ-because; asya-of the living entity; bhāva-natural modes; sva-bhāva-own constitution; vihitasya-performances; sataḥ-all good work; prasiddhiḥ-ultimate success; dehe-of the body; sva-dhātu-forming elements; vigame-being vanquished; anu-after; viśīryamāṇe-having given up; vyoma-sky; iva-like; tatra-thereupon; puruṣaḥ-the living entity; na-never; viśīryate-becomes vanquished; ajaḥ-due to being unborn.

The Personality of Godhead is the supreme master of everything auspicious because the results of whatever actions are performed by the living being, in either the material or spiritual existence, are awarded by the Lord. As such, He is the ultimate benefactor. Every individual living entity is unborn, and therefore even after the annihilation of the material elementary body, the living entity exists, exactly like the air within the body.

The living entity is unborn and eternal, and as confirmed in the Bhagavad-gītā (2.30), the living entity is not exhausted even though the material elementary body is vanquished. As long as the living entity is in material existence, actions performed by him are rewarded in the next life, or even in the present life. Similarly, in his spiritual life also actions are rewarded by the Lord by the five kinds of liberation. Even the impersonalist cannot achieve the desired merging into the existence of the Supreme without being favored by the Supreme Personality of Godhead. It is confirmed in the Bhagavad-gītā (4.11) that the Lord awards similar results, as one desires, in one's present life. The living entities are given freedom to make their choice, and the Lord awards them accordingly.

It is the duty of everyone, therefore, to worship devoutly only the Personality of Godhead to achieve his desired goal. The impersonalist, instead of speculating or meditating, can directly execute the routine devotional service of the Lord and thus easily obtain the desired goal.

The devotees, however, are naturally inclined to become associates of the Lord and not merge in the spiritual existence, as conceived by the impersonalist. The devotees, therefore, following their constitutional instincts, achieve the desired goal of becoming servitors, friends, fathers, mothers or conjugal lovers of the Lord. The devotional service of the Lord involves nine transcendental processes, such as hearing and chanting, and by performing such easy and natural devotional services the devotees achieve the highest perfectional results, far, far superior to merging into the existence of Brahman. The devotees are therefore never advised to indulge in speculating upon the nature of the Supreme or artificially meditating on the the void.

One should not, however, mistakenly think that after the annihilation of this present body there is no body by which one can associate with the Lord face to face. The living entity is unborn. It is not that he is manifest with the creation of the material body. On the other hand, it is true that the material body develops only by the desire of the living entity. The evolution of the material body is due to the desires of the living being. According to the desires of the living being, the material body develops. So from the spirit soul the material body comes into existence, generated from the living force. Since the living being is eternal, he exists just like the air within the body. Air is within and without the body. Therefore when the external covering, the material body, is vanquished, the living spark, like the air within the body, continues to exist. And by the direction of the Lord, because He is the ultimate benefactor, the living entity is at once awarded the necessary spiritual body befitting his association with the Lord in the manner of sārūpya (equal bodily feature), sālokya (equal facility to live on the same planet with the Lord), sārṣṭi (equal possession of opulence like the Lord), and sāmīpya (equal association with the Lord).

The Lord is so kind that even if a devotee of the Lord cannot fulfill the complete course of devotional service unalloyed and uncontaminated by material association, he is given another chance in the next life by being awarded a birth in the family of a devotee or rich man so that without being engaged in the struggle for material existence the devotee can finish the remaining purification of his existence and thus immediately, after relinquishing the present body, go back home, back to Godhead. This is confirmed in the Bhagavad-gītā.

In this connection detailed information is available in the Bhagavat-sandarbha of Śrīla Jīva Gosvāmī Prabhupāda. Once achieving the spiritual existence, the devotee is eternally situated there, as already discussed in the previous verse.

TEXT 50

so 'yaṁ te 'bhihitas tāta

bhagavān viśva-bhāvanaḥ

samāsena harer nānyad

anyasmāt sad-asac ca yat

SYNONYMS

saḥ-that; ayam-the same; te-unto you; abhihitaḥ-explained by me; tāta-my dear son; bhagavān-the Personality of Godhead; viśva-bhāvanaḥ-the creator of the manifested worlds; samāsena-in brief; hareḥ-without Hari, the Lord; na-never; anyat-anything else; anyasmāt-being the cause of; sat-manifested or phenomenal; asat-noumenal; ca-and; yat-whatever there may be.

My dear son, I have now explained in brief the Supreme Personality of Godhead, who is creator of the manifested worlds. Without Him, Hari, the Lord, there are no other causes of the phenomenal and noumenal existences.

Since we generally have the experience of the temporary, material world and conditioned souls trying to lord it over the material worlds, Brahmājī explained to Nāradadeva that this temporary world is the work of the external potency of the Lord and that the conditioned souls struggling here for existence are the marginal potency of the Supreme Lord, the Personality of Godhead. There is no cause for all these phenomenal activities but Him, Hari, the Supreme Lord, who is the primeval cause of all causes. This does not mean, however, that the Lord Himself is distributed impersonally. He is aloof from all these interactions of the external and marginal potencies. In the Bhagavad-gītā (9.4) it is confirmed that by His potencies alone He is present everywhere and anywhere. Everything that is manifested rests on His potency only, but He, as the Supreme Personality of Godhead, is always aloof from everything. The potency and the potent are simultaneously one and different from one another.

One should not deprecate the Supreme Lord for the creation of this miserable world, just as one should not blame the king for creating a prisonhouse in the government. The prisonhouse is a necessary institution of the governmental establishment for those who are disobedient to the laws of the government. Similarly, this material world, full of miseries, is a temporary creation of the Lord for those who have forgotten Him and are trying to lord it over the false manifestation. He, however, is always anxious to get the fallen souls back home, back to Godhead, and for this He has given so many chances to the conditioned souls via the authoritative scriptures, His representatives, and personal incarnations also. Since He has no direct attachment to this material world, He is not to be blamed for its creation.

TEXT 51

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho 'yaṁ vibhūtīnāṁ

tvam etad vipulī kuru

SYNONYMS

idam-this; bhāgavatam-the science of Godhead; nāma-of the name; yat-that which; me-unto me; bhagavatā-by the Personality of Godhead; uditam-enlightened; saṅgrahaḥ-is the accumulation of; ayam-His; vibhūtīnām-of the diverse potencies; tvam-your good self; etat-this science of Godhead; vipulī-expand; kuru-do it.

O Nārada, this science of God, Śrīmad-Bhāgavatam, was spoken to me in summary by the Supreme Personality of Godhead, and it was spoken as the accumulation of His diverse potencies. Please expand this science yourself.

The Bhāgavatam in a nutshell, spoken by the Personality of Godhead in about half a dozen verses, which will appear ahead, is the science of God, and it is the potent representation of the Personality of Godhead. He, being absolute, is nondifferent from the science of God, Śrīmad-Bhāgavatam. Brahmājī received this science of Godhead from the Lord directly, and he handed over the same to Nārada, who in his turn ordered Śrīla Vyāsadeva to expand it. So the transcendental knowledge of the Supreme Lord is not mental speculation by the mundane wranglers, but is uncontaminated, eternal, perfect knowledge beyond the jurisdiction of material modes. The Bhāgavata Purāṇa is therefore the direct incarnation of the Lord in the form of transcendental sound, and one should receive this transcendental knowledge from the bona fide representative of the Lord in the chain of disciplic succession from the Lord to Brahmājī, from Brahmājī to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva Gosvāmī, from Śukadeva Gosvāmī to Sūta Gosvāmī. The ripened fruit of the Vedic tree drops from one hand to another without being broken by falling suddenly from a high branch down to the earth. Therefore unless one hears the science of Godhead from the bona fide representative of the disciplic succession, as above mentioned, for one to understand the theme of the science of Godhead will be a difficult job. It should never be heard from the professional Bhāgavatam reciters who earn their livelihood by gratifying the senses of the audience.

TEXT 52

yathā harau bhagavati

nṛṇāṁ bhaktir bhaviṣyati

sarvātmany akhilādhāre

iti saṅkalpya varṇaya

SYNONYMS

yathā-as much as; harau-unto the Personality of Godhead; bhagavati-unto the Lord; nṛṇām-for human beings; bhaktiḥ-devotional service; bhaviṣyati-become enlightened; sarva-ātmani-the Absolute Whole; akhila-ādhāre-unto the summum bonum; iti-thus; saṅkalpya-by determination; varṇaya-describe.

Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies.

Śrīmad-Bhāgavatam is the philosophy of devotional service and the scientific presentation of man's relationship with the Supreme Personality of Godhead. Prior to the age of Kali there was no need for such a book of knowledge to know the Lord and His potential energies, but with the beginning of the age of Kali human society gradually became influenced by four sinful principles, namely illegitimate connection with women, intoxication, gambling and unnecessary killing of animals. Because of these basic sinful acts, man gradually became forgetful of his eternal relation with God. Therefore man became blind, so to speak, to his ultimate goal of life. The ultimate goal of life is not to pass a life of irresponsibility like the animals and indulge in a polished way in the four animal principles, namely eating, sleeping, fearing and mating. For such a blind human society in the darkness of ignorance, Śrīmad-Bhāgavatam is the torchlight to see things in proper perspective. Therefore it was necessary to describe the science of God from the very beginning, or from the very birth of the phenomenal world.

As we have already explained, Śrīmad-Bhāgavatam is so scientifically presented that any sincere student of this great science will be able to understand the science of God simply by reading it with attention or simply by regularly hearing it from the bona fide speaker. Everyone is hankering after happiness in life, but in this age the members of human society, blind as they are, do not have the proper vision that the Personality of Godhead is the reservoir of all happiness because He is the ultimate source of everything (janmādy asya yataḥ [SB 1.1.1]). Happiness in complete perfection without hindrance can be achieved only by our devotional relationship with Him. And it is only by His association that we can get free of distressful material existence. Even those who are after the enjoyment of this material world can also take shelter of the great science of Śrīmad-Bhāgavatam, and they will be successful at the end. Nārada is therefore requested or ordered by his spiritual master to present this science with determination and in good plan. Nārada was never advised to preach the principles of Bhāgavatam to earn a livelihood; he was ordered by his spiritual master to take the matter very seriously in a missionary spirit.

TEXT 53

māyāṁ varṇayato 'muṣya

īśvarasyānumodataḥ

śṛṇvataḥ śraddhayā nityaṁ

māyayātmā na muhyati

SYNONYMS

māyām-affairs of the external energy; varṇayataḥ-while describing; amuṣya-of the Lord; īśvarasya-of the Personality of Godhead; anumodataḥ-thus appreciating; śṛṇvataḥ-thus hearing; śraddhayā-with devotion; nityam-regularly; māyayā-by the illusory energy; ātmā-the living entity; na-never; muhyati-becomes illusioned.

The Lord's activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord.

The science of learning a subject matter seriously is different from the sentiments of fanatics. Fanatics or fools may consider the Lord's activities in relation with the external energy to be useless for them, and they may falsely claim to be higher participants in the internal energy of the Lord, but factually the Lord's activities in relation with the external energy and the internal energy are equally good. On the other hand, those who are not completely free from the clutches of the Lord's external energy should devoutly hear regularly about the activities of the Lord in relation with the external energy. They should not foolishly jump up to the activities of the internal energy, falsely attracted by the Lord's internal potential activities like His rāsa-līlā. The cheap reciters of the Bhāgavatam are very much enthusiastic about the Lord's internal potential activities, and the pseudodevotees, absorbed in material sense enjoyment, falsely jump to the stage of liberated souls and thus fall down deeply into the clutches of external energy.

Some of them think that to hear about the pastimes of the Lord means to hear about His activities with the gopīs or about His pastimes like lifting the Govardhana Hill, and they have nothing to do with the Lord's plenary expansions as the puruṣāvatāras and Their pastimes of the creation, maintenance or annihilation of the material worlds. But a pure devotee knows that there is no difference between the pastimes of the Lord, either in rāsa-līlā or in creation, maintenance or destruction of the material world. Rather, the descriptions of such activities of the Lord as the puruṣāvatāras are specifically meant for persons who are in the clutches of the external energy. Topics like the rāsa-līlā are meant for the liberated souls and not for the conditioned souls. The conditioned souls, therefore, must hear with appreciation and devotion the Lord's pastimes in relationship with the external energy, and such acts are as good as the hearing of rāsa-līlā in the liberated stage. A conditioned soul should not imitate the activities of liberated souls. Lord Śrī Caitanya never indulged in hearing the rāsa-līla with ordinary men.

In the Śrīmad-Bhāgavatam, the science of God, the first nine cantos prepare the ground for hearing the Tenth Canto. This will be further explained in the last chapter of this canto. In the Third Canto it will be more explicit. A pure devotee of the Lord, therefore, must begin reading or hearing Śrīmad-Bhāgavatam from the very beginning, and not from the Tenth Canto. We have several times been requested by some so-called devotees to take up the Tenth Canto immediately, but we have refrained from such an action because we wish to present Śrīmad-Bhāgavatam as the science of Godhead and not as a sensuous understanding for the conditioned souls. This is forbidden by such authorities as Śrī Brahmājī. By reading and hearing Śrīmad-Bhāgavatam as a scientific presentation, the conditioned souls will gradually be promoted to the higher status of transcendental knowledge after being freed from the illusory energy based on sense enjoyment.

Thus end the Bhaktivedanta purports of the Second Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Scheduled Incarnations with Specific Functions."

Chapter Eight

Questions by King Parīkṣit

TEXT 1

rājovāca

brahmaṇā codito brahman

guṇākhyāne 'guṇasya ca

yasmai yasmai yathā prāha

nārado deva-darśanaḥ

SYNONYMS

rājā-the King; uvāca-inquired; brahmaṇā-by Lord Brahmā; coditaḥ-being instructed; brahman-O learned brāhmaṇa (Śukadeva Gosvāmī); guṇa-ākhyāne-in narrating the transcendental qualities; aguṇasya-of the Lord, who is without material qualities; ca-and; yasmai yasmai-and whom; yathā-as much as; prāha-explained; nāradaḥ-Nārada Muni; deva-darśanaḥ-one whose audience is as good as that of any demigod.

King Parīkṣit inquired from Śukadeva Gosvāmī: How did Nārada Muni, whose hearers are as fortunate as those instructed by Lord Brahmā, explain the transcendental qualities of the Lord, who is without material qualities, and before whom did he speak?

Devarṣi Nārada was directly instructed by Brahmājī, who was also directly instructed by the Supreme Lord; therefore the instructions imparted by Nārada to his various disciples are as good as those of the Supreme Lord. That is the way of understanding Vedic knowledge. It comes down from the Lord by disciplic succession, and this transcendental knowledge is distributed to the world by this descending process. There is no chance, however, to receive the Vedic knowledge from mental speculators. Therefore, wherever Nārada Muni goes, he represents himself as authorized by the Lord, and his appearance is as good as that of the Supreme Lord. Similarly, the disciplic succession which strictly follows the transcendental instruction is the bona fide chain of disciplic succession, and the test for such bona fide spiritual masters is that there should be no difference between the instruction of the Lord originally imparted to His devotee and that which is imparted by the authority in the line of disciplic succession. How Nārada Muni distributed the transcendental knowledge of the Lord will be explained in later cantos.

It will appear also that the Lord existed prior to the material creation, and therefore His transcendental name, quality, etc., do not represent any material quality. Whenever, therefore, the Lord is described as aguṇa, or without any quality, it does not mean that He has no quality, but that He has no material quality, such as the modes of goodness, passion or ignorance, as the conditioned souls have. He is transcendental to all material conceptions, and thus He is described as aguṇa.

TEXT 2

etad veditum icchāmi

tattvaṁ tattva-vidāṁ vara

harer adbhuta-vīryasya

kathā loka-sumaṅgalāḥ

SYNONYMS

etat-this; veditum-to understand; icchāmi-I wish; tattvam-truth; tattva-vidām-of those who are well versed in the Absolute Truth; vara-O best; hareḥ-of the Lord; adbhuta-vīryasya-of the one who possesses wonderful potencies; kathāḥ-narrations; loka-for all planets; su-maṅgalāḥ-auspicious.

The King said: I wish to know. Narrations concerning the Lord, who possesses wonderful potencies, are certainly auspicious for living beings in all planets.

Śrīmad-Bhāgavatam, which is full of narrations of the activities of the Supreme Lord, is auspicious for all living beings residing in every planet. One who takes it as belonging to a particular sect is certainly mistaken. Śrīmad-Bhāgavatam is certainly a very dear scripture for all the devotees of the Lord, but it is auspicious even for the nondevotees also because it explains that even the nondevotees hovering under the spell of material energy can be delivered from such clutches if they hear the narration of the Śrīmad-Bhāgavatam with devotion and attention from the right source representing the Lord by disciplic succession.

TEXT 3

kathayasva mahābhāga

yathāham akhilātmani

kṛṣṇe niveśya niḥsaṅgaṁ

manas tyakṣye kalevaram

SYNONYMS

kathayasva-please continue speaking; mahābhāga-O greatly fortunate one; yathā-as much as; aham-I; akhila-ātmani-unto the Supreme Soul; kṛṣṇe-unto Lord Śrī Kṛṣṇa; niveśya-having placed; niḥsaṅgam-being freed from material qualities; manaḥ-mind; tyakṣye-may relinquish; kalevaram-body.

O greatly fortunate Śukadeva Gosvāmī, please continue narrating Śrīmad-Bhāgavatam so that I can place my mind upon the Supreme Soul, Lord Kṛṣṇa, and, being completely freed from material qualities, thus relinquish this body.

To be fully engaged in hearing the transcendental narration described in the text of Śrīmad-Bhāgavatam means to constantly associate with the Supreme Soul, Śrī Kṛṣṇa. And to constantly associate with the Supreme Lord Kṛṣṇa means to be liberated from the qualities of matter. Lord Kṛṣṇa is like the sun, and material contamination is like darkness. As the presence of the sun dissipates darkness, constant engagement in the association of the Lord Śrī Kṛṣṇa frees one from the contamination of the material qualities. Contamination by the material qualities is the cause of repeated birth and death, and liberation from material qualities is transcendence. Mahārāja Parīkṣit was now a realized soul by this secret of liberation, through the grace of Śukadeva Gosvāmī, for the latter had informed the King that the highest perfection of life is to be in remembrance of Nārāyaṇa at the end of life. Mahārāja Parīkṣit was destined to give up his body at the end of seven days, and thus he decided to continue remembering the Lord by His association with the topics of Śrīmad-Bhāgavatam, and thus to quit his body in full consciousness of the presence of the Lord Śrī Kṛṣṇa, the Supreme Soul.

The hearing of Śrīmad-Bhāgavatam performed by professional men is different from the transcendental hearing of Mahārāja Parīkṣit. Mahārāja Parīkṣit was a soul realized in the Absolute Truth, Śrī Kṛṣṇa, the Personality of Godhead. The fruitive materialist is not a realized soul; he wants to derive some material benefit from his so-called hearing of Śrīmad-Bhāgavatam. Undoubtedly such an audience, hearing Śrīmad-Bhāgavatam from the professional men, can derive some material benefit as they desire, but that does not mean that such a pretense of hearing Śrīmad-Bhāgavatam for a week is as good as the hearing of Mahārāja Parīkṣit.

It is the duty of the sane to hear Śrīmad-Bhāgavatam from a self-realized soul and not be duped by professional men. One should continue such hearing till the end of one's life so that one can actually have the transcendental association of the Lord and thus be liberated simply by hearing Śrīmad-Bhāgavatam.

Mahārāja Parīkṣit had already given up all his connections with his kingdom and family, the most attractive features of materialism, but still he was conscious of his material body. He wanted to be free of such bondage also by the constant association of the Lord.

TEXT 4

śṛṇvataḥ śraddhayā nityaṁ

gṛṇataś ca sva-ceṣṭitam

kālena nātidīrgheṇa

bhagavān viśate hṛdi

SYNONYMS

śṛṇvataḥ-of those who hear; śraddhayā-in earnestness; nityam-regularly, always; gṛṇataḥ-taking the matter; ca-also; sva-ceṣṭitam-seriously by one's own endeavor; kālena-duration; na-not; ati-dīrgheṇa-very prolonged time; bhagavān-the Personality of Godhead Śrī Kṛṣṇa; viśate-becomes manifest; hṛdi-within one's heart.

Persons who hear Śrīmad-Bhāgavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Śrī Kṛṣṇa manifested in their hearts within a short time.

Cheap devotees or materialistic devotees of the Lord are very much desirous to see the Lord personally without meeting the requisite qualifications. Such third-grade devotees should know well that material attachment and seeing the Lord face to face cannot go together. It is not such a mechanical process that the professional Bhāgavatam reciters can do the job on behalf of the third-grade materialistic pseudo-devotee. The professional men are useless in this connection because they are neither self-realized nor interested in the liberation of the audience. They are simply interested in maintaining the material establishment of family attachment and earning some material benefits out of the profession. Mahārāja Parīkṣit had no more than seven days to live, but for others Mahārāja Parīkṣit personally recommends that one hear Śrīmad-Bhāgavatam regularly, nityam, always by one's own effort and with serious devotion also. That will help one to see the Lord Śrī Kṛṣṇa manifested in one's heart within no time.

The pseudo-devotee, however, is very anxious to see the Lord according to his whims, not making any serious effort to hear Śrīmad-Bhāgavatam regularly and without detachment from material benefit. That is not the way recommended by an authority like Mahārāja Parīkṣit, who heard and benefited by hearing Śrīmad-Bhāgavatam.

TEXT 5

praviṣṭaḥ karṇa-randhreṇa

svānāṁ bhāva-saroruham

dhunoti śamalaṁ kṛṣṇaḥ

salilasya yathā śarat

SYNONYMS

praviṣṭaḥ-thus being entered; karṇa-randhreṇa-through the holes of the ears; svānām-according to one's liberated position; bhāva-constitutional relationship; saraḥ-ruham-the lotus flower; dhunoti-cleanses; śamalam-material qualities like lust, anger, avarice and hankering; kṛṣṇaḥ-Lord Kṛṣṇa, the Supreme Personality of Godhead; salilasya-of the reservoir of waters; yathā-as it were; śarat-the autumn season.

The sound incarnation of Lord Kṛṣṇa, the Supreme Soul [i.e. Śrīmad-Bhāgavatam], enters into the heart of a self-realized devotee, sits on the lotus flower of his loving relationship, and thus cleanses the dust of material association, such as lust, anger and hankering. Thus it acts like autumnal rains upon pools of muddy water.

It is said that a single pure devotee of the Lord can deliver all the fallen souls of the world. Thus one who is actually in the confidence of a pure devotee like Nārada or Śukadeva Gosvāmī and thus is empowered by one's spiritual master, as Nārada was by Brahmājī, can not only deliver himself from the clutches of māyā, or illusion, but can deliver the whole world by his pure and empowered devotional strength. The comparison to the autumnal rain that falls on muddy reservoirs of water is very appropriate. During the rainy season, all the waters of the rivers become muddy, but in the month of July-August, the autumn season, when there is a slight rainfall, the muddy waters of the rivers all over the world become at once clear. By addition of some chemical, a small reservoir of water like that of a metropolitan waterworks tank can be cleared, but by such a tiny effort it is not possible to clear up all the reservoirs of water like the rivers. A powerful pure devotee of the Lord, however, can deliver not only his personal self but also many others in his association.

In other words, the cleansing of the polluted heart by other methods (like the culture of empiric knowledge or mystic gymnastics) can simply cleanse one's own heart, but devotional service to the Lord is so powerful that it can cleanse the hearts of the people in general, by the devotional service of the pure, empowered devotee. A true representative of the Lord like Nārada, Śukadeva Gosvāmī, Lord Caitanya, the six Gosvāmīs and later Śrīla Bhaktivinoda Ṭhākura and Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura, etc., can deliver all people by their empowered devotional service.

By sincere efforts to hear Śrīmad-Bhāgavatam one realizes his constitutional relationship with the Lord in the transcendental humor of servitude, friendship, paternal affection or conjugal love, and by such self-realization one becomes situated at once in the transcendental loving service of the Lord. Not only were all the pure devotees like Nārada self-realized souls, but they were engaged in preaching work automatically by spiritual impetus, and thus they delivered many poor souls entangled in the material modes. They became so powerful because they sincerely followed the Bhāgavatam principles by regular hearing and worshiping. By such actions the accumulated material lusts, etc., become cleansed by the personal endeavor of the Lord within the heart. The Lord is always within the heart of the living being, but He becomes manifested by one's devotional service.

Purification of the heart by culture of knowledge or mystic yoga may be all right for the time being for an individual person, but it is like the cleansing of a small quantity of stagnant water by chemical processes. Such clarification of water may stand for the time being and the sediments settle down, but by a slight agitation everything becomes muddy. The idea is that devotional service to the Lord is the only method of cleansing the heart for good. Whereas other methods may be superficially good for the time being, there is a risk of becoming muddy again due to agitation of the mind. Devotional service to the Lord, with specific attention for hearing Śrīmad-Bhāgavatam regularly and always, is the best recommended method for liberation from the clutches of illusion.

TEXT 6

dhautātmā puruṣaḥ kṛṣṇa-

pāda-mūlaṁ na muñcati

mukta-sarva-parikleśaḥ

pānthaḥ sva-śaraṇaṁ yathā

SYNONYMS

dhauta-ātmā-whose heart has been cleansed; puruṣaḥ-the living being; kṛṣṇa-the Supreme Personality of Godhead; pāda-mūlam-the shelter of the lotus feet; na-never; muñcati-gives up; mukta-liberated; sarva-all; parikleśaḥ-of all miseries of life; pānthaḥ-the traveler; sva-śaraṇam-in his own abode; yathā-as it were.

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Kṛṣṇa, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey.

One who is not a pure devotee of the Supreme Lord Kṛṣṇa is not completely cleansed in the heart. But a perfectly cleansed person never quits the devotional service of the Lord. In discharging such devotional service, as ordered by Brahmājī to Nārada in the preaching of Śrīmad-Bhāgavatam, sometimes a representative of the Lord engaged in preaching work meets various so-called difficulties. This was exhibited by Lord Nityānanda when He delivered the two fallen souls Jagāi and Mādhāi, and similarly Lord Jesus Christ was crucified by the nonbelievers. But such difficulties are very gladly suffered by the devotees in preaching because in such activities, although apparently very severe, the devotees of the Lord feel transcendental pleasure because the Lord is satisfied. Prahlāda Mahārāja suffered greatly, but still he never forgot the lotus feet of the Lord. This is because a pure devotee of the Lord is so purified in his heart that he cannot leave the shelter of Lord Kṛṣṇa in any circumstances. There is no self-interest in such service. The progress of culturing knowledge by the jñānīs or the bodily gymnastics by the yogīs are ultimately given up by the respective performers, but a devotee of the Lord cannot give up the service of the Lord, for he is ordered by his spiritual master. Pure devotees like Nārada and Nityānanda Prabhu take up the order of the spiritual master as the sustenance of life. They do not mind what becomes of the future of their lives. They take the matter very seriously as the order comes from the higher authority, from the representative of the Lord, or from the Lord Himself.

The example set herein is very appropriate. A traveler leaves home to search for wealth in far distant places, sometimes in the forest and sometimes on the ocean and sometimes on hilltops. Certainly there are many troubles for the traveler when he is in such unknown places. But all such troubles are at once mitigated as soon as the sense of his family affection is remembered, and as soon as he returns home he forgets all such troubles on the way.

A pure devotee of the Lord is exactly in a family tie with the Lord, and therefore he is undeterred in discharging his duty in a full affectionate tie with the Lord.

TEXT 7

yad adhātu-mato brahman

dehārambho 'sya dhātubhiḥ

yadṛcchayā hetunā vā

bhavanto jānate yathā

SYNONYMS

yat-as it is; adhātu-mataḥ-without being materially constituted; brahman-O learned brāhmaṇa; deha-the material body; ārambhaḥ-the beginning of; asya-of the living being; dhātubhiḥ-by matter; yadṛcchayā-without cause, accidental; hetunā-due to some cause; vā-either; bhavantaḥ-your good self; jānate-as you may know it; yathā-so you inform me.

O learned brāhmaṇa, the transcendental spirit soul is different from the material body. Does he acquire the body accidentally or by some cause? Will you kindly explain this, for it is known to you.

Mahārāja Parīkṣit, being a typical devotee, is not only satisfied by confirming the importance of hearing the Śrīmad-Bhāgavatam from the representative of Brahmājī by disciplic succession, but he is still more anxious to establish the philosophical basis of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the science of the Supreme Personality of Godhead, and as such all questions that may arise in the mind of a serious student must be cleared by the statements of the authority. A person on the path of devotional service may inquire from his spiritual master all about the spiritual position of God and the living beings. From the Bhagavad-gītā, as well as from the Śrīmad-Bhāgavatam, it is known that qualitatively the Lord and the living beings are one. The living being in the conditioned state of material existence is subjected to many transmigrations by continuous changing of the material body. But what are the causes of the material embodiment of the part and parcel of the Lord? Mahārāja Parīkṣit inquires about this very important matter for the benefit of all classes of candidates on the path of self-realization and devotional service to the Lord.

Indirectly it is confirmed that the Supreme Being, the Lord, makes no such material changes of body. He is spiritually whole, with no difference between His body and His soul, unlike the conditioned soul. The liberated living beings, who associate with the Lord in person, are also exactly like the Lord. Only the conditioned souls awaiting liberation are subjected to change of bodies. How was the process first begun?

In the process of devotional service, the first step is to take shelter of the spiritual master and then inquire from the spiritual master all about the process. This inquiry is essential for immunity to all kinds of offenses on the path of devotional service. Even if one is fixed in devotional service like Mahārāja Parīkṣit, he must still inquire from the realized spiritual master all about this. In other words, the spiritual master must also be well versed and learned so that he may be able to answer all these inquiries from the devotees. Thus one who is not well versed in the authorized scriptures and not able to answer all such relevant inquiries should not pose as a spiritual master for the matter of material gain. It is illegal to become a spiritual master if one is unable to deliver the disciple.

TEXT 8

āsīd yad-udarāt padmaṁ

loka-saṁsthāna-lakṣaṇam

yāvān ayaṁ vai puruṣa

iyattāvayavaiḥ pṛthak

tāvān asāv iti proktaḥ

saṁsthāvayavavān iva

SYNONYMS

āsīt-as it grew; yat-udarāt-from whose abdomen; padmam-lotus flower; loka-world; saṁsthāna-situation; lakṣaṇam-possessed of; yāvān-as it were; ayam-this; vai-certainly; puruṣaḥ-the Supreme Personality of Godhead; iyattā-measurement; avayavaiḥ-by embodiments; pṛthak-different; tāvān-so; asau-that; iti proktaḥ-it is so said; saṁsthā-situation; avayavavān-embodiment; iva-like.

If the Supreme Personality of Godhead, from whose abdomen the lotus stem sprouted, is possessed of a gigantic body according to His own caliber and measurement, then what is the specific difference between the body of the Lord and those of common living entities?

One should note how Mahārāja Parīkṣit intelligently put questions before his spiritual master for scientific understanding of the transcendental body of the Lord. It has been described in many places before this that the Lord assumed a gigantic body, like that of Kāraṇodakaśāyī Viṣṇu, from whose hair pores innumerable universes have generated. The body of Garbhodakaśāyī Viṣṇu is described as sprouting the lotus stem within which all the planets of the universe remain, and at the top of the stem is the lotus flower on which Lord Brahmā is born. In the creation of the material world the Supreme Lord undoubtedly assumes a gigantic body, and living entities also get bodies, big or small, according to necessity. For example, an elephant gets a gigantic body according to its needs, and so also an ant gets its body according to its needs. Similarly, if the Personality of Godhead assumes a gigantic body to accommodate the universes or the planets of a particular universe, there is no difference in the principle of assuming or accepting a particular type of body in terms of necessity. A living being and the Lord cannot be distinguished simply by the difference in the magnitude of the body. So the answer depends on the specific significance of the body of the Lord, as distinguished from the body of the common living being.

TEXT 9

ajaḥ sṛjati bhūtāni

bhūtātmā yad-anugrahāt

dadṛśe yena tad-rūpaṁ

nābhi-padma-samudbhavaḥ

SYNONYMS

ajaḥ-one who is born without a material source; sṛjati-creates; bhūtāni-all those materially born; bhūta-ātmā-having a body of matter; yat-whose; anugrahāt-by the mercy of; dadṛśe-could see; yena-by whom; tat-rūpam-His form of body; nābhi-navel; padma-lotus flower; samudbhavaḥ-being born of.

Brahmā, who was not born of a material source but of the lotus flower coming out of the navel abdomen of the Lord, is the creator of all those who are materially born. Of course, by the grace of the Lord, Brahmā was able to see the form of the Lord.

The first living creature, Brahmā, is called ajaḥ because he did not take his birth from the womb of a mother materially born. He was directly born from the bodily expansion of the lotus flower of the Lord. Thus it is not readily understandable whether the body of the Lord and that of Brahmā are of the same quality or different. This must also be clearly understood. One thing is, however, certain: Brahmā was completely dependent on the mercy of the Lord because after his birth he could create living beings by the Lord's grace only, and he could see the form of the Lord. Whether the form seen by Brahmā is of the same quality as that of Brahmā is a bewildering question, and Mahārāja Parīkṣit wanted to get clear answers from Śrīla Śukadeva Gosvāmī.

TEXT 10

sa cāpi yatra puruṣo

viśva-sthity-udbhavāpyayaḥ

muktvātma-māyāṁ māyeśaḥ

śete sarva-guhāśayaḥ

SYNONYMS

saḥ-He; ca-also; api-as He is; yatra-where; puruṣaḥ-the Personality of Godhead; viśva-the material worlds; sthiti-maintenance; udbhava-creation; apyayaḥ-annihilation; muktvā-without being touched; ātma-māyām-own energy; māyā-īśaḥ-the Lord of all energies; śete-does lie on; sarva-guhā-śayaḥ-one who lies in everyone s heart.

Please also explain the Personality of Godhead, who lies in every heart as the Supersoul, and as the Lord of all energies, but is untouched by His external energy.

Undoubtedly the form of the Lord who was seen by Brahmā must be transcendental, otherwise how could He simply look upon the creative energy without being touched? It is understood also that the same puruṣa lies in the heart of every living entity. This also requires proper explanation.

TEXT 11

puruṣāvayavair lokāḥ

sapālāḥ pūrva-kalpitāḥ

lokair amuṣyāvayavāḥ

sa-pālair iti śuśruma

SYNONYMS

puruṣa-the universal form of the Lord (virāṭ-puruṣaḥ); avayavaiḥ-by different parts of the body; lokāḥ-the planetary system; sa-pālāḥ-with respective governors; pūrva-formerly; kalpitāḥ-discussed; lokaiḥ-by the different planetary systems; amuṣya-His; avayavāḥ-different parts of the body; sa-pālaiḥ-with the governors; iti-thus; śuśruma-I heard.

O learned brāhmaṇa, it was formerly explained that all the planets of the universe with their respective governors are situated in the different parts of the gigantic body of the virāṭ-puruṣa. I have also heard that the different planetary systems are supposed to be in the gigantic body of the virāṭ-puruṣa. But what is their actual position ? Will you please explain that?

TEXT 12

yāvān kalpo vikalpo vā

yathā kālo 'numīyate

bhūta-bhavya-bhavac-chabda

āyur-mānaṁ ca yat sataḥ

SYNONYMS

yāvān-as it is; kalpaḥ-the duration of time between creation and annihilation; vikalpaḥ-subsidiary creation and annihilation; vā-either; yathā-as also; kālaḥ-the time; anumīyate-is measured; bhūta-past; bhavya-future; bhavat-present; śabdaḥ-sound; āyuḥ-duration of life; mānam-measurement; ca-also; yat-which; sataḥ-of all living beings in all planets.

Also please explain the duration of time between creation and annihilation, and that of other subsidiary creations, as well as the nature of time, indicated by the sound of past, present and future. Also, please explain the duration and measurement of life of the different living beings known as the demigods, the human beings, etc., in different planets of the universe.

Past, present and future are different features of time to indicate the duration of life for the universe and all its paraphernalia, including the different living beings in different planets.

TEXT 13

kālasyānugatir yā tu

lakṣyate 'ṇvī bṛhaty api

yāvatyaḥ karma-gatayo

yādṛśīr dvija-sattama

SYNONYMS

kālasya-of eternal time; anugatiḥ-beginning; yā tu-as they are; lakṣyate-experienced; aṇvī-small; bṛhatī-great; api-even; yāvatyaḥ-as long as; karma-gatayaḥ-in terms of the work performed; yādṛśīḥ-as it may; dvija-sattama-O purest of all brāhmaṇas.

O purest of the brāhmaṇas, please also explain the cause of the different durations of time, both short and long, as well as the beginning of time, following the course of action.

TEXT 14

yasmin karma-samāvāyo

yathā yenopagṛhyate

guṇānāṁ guṇināṁ caiva

pariṇāmam abhīpsatām

SYNONYMS

yasmin-in which; karma-actions; samāvāyaḥ-accumulation; yathā-as far as; yena-by which; upagṛhyate-takes over; guṇānām-of the different modes of material nature; guṇinām-of the living beings; ca-also; eva-certainly; pariṇāmam-resultant; abhīpsatām-of the desires.

Then again, kindly describe how the proportionate accumulation of the reactions resulting from the different modes of material nature act upon the desiring living being, promoting or degrading him among the different species of life, beginning from the demigods down to the most insignificant creatures.

The actions and reactions of all works in the material modes of nature, either in the minute form or in the gigantic form, are accumulated, and thus the result of such accumulated actions and reactions of karma, or work, become manifested in the same proportion. How such actions and reactions take place, what the different procedures are, and in what proportion they act are all subject matters of Mahārāja Parīkṣit's inquiries from the great brāhmaṇa Śukadeva Gosvāmī.

Life in the higher planets, known as the abodes of the denizens of heaven, is obtained not by the strength of spacecraft (as is now being contemplated by the inexperienced scientists), but by works done in the mode of goodness.

Even on the very planet where we are now living, there are restrictions upon the entrance of foreigners into a country where the citizens are more prosperous. For example, the American government has many restrictions for the entrance of foreigners from less prosperous countries. The reason is that the Americans do not wish to share their prosperity with any foreigner who has not qualified himself as a citizen of America. Similarly, the same mentality is prevailing in every other planet where there are more intelligent living beings residing. The higher planetary living conditions are all in the mode of goodness, and anyone desiring to enter the higher planets like the moon, sun and Venus must qualify thoroughly by activity in complete goodness.

Mahārāja Parīkṣit's inquiries are on the basis of proportionate actions of goodness which qualify one in this planet to be promoted to the highest regions of the universe.

Even on this planet of our present residence, one cannot achieve a good position within the social order without being qualified with proportionate good work. One cannot forcibly sit on the chair of a high-court judge without being qualified for the post. Similarly, one cannot enter into the higher planetary systems without being qualified by good works in this life. Persons addicted to the habits of passion and ignorance have no chance of entering the higher planetary systems simply by an electronic mechanism.

According to the statement of the Bhagavad-gītā (9.25), persons trying to qualify themselves for promotion to the higher, heavenly planets can go there; similarly, persons trying for the Pitṛlokas can go there; similarly, persons trying to improve the conditions on this earth can also do that, and persons who are engaged in going back home, back to Godhead, can achieve that result. The various actions and reactions of work in the mode of goodness are generally known as pious work with devotional service, culture of knowledge with devotional service, mystic powers with devotional service and (at last) devotional service unmixed with any other varieties of goodness. This unmixed devotional service is transcendental and is called parā bhakti. It alone can promote a person to the transcendental kingdom of God. Such a transcendental kingdom is not a myth, but is as factual as the moon. One must have transcendental qualities to understand the kingdom of God and God Himself.

TEXT 15

bhū-pātāla-kakub-vyoma-

graha-nakṣatra-bhūbhṛtām

sarit-samudra-dvīpānāṁ

sambhavaś caitad-okasām

SYNONYMS

bhū-pātāla-underneath the land; kakup-the four sides of the heavens; vyoma-the sky; graha-the planets; nakṣatra-the stars; bhūbhṛtām-of the hills; sarit-the river; samudra-the sea; dvīpānām-of the islands; sambhavaḥ-appearance; ca-also; etat-their; okasām-of the inhabitants.

O best of the brāhmaṇas, please also describe how the creation of the globes throughout the universe, the four directions of the heavens, the sky, the planets, the stars, the mountains, the rivers, the seas and the islands, as well as their different kinds of inhabitants, takes place.

The inhabitants of different varieties of land, etc., are differently situated, and not all of them are equal in all respects. The inhabitants of the land are different from the inhabitants of the water or the sky, and similarly the inhabitants of the different planets and stars in the sky are also different from one another. By the laws of the Lord, no place is vacant, but the creatures of one particular place are different from those of other places. Even in human society the inhabitants of the jungles or the deserts are different from those of the cities and villages. They are so made according to different qualities of the modes of nature. Such adjustment by the laws of nature is not blind. There is a great plan behind the arrangement. Mahārāja Parīkṣit requests the great sage Śukadeva Gosvāmī to explain all these authoritatively, in accordance with proper understanding.

TEXT 16

pramāṇam aṇḍa-kośasya

bāhyābhyantara-bhedataḥ

mahatāṁ cānucaritaṁ

varṇāśrama-viniścayaḥ

SYNONYMS

pramāṇam-extent and measurement; aṇḍa-kośasya-of the universe; bāhya-outer space; abhyantara-inner space; bhedataḥ-by division of; mahatām-of the great souls; ca-also; anucaritam-character and activities; varṇa-castes; āśrama-orders of life; viniścayaḥ-specifically describe.

Also, please describe the inner and outer space of the universe by specific divisions, as well as the character and activities of the great souls, and also the characteristics of the different classifications of the castes and orders of social life.

Mahārāja Parīkṣit is a typical devotee of Lord Kṛṣṇa, and as such he is anxious to know the complete significance of the creation of the Lord. He wants to know the inner and outer space of the universal form. It is quite fitting for the real searcher of knowledge to know all about this. Those who are of the opinion that the devotees of the Lord are satisfied with mere sentiments can find in the inquiries of Mahārāja Parīkṣit good lessons as to how inquisitive a pure devotee is to know things in their true perfection. The modern scientist is unable to know about the inner space of the universal horizon, and what to speak of the space which covers the universe.

Mahārāja Parīkṣit is not satisfied with only material knowledge. He is inquisitive about the character and activities of the great souls, the devotees of the Lord. The glories of the Lord and the glories of His devotees, combined together, comprise the complete knowledge of Śrīmad-Bhāgavatam. Lord Kṛṣṇa showed His mother the complete universal creation within His mouth, while she, completely charmed by her son, wanted to look inside the mouth of the Lord just to see how much earth the child had eaten. By the grace of the Lord the devotees are able to see everything in the universe within the mouth of the Lord.

The very idea of the scientific divisions of four classes of human society and four orders of life is also inquired about herewith on the basis of individual personal quality. The four divisions are exactly like the four divisions of one's personal body. The parts and parcels of the body are nondifferent from the body, but by themselves they are only parts. That is the significance of the whole scientific system of four castes and four social orders. The value of such scientific divisions of human society can be ascertained only in terms of the proportionate development of devotional service to the Lord. Any person employed in government service, including the president, is a part and parcel of the entire government. Everyone is a government servant, but no one is the government himself. That is the position of all living entities in the government of the Supreme Lord. No one can artificially claim the supreme position of the Lord, but everyone is meant to serve the purpose of the supreme whole.

TEXT 17

yugāni yuga-mānaṁ ca

dharmo yaś ca yuge yuge

avatārānucaritaṁ

yad āścaryatamaṁ hareḥ

SYNONYMS

yugāni-the different ages; yuga-mānam-the duration of each age; ca-as well as; dharmaḥ-the particular occupational duty; yaḥ ca-and which; yuge yuge-in each and every yuga, or particular age; avatāra-the incarnation; anucaritam-and the activities of the incarnation; yat-which; āścaryatamam-the most wonderful activities; hareḥ-of the Supreme Lord.

Please explain all the different ages in the duration of the creation, and also the duration of such ages. Also tell me about the different activities of the different incarnations of the Lord in different ages.

Lord Kṛṣṇa is the original Personality of Godhead, and all the incarnations of the Supreme Lord, although nondifferent from Him, are emanations from the Supreme. Mahārāja Parīkṣit inquired from the great and learned sage Śukadeva Gosvāmī about the different activities of such incarnations so that the incarnation of the Lord might be confirmed by His activities in the authoritative scriptures. Mahārāja Parīkṣit was not to be carried away by the sentiments of the common man to accept an incarnation of the Lord very cheaply. Instead he wished to accept the incarnation of the Lord by symptoms mentioned in the Vedic literatures and confirmed by an ācārya like Śukadeva Gosvāmī. The Lord descends by His internal energy without any obligation to the laws of material nature, and thus His activities are also uncommon. The specific activities of the Lord are mentioned, and one should know that the activities of the Lord and the Lord Himself are identical due to being on the absolute plane. Thus to hear the activities of the Lord means to associate with the Lord directly, and association with the Lord directly means purification from material contamination. We have already discussed this point in the previous volume.

TEXT 18

nṛṇāṁ sādhāraṇo dharmaḥ

saviśeṣaś ca yādṛśaḥ

śreṇīnāṁ rājarṣīṇāṁ ca

dharmaḥ kṛcchreṣu jīvatām

SYNONYMS

nṛṇām-of human society; sādhāraṇaḥ-general; dharmaḥ-religious affiliation; sa-viśeṣaḥ-specific; ca-also; yādṛśaḥ-as they are; śreṇīnām-of the particular three classes; rājarṣīṇām-of the saintly royal order; ca-also; dharmaḥ-occupational duty; kṛcchreṣu-in the matter of distressed conditions; jīvatām-of the living beings.

Please also explain what may generally be the common religious affiliations of human society, as well as their specific occupational duties in religion, the classification of the social orders as well as the administrative royal orders, and the religious principles for one who may be in distress.

The common religion of all classes of human beings, regardless of whosoever and whatsoever one may be, is devotional service. Even the animals may be included in devotional service to the Lord, and the best example is set by Śrī Vajrāṅgajī, or Hanumān, the great devotee of Lord Śrī Rāma. As we have already discussed, even the aborigines and cannibals can also be engaged in the devotional service of the Lord if they happen to be under the guidance of a genuine devotee of the Lord. In the Skanda Purāṇa there is a narration that a hunter in the jungle became the most enlightened devotee of the Lord by the guidance of Śrī Nārada Muni. Therefore devotional service to the Lord can be equally shared by every living being.

Religious affiliation in terms of different countries and cultural circumstances is obviously not the common religion of the human being; rather, the basic principle is devotional service. Even if a particular type of religious principle does not recognize the supremacy of the Supreme Personality of Godhead, the followers still have to obey the disciplinary principles laid down by a particular leader. Such a leader of a religious sect is never the supreme leader because such a circumstantial leader comes to the position of leadership after undergoing some penance. The Supreme Personality of Godhead does not, however, require to be under disciplinary action to become leader, as we see in the activities of Lord Kṛṣṇa.

The occupational duties of the castes and the orders of society, following the principles of livelihood, also depend on the principle of devotional service. In the Bhagavad-gītā it is stated that a person can achieve the highest perfection of life simply by awarding the results of his occupational duty unto the devotional service of the Lord. People following the principles of devotional service to the Lord can never be put into difficulty, and thus there cannot be any question of āpad-dharma, or religion in distress. As will be explained in this book by the greatest authority, Śrīla Śukadeva Gosvāmī, there is no religion save and except the devotional service of the Lord, though this may be presented in different forms.

TEXT 19

tattvānāṁ parisaṅkhyānaṁ

lakṣaṇaṁ hetu-lakṣaṇam

puruṣārādhana-vidhir

yogasyādhyātmikasya ca

SYNONYMS

tattvānām-of the elements that constitute the creation; parisaṅkhyānam-of the number of such elements; lakṣaṇam-symptoms; hetu-lakṣaṇam-the symptoms of the causes; puruṣa-of the Lord; ārādhana-of devotional service; vidhiḥ-rules and regulations; yogasya-of cultivation of the yoga system; adhyātmikasya-spiritual methods leading to devotional service; ca-also.

Kindly explain all about the elementary principles of creation, the number of such elementary principles, their causes, and their development, and also the process of devotional service and the method of mystic powers.

TEXT 20

yogeśvaraiśvarya-gatir

liṅga-bhaṅgas tu yoginām

vedopaveda-dharmāṇām

itihāsa-purāṇayoḥ

SYNONYMS

yoga-īśvara-of the master of the mystic powers; aiśvarya-opulence; gatiḥ-advancement; liṅga-astral body; bhaṅgaḥ-detachment; tu-but; yoginām-of the mystics; veda-transcendental knowledge; upaveda-knowledge in pursuance of the Veda indirectly; dharmāṇām-of the religiosities; itihāsa-history; purāṇayoḥ-of the Purāṇas.

What are the opulences of the great mystics, and what is their ultimate realization? How does the perfect mystic become detached from the subtle astral body? What is the basic knowledge of the Vedic literatures, including the branches of history and the supplementary Purāṇas?

The yogeśvara, or the master of mystic powers, can exhibit eight kinds of wonders of perfection by becoming smaller than the atom or lighter than a feather, getting anything and everything he desires, going anywhere and everywhere he likes, creating even a planet in the sky, etc. There are many yogeśvaras having different proficiencies in these wonderful powers, and the topmost of all of them is Lord Śiva. Lord Śiva is the greatest yogī, and he can perform such wonderful things, far beyond the ordinary living beings. The devotees of the Lord, the Supreme Personality of Godhead, do not directly practice the process of mystic powers, but, by the grace of the Lord, His devotee can defeat even a great yogeśvara like Durvāsā Muni, who picked a quarrel with Mahārāja Ambarīṣa and wanted to show the wonderful achievements of his mystic powers. Mahārāja Ambarīṣa was a pure devotee of the Lord, and thus without any effort on his part the Lord saved him from the wrath of Yogeśvara Durvāsā Muni, and the latter was obliged to beg pardon from the King. Similarly, at the time of Draupadī's precarious position, when she was attacked by the Kurus who wanted to see her naked in the open assembly of the royal order, the Lord saved her from being stripped by supplying an unlimited length of sari to cover her. And Draupadī knew nothing of mystic powers. Therefore the devotees are also yogeśvaras by the unlimited power of the Lord, just as a child is powerful by the strength of the parents. They do not try to protect themselves by any artificial means, but are saved by the mercy of the parents.

Mahārāja Parīkṣit inquired from the learned brāhmaṇa Śukadeva Gosvāmī about the ultimate destination of such great mystics or how they attain such extraordinary powers by their own efforts or by the grace of the Lord. He inquired also about their detachment from the subtle and gross material bodies. He inquired also about the purports of the Vedic knowledge. As stated in the Bhagavad-gītā (15.15), the whole purport of all the Vedas is to know the Supreme Personality of Godhead and thus become a transcendental loving servant of the Lord.

TEXT 21

samplavaḥ sarva-bhūtānāṁ

vikramaḥ pratisaṅkramaḥ

iṣṭā-pūrtasya kāmyānāṁ

tri-vargasya ca yo vidhiḥ

SYNONYMS

samplavaḥ-the perfect means or complete devastation; sarva-bhūtānām-of all living beings; vikramaḥ-specific power or situation; pratisaṅkramaḥ-ultimate destruction; iṣṭā-performance of Vedic rituals; pūrtasya-pious acts in terms of religion; kāmyānām-rituals for economic development; tri-vargasya-the three means of religion, economic development and sense satisfaction; ca-also; yaḥ-whatsoever; vidhiḥ-procedures.

Please explain unto me how the living beings are generated, how they are maintained, and how they are annihilated. Tell me also of the advantages and disadvantages of discharging devotional service unto the Lord. What are the Vedic rituals and injunctions of the supplementary Vedic rites, and what are the procedures of religion, economic development and sense satisfaction?

Samplavaḥ, in the sense of "perfect means," is employed to denote the discharging of devotional service, and pratisamplavaḥ means just the opposite, or that which destroys the progress of devotional service. One who is firmly situated in the devotional service of the Lord can very easily execute the function of conditional life. Living the conditional life is just like plying a boat in the middle of the ocean. One is completely at the mercy of the ocean, and at every moment there is every chance of being drowned in the ocean by slight agitation. If the atmosphere is all right, the boat can ply very easily, undoubtedly, but if there is some storm, fog, wind or cloud, there is every possibility of being drowned in the ocean. No one can control the whims of the ocean, however one may be materially well equipped. One who has crossed the oceans by ship may have sufficient experience of such dependence upon the mercy of the ocean. But one can ply over the ocean of material existence by the grace of the Lord very easily, without any fear of storm or fog. It all depends on the will of the Lord; no one can help if there is some unfortunate danger in the state of conditional life. The devotees of the Lord, however, cross the ocean of material existence without anxiety because a pure devotee is always protected by the Lord (Bg. 9.13). The Lord gives special attention to His devotees in their activities within material, conditional life (Bg. 9.29). Therefore everyone should take shelter of the lotus feet of the Lord and be a pure devotee of the Lord by all means.

One should know, therefore, from the expert spiritual master, the advantages and disadvantages of discharging devotional service, just as Mahārāja Parīkṣit asked his spiritual master, Śrīla Śukadeva Gosvāmī. According to Bhakti-rasāmṛta-sindhu, the science of devotional service, one should not eat more than what he requires to maintain body and soul together. Vegetable diets and milk are sufficient for maintenance of the human body, and therefore one has no need to eat anything more to satisfy the palate. One should also not accumulate money to become puffed up in the material world. One should earn his livelihood easily and honestly, for it is better to become a coolie for an honest livelihood than to become a great man in society by hook and crook. There is no harm if one becomes the richest man in the world by honest dealings, but one should not sacrifice the honest means of livelihood simply to accumulate wealth. Such an endeavor is harmful to devotional service. One should not talk nonsense. A devotee's business is to earn the favor of the Lord. Therefore a devotee should always glorify the Lord in His wonderful creations. A devotee should not decry the creation of the Lord, defying Him by saying that He has created a false world. The world is not false. Factually we have to take so many things from the world for our maintenance, so how we can say that the world is false? Similarly, how can one think of the Lord as being without form? How can one become formless and at the same time have all intelligence and consciousness, direct and indirect? So there are many things for a pure devotee to learn, and he should learn them perfectly from a bona fide personality like Śukadeva Gosvāmī.

The favorable conditions for discharging devotional service are that one should be very enthusiastic in serving the Lord. The Lord in His form of Śrī Caitanya Mahāprabhu wanted the cult of devotional service to the Lord to be preached all over the world, in every nook and corner, and therefore a pure devotee's duty is to discharge this order as far as possible. Every devotee should be very enthusiastic, not only in performing his daily rituals of devotional service, but in trying to preach the cult peacefully by following in the footsteps of Lord Caitanya. If he is not superficially successful in such an attempt, he should not be deterred from the discharge of his duty. Success or failure has no meaning for a pure devotee because he is a soldier in the field. Preaching the cult of devotional service is something like declaring war against materialistic life. There are different kinds of materialists, such as the fruitive workers, the mental speculators, the mystic jugglers, and so many others. All of them are against the existence of Godhead. They would declare that they are themselves God, although in every step and in every action they are dependent on the mercy of the Lord. Therefore a pure devotee may not associate with such gangs of atheists. A strong devotee of the Lord will not be misled by such atheistic propaganda of the nondevotees, but a neophyte devotee should be very cautious about them. A devotee should see to the right discharge of devotional service under the guidance of a bona fide spiritual master and should not stick only to the formalities. Under the direction of the bona fide spiritual master, one should see how much service is being executed, and not simply in the matter of rituals. A devotee should not hanker after anything, but he should be satisfied with things that may automatically come to him by the will of the Lord. That should be the principle of a devotional life. And all these principles are easily learned under the guidance of a spiritual master like Śukadeva Gosvāmī. Mahārāja Parīkṣit inquired from Śukadeva correctly, and one should follow his example.

Mahārāja Parīkṣit inquired about the process of creation, maintenance and destruction of the material world, the process of Vedic rituals and the method of executing pious activities in terms of the supplementary Vedas like the Purāṇas and Mahābhārata. As explained before, the Mahābhārata is the history of ancient India, and so also are the Purāṇas. Pious acts are prescribed in the supplementary Vedas (smṛtis), which specifically mention digging tanks and wells for the water supply of the people in general. To plant trees on the public roads, to construct public temples and places of worship of God, to establish places of charity where the poor destitutes can be provided with foodstuff, and similar activities are called pūrta.

Similarly, the process of fulfilling the natural desires for sense gratification was also inquired about by the King for the benefit of all concerned.

TEXT 22

yo vānuśāyināṁ sargaḥ

pāṣaṇḍasya ca sambhavaḥ

ātmano bandha-mokṣau ca

vyavasthānaṁ sva-rūpataḥ

SYNONYMS

yaḥ-all those; vā-either; anuśāyinām-merged into the body of the Lord; sargaḥ-creation; pāṣaṇḍasya-of the infidels; ca-and; sambhavaḥ-appearance; ātmanaḥ-of the living beings; bandha-conditioned; mokṣau-being liberated; ca-also; vyavasthānam-being situated; sva-rūpataḥ-in an unconditioned state.

Please also explain how, merged in the body of the Lord, living beings are created, and how the infidels appear in the world. Also please explain how the unconditioned living entities exist.

The progressive devotee of the Lord must inquire from the bona fide spiritual master how living entities merged in the body of the Lord again come back at the time of creation. There are two kinds of living entities. There are the ever-liberated, unconditioned living beings as well as the ever-conditioned living beings. Of the ever-conditioned living beings, there are two divisions. They are the faithful and the infidels. Of the faithful there are again two divisions, namely the devotees and the mental speculators. The mental speculators desire to merge into the existence of the Lord, or to become one with the Lord, whereas the devotees of the Lord desire to keep separate identities and constantly engage in the service of the Lord. The devotees who are not fully purified, as well as the empiric philosophers, become conditioned again during the next creation for further purification. Such conditioned souls become liberated by further progress of devotional service to the Lord. Mahārāja Parīkṣit asked all these questions from the bona fide spiritual master in order to become fully equipped in the science of God.

TEXT 23

yathātma-tantro bhagavān

vikrīḍaty ātma-māyayā

visṛjya vā yathā māyām

udāste sākṣivad vibhuḥ

SYNONYMS

yathā-as; ātma-tantraḥ-independent; bhagavān-the Personality of Godhead; vikrīḍati-enjoys His pastimes; ātma-māyayā-by His internal potency; visṛjya-giving up; vā-as also; yathā-as He desires; māyām-the external potency; udāste-remains; sākṣivat-just as the witness; vibhuḥ-the almighty.

The independent Personality of Godhead enjoys His pastimes by His internal potency and at the time of annihilation gives them up to the external potency, and He remains a witness to it all.

Lord Śrī Kṛṣṇa, being the Supreme Personality of Godhead and fountainhead of all other incarnations, is the only independent person. He enjoys His pastimes by creation as He desires and gives them up to the external energy at the time of annihilation. By His internal potency only, He kills the demon Pūtanā, even though enjoying His pastimes in the lap of His mother Yaśodā. And when He desires to leave this world He creates the pastimes of killing His own family members (Yadu-kula) and remains unaffected by such annihilation. He is the witness of everything that is happening, and yet He has nothing to do with anything. He is independent in every respect. Mahārāja Parīkṣit desired to know more perfectly, for a pure devotee ought to know well.

TEXT 24

sarvam etac ca bhagavan

pṛcchato me 'nupūrvaśaḥ

tattvato 'rhasy udāhartuṁ

prapannāya mahā-mune

SYNONYMS

sarvam-all these; etat-inquiries; ca-also that I have not been able to ask; bhagavan-O great sage; pṛcchataḥ-of the inquisitive; me-myself; anupūrvaśaḥ-from the beginning; tattvataḥ-just in accordance with the truth; arhasi-may kindly be explained; udāhartum-as you will let know; prapannāya-one who is surrounded; mahā-mune-O great sage.

O great sage, representative of the Lord, kindly satisfy my inquisitiveness in all that I have inquired from you and all that I may not have inquired from you from the very beginning of my questionings. Since I am a soul surrendered unto you, please impart full knowledge in this connection.

The spiritual master is always prepared to impart knowledge to the disciple and specifically when the disciple is very inquisitive. inquisitiveness on the part of a disciple is greatly necessary for the progressive disciple. Mahārāja Parīkṣit is a typical disciple because he is perfectly inquisitive. If one is not very inquisitive about self-realization, one need not approach a spiritual master simply to make a show of discipleship. Not only is Mahārāja Parīkṣit inquisitive concerning all he has inquired about, but he is also anxious to know about what he has not been able to inquire. Factually it is not possible for a man to inquire about everything from the spiritual master, but the bona fide spiritual master is able to enlighten the disciple in every way for the disciple's benefit.

TEXT 25

atra pramāṇaṁ hi bhavān

parameṣṭhī yathātma-bhūḥ

apare cānutiṣṭhanti

pūrveṣāṁ pūrva-jaiḥ kṛtam

SYNONYMS

atra-in this matter; pramāṇam-evidential facts; hi-certainly; bhavān-yourself; parameṣṭhī-Brahmā, the creator of the universe; yathā-as; ātma-bhūḥ-born directly from the Lord; apare-others; ca-only; anutiṣṭhanti-just to follow; pūrveṣām-as a matter of custom; pūrva-jaiḥ-knowledge suggested by a previous philosopher; kṛtam-having been done.

O great sage, you are as good as Brahmā, the original living being. Others follow custom only, as followed by the previous philosophical speculators.

It may be argued that Śukadeva Gosvāmī is not the only authority of perfect knowledge in transcendence because there are many other sages and their followers. Contemporary to Vyāsadeva or even prior to him there were many other great sages, such as Gautama, Kaṇāda, Jaimini, Kapila and Aṣṭāvakra, and all of them have presented a philosophical path by themselves. Patañjali is also one of them, and all these six great ṛṣis have their own way of thinking, exactly like the modern philosophers and mental speculators. The difference between the six philosophical paths put forward by the renowned sages above mentioned and that of Śukadeva Gosvāmī, as presented in the Śrīmad-Bhāgavatam, is that all the six sages mentioned above speak the facts according to their own thinking, but Śukadeva Gosvāmī presents the knowledge which comes down directly from Brahmājī, who is known as ātma-bhūḥ, or born of and educated by the Almighty Personality of Godhead.

Vedic transcendental knowledge descends directly from the Personality of Godhead. By His mercy, Brahmā, the first living being in the universe, was enlightened, and from Brahmājī, Nārada was enlightened, and from Nārada, Vyāsa was enlightened. Śukadeva Gosvāmī received such transcendental knowledge directly from his father, Vyāsadeva. Thus the knowledge, being received from the chain of disciplic succession, is perfect. One cannot be a spiritual master in perfection unless and until one has received the same by disciplic succession. That is the secret of receiving transcendental knowledge. The six great sages mentioned above may be great thinkers, but their knowledge by mental speculation is not perfect. However perfect an empiric philosopher may be in presenting a philosophical thesis, such knowledge is never perfect because it is produced by an imperfect mind. Such great sages also have their disciplic successions, but they are not authorized because such knowledge does not come directly from the independent Supreme Personality of Godhead, Nārāyaṇa. No one can be independent except Nārāyaṇa; therefore no one's knowledge can be perfect, for everyone's knowledge is dependent on the flickering mind. Mind is material and thus knowledge presented by material speculators is never transcendental and can never become perfect. Mundane philosophers, being imperfect in themselves, disagree with other philosophers because a mundane philosopher is not a philosopher at all unless he presents his own theory. Intelligent persons like Mahārāja Parīkṣit do not recognize such mental speculators, however great they may be, but hear from the authorities like Śukadeva Gosvāmī, who is nondifferent from the Supreme Personality of Godhead by the paramparā system, as is specially stressed in the Bhagavad-gītā.

TEXT 26

na me 'savaḥ parāyanti

brahmann anaśanād amī

pibato 'cyuta-pīyūṣam

tad vākyābdhi-viniḥsṛtam

SYNONYMS

na-never; me-mine; asavaḥ-life; parāyanti-becomes exhausted; brahman-O learned brāhmaṇa; anaśanāt amī-because of fasting; pibataḥ-because of my drinking; acyuta-of the infallible; pīyūṣam-nectar; tat-your; vākya-abdhi-ocean of speech; viniḥsṛtam-flowing down from.

O learned brāhmaṇa, because of my drinking the nectar of the message of the infallible Personality of Godhead, which is flowing down from the ocean of your speeches, I do not feel any sort of exhaustion due to my fasting.

The disciplic succession from Brahmā, Nārada, Vyāsa and Śukadeva Gosvāmī is particularly different from others. The disciplic successions from other sages are simply a waste of time, being devoid of acyuta-kathā, or the message of the infallible Lord. The mental speculators can present their theories very nicely by reason and arguments, but such reasons and arguments are not infallible, for they are defeated by better mental speculators. Mahārāja Parīkṣit was not interested in the dry speculation of the flickering mind, but he was interested in the topics of the Lord because factually he felt that by hearing such a nectarean message from the mouth of Śukadeva Gosvāmī he was not feeling any exhaustion, even though he was fasting because of his imminent death.

One can indulge in hearing the mental speculators, but such hearing cannot endure for any length of time. One will be exhausted very soon from hearing such hackneyed ways of thinking, and no one in the world can be satisfied simply by hearing such useless speculations. The message of the Lord, especially from a personality like Śukadeva Gosvāmī, can never be tiring, even though one may be exhausted from other causes.

In some editions of the Śrīmad-Bhāgavatam, the text of the last line of this verse reads anyatra kupitād dvijāt, which means that the King might be overwhelmed by the thought of his imminent death by snakebite. The snake is also twice-born, and its anger is compared to the cursing brāhmaṇa boy who was without good intelligence. Mahārāja Parīkṣit was not at all afraid of death, for he was fully encouraged by the message of the Lord. One who is fully absorbed in acyuta-kathā can never be afraid of anything in this world.

TEXT 27

sūta uvāca

sa upāmantrito rājñā

kathāyām iti sat-pateḥ

brahmarāto bhṛśaṁ prīto

viṣṇurātena saṁsadi

SYNONYMS

sūtaḥ uvāca-Śrīla Sūta Gosvāmī said; saḥ-he (Śukadeva Gosvāmī); upāmantritaḥ-thus being inquired; rājñā-by the King; kathāyām-in the topics; iti-thus; sat-pateḥ-of the highest truth; brahma-rātaḥ-Śukadeva Gosvāmī; bhṛśam-very much; prītaḥ-pleased; viṣṇu-rātena-by Mahārāja Parīkṣit; saṁsadi-in the meeting.

Sūta Gosvāmī said: Thus Śukadeva Gosvāmī, being invited by Mahārāja Parīkṣit to speak on topics of the Lord Śrī Kṛṣṇa with the devotees, was very much pleased.

Śrīmad-Bhāgavatam can be legitimately discussed only among the devotees of the Lord. As the Bhagavad-gītā was authoritatively discussed between Lord Kṛṣṇa and Arjuna (the Lord and the devotee respectively), similarly Śrīmad-Bhāgavatam, which is the postgraduate study of the Bhagavad-gītā, can also be discussed between the scholars and devotees like Śukadeva Gosvāmī and Mahārāja Parīkṣit. Otherwise the real taste of the nectar cannot be relished. Śukadeva Gosvāmī was pleased with Mahārāja Parīkṣit because he was not at all tired of hearing the topics of the Lord and was more and more anxious to hear them on and on with interest. Foolish interpreters unnecessarily tackle the Bhagavad-gītā and Śrīmad-Bhāgavatam when they have no access to the subject matter. There is no use in nondevotees' meddling with the two topmost Vedic literatures, and therefore Śaṅkarācārya did not touch Śrīmad-Bhāgavatam for commentation. In his commentation on the Bhagavad-gītā, Śrīpāda Śaṅkarācārya accepted Lord Kṛṣṇa as the Supreme Personality of Godhead, but later on he commented from the impersonalist's view. But, being conscious of his position, he did not comment on the Śrīmad-Bhāgavatam.

Śrīla Śukadeva Gosvāmī was protected by Lord Kṛṣṇa (vide Brahma-vaivarta Purāṇa), and therefore he is known as Brahmarāta, and Śrīmān Parīkṣit Mahārāja was protected by Viṣṇu, and thus he is known as Viṣṇurāta. As devotees of the Lord, they are always protected by the Lord. It is clear also in this connection that a Viṣṇurāta should hear Śrīmad-Bhāgavatam from Brahmarāta and no one else because others misrepresent the transcendental knowledge and thus spoil one's valuable time.

TEXT 28

prāha bhāgavataṁ nāma

purāṇaṁ brahma-sammitam

brahmaṇe bhagavat-proktaṁ

brahma-kalpa upāgate

SYNONYMS

prāha-he said; bhāgavatam-the science of the Personality of Godhead; nāma-of the name; purāṇam-the supplement of the Vedas; brahma-sammitam-just in pursuance of the Vedas; brahmaṇe-unto Lord Brahmā; bhagavat-proktam-was spoken by the Personality of Godhead; brahma-kalpe-the millennium in which Brahmā was first generated; upāgate-just in the beginning.

He began to reply to the inquiries of Mahārāja Parīkṣit by saying that the science of the Personality of Godhead was spoken first by the Lord Himself to Brahmā when he was first born. Śrīmad-Bhāgavatam is the supplementary Vedic literature, and it is just in pursuance of the Vedas.

Śrīmad-Bhāgavatam is the science of the Personality of Godhead. The impersonalist always tries to misrepresent the personal feature of the Lord, not knowing the science of this great knowledge, and Śrīmad-Bhāgavatam is in pursuance of the Vedas and scientific knowledge of the Personality of Godhead. To learn this science one should take shelter of the representative of Śrī Śukadeva and follow in the footsteps of Mahārāja Parīkṣit without foolishly attempting to interpret, thereby committing a great offense at the feet of the Lord. The dangerous ways of interpretations by the nondevotee class of men have played havoc in understanding the Śrīmad-Bhāgavatam, and the careful student should be always alert in this matter if he at all wants to learn the science of Godhead.

TEXT 29

yad yat parīkṣid ṛṣabhaḥ

pāṇḍūnām anupṛcchati

ānupūrvyeṇa tat sarvam

ākhyātum upacakrame

SYNONYMS

yat yat-whatsoever; parīkṣit-the King; ṛṣabhaḥ-the best; pāṇḍūnām-in the dynasty of Pāṇḍu; anupṛcchati-goes on inquiring; ānupūrvyeṇa-the beginning to the end; tat-all those; sarvam-fully; ākhyātum-to describe; upacakrame-he just prepared himself.

He also prepared himself to reply to all that King Parīkṣit had inquired from him. Mahārāja Parīkṣit was the best in the dynasty of the Pāṇḍus, and thus he was able to ask the right questions from the right person.

Mahārāja Parīkṣit asked many questions, some of them very curiously, to know things as they are, but it is not necessary for the master to answer them in the order of the disciple's inquiries, one after the other. But Śukadeva Gosvāmī, experienced teacher that he was, answered all the questions in a systematic way as they were received from the chain of disciplic succession. And he answered all of them without exception.

Thus end the Bhaktivedanta purports of the Second Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by King Parīkṣit."

Chapter Nine

Answers by Citing the Lord's Version

TEXT 1

śrī-śuka uvāca

ātma-māyām ṛte rājan

parasyānubhavātmanaḥ

na ghaṭetārtha-sambandhaḥ

svapna-draṣṭur ivāñjasā

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; ātma-the Supreme Personality of Godhead; māyām-energy; ṛte-without; rājan-O King; parasya-of the pure soul; anubhava-ātmanaḥ-of the purely conscious; na-never; ghaṭeta-it can so happen; artha-meaning; sambandhaḥ-relation with the material body; svapna-dream; draṣṭuḥ-of the seer; iva-like; añjasā-completely.

Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer's seeing his own body working.

Mahārāja Parīkṣit's question as to how a living entity began his material life, although he is apart from the material body and mind, is perfectly answered. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called ātma-māyā. This has already been explained in the First Canto in connection with Vyāsadeva's realization of the Supreme Lord and His external energy. The external energy is controlled by the Lord, and the living entities are controlled by the external energy-by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the Bhagavad-gītā (15.15) also the same thing is confirmed; the Lord is present within the heart of every living entity, and all the living entity's consciousness and forgetfulness are influenced by the Lord.

Now the next question automatically made will be why the Lord influences the living entity to such consciousness and forgetfulness. The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as a part and parcel of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is. All the nondevotee living entities are desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The living entities are illusioned by the will of the Lord because they wanted to become like Him. Like a person who thinks of becoming a king without possessing the necessary qualification, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as karmī and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history of when the living entity desired this. But the fact is that as soon as he desired it, he was put under the control of ātma-māyā by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is "mine" and this is "I." The dream is that the conditioned soul thinks of his material body as "I" or falsely thinks that he is the Lord and that everything in connection with that material body is "mine." Thus only in dream does the misconception of "I" and "mine" persist life after life. This continues life after life, as long as the living entity is not purely conscious of his identity as the subordinate part and parcel of the Lord.

In his pure consciousness, however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love.

TEXT 2

bahu-rūpa ivābhāti

māyayā bahu-rūpayā

ramamāṇo guṇeṣv asyā

mamāham iti manyate

SYNONYMS

bahu-rūpaḥ-multiforms; iva-as it were; ābhāti-manifested; māyayā-by the influence of the exterior energy; bahu-rūpayā-in multifarious forms; ramamāṇaḥ-enjoying as it were; guṇeṣu-in the modes of different qualities; asyāḥ-of the external energy; mama-mine; aham-I; iti-thus; manyate-thinks.

The illusioned living entity appears in so many forms offered by the external energy of the Lord. While enjoying in the modes of material nature, the encaged living entity misconceives, thinking in terms of "I" and "mine."

The different forms of the living entities are different dresses offered by the illusory, external energy of the Lord according to the modes of nature the living being desires to enjoy. The external, material energy is represented by her three modes, namely goodness, passion and ignorance. So even in the material nature there is a chance of an independent choice by the living entity, and according to his choice the material energy offers him different varieties of material bodies. There are bodies, 1,100,000 worms and reptiles, 1,000,000 forms of birds, together there are 8,400,000 varieties of bodies in different planets of the universe, and the living entity is traveling by so many transmigrations according to different modes of enjoying spirit within himself. Even in one particular body the living entity changes from childhood to boyhood, from boyhood to youth, from youth to old age and from old age to another body created by his own action. The living entity creates his own body by his personal desires, and the external energy of the Lord supplies him the exact form by which he can enjoy his desires to the fullest extent. The tiger wanted to enjoy the blood of another animal, and therefore, by the grace of the Lord, the material energy supplied him the body of the tiger with facilities for enjoying blood from another animal. Similarly, a living entity desiring to get the body of a demigod in a higher planet can also get it by the grace of the Lord. And if he is intelligent enough, he can desire to get a spiritual body to enjoy the company of the Lord, and he will get it. So the minute freedom of the living entity can be fully utilized, and the Lord is so kind that He will award the living entity the same type of body he desires. The living entity's desiring is like dreaming of a golden mountain. A person knows what a mountain is, and he knows also what gold is. Out of his desire only, he dreams of a golden mountain, and when the dream is over he sees something else in his presence. He finds in his awakened state that there is neither gold nor a mountain, and what to speak of a golden mountain.

The different positions of the living entities in the material world under multifarious manifestations of bodies are due to the misconception of "mine" and "I." The karmī thinks of this world as "mine," and the jñānī thinks "I am" everything. The whole material conception of politics, sociology, philanthropy, altruism, etc., conceived by the conditioned souls is on the basis of this misconceived "I" and "mine," which are products of a strong desire to enjoy material life. Identification with the body and the place where the body is obtained under different conceptions of socialism, nationalism, family affection, and so on and so forth is all due to forgetfulness of the real nature of the living entity, and the whole misconception of the bewildered living entity can be removed by the association of Śukadeva Gosvāmī and Mahārāja Parīkṣit, as all this is explained in the Śrīmad-Bhāgavatam.

TEXT 3

yarhi vāva mahimni sve

parasmin kāla-māyayoḥ

rameta gata-sammohas

tyaktvodāste tadobhayam

SYNONYMS

yarhi-at any time; vāva-certainly; mahimni-in the glory; sve-of himself; parasmin-in the Supreme; kāla-time; māyayoḥ-of the material energy; rameta-enjoys; gata-sammohaḥ-being freed from the misconception; tyaktvā-giving up; udāste-in fullness; tadā-then; ubhayam-both (the misconceptions of I and mine).

As soon as the living entity becomes situated in his constitutional glory and begins to enjoy the transcendence beyond time and material energy, he at once gives up the two misconceptions of life [I and mine] and thus becomes fully manifested as the pure self.

The two misconceptions of life, namely "I" and "mine," are verily manifested in two classes of men. In the lower state the conception of "mine" is very prominent, and in the higher state the misconception of "I" is prominent. In the animal state of life the misconception of "mine" is perceivable even in the category of cats and dogs, who fight with one another with the same misconception of "mine." In the lower stage of human life the same misconception is also prominent in the shape of "It is my body," "It is my house," "It is my family," "It is my caste," "It is my nation," "It is my country," and so on. And in the higher stage of speculative knowledge, the same misconception of "mine" is transformed into "I am," or "It is all I am," etc. There are many classes of men comprehending the same misconception of "I" and "mine', in different colors. But the real significance of "I" can be realized only when one is situated in the consciousness of "I am the eternal servitor of the Lord." This is pure consciousness, and the whole Vedic literatures teach us this conception of life.

The misconception of "I am the Lord," or "I am the Supreme," is more dangerous than the misconception of "mine." Although there are sometimes directions in the Vedic literatures to think oneself one with the Lord, that does not mean that one becomes identical with the Lord in every respect. Undoubtedly there is oneness of the living entity with the Lord in many respects, but ultimately the living entity is subordinate to the Lord, and he is constitutionally meant for satisfying the senses of the Lord. The Lord therefore asks the conditioned souls to surrender unto Him. Had the living entities not been subordinate to the supreme will, why would the living entity be asked to surrender? Had the living being been equal in all respects, then why was he put under the influence of māyā? We have already discussed many times that the material energy is controlled by the Lord. The Bhagavad-gītā (9.10) confirms this controlling power of the Lord over the material nature. Can a living entity who claims to be as good as the Supreme Being control the material nature? The foolish "I" would reply that he will do so in the future. Even accepting that in the future one will be as good a controller of material nature as the Supreme Being, then why is one now under the control of material nature? The Bhagavad-gītā says that one can be freed from the control of the material nature by surrendering unto the Supreme Lord, but if there is no surrender, then the living entity will never be able to control the material nature. So one must also give up this misconception of "I" by practicing the way of devotional service or firmly being situated in the transcendental loving service of the Lord. A poor man without any employment or occupation may undergo so many troubles in life, but if by chance the same man gets a good service under the government, he at once becomes happy. There is no profit in denying the supremacy of the Lord, who is the controller of all energies, but one should be constitutionally situated in one's own glory, namely to be situated in the pure consciousness of being the eternal servitor of the Lord. In his conditional life the living entity is servant of the illusory māyā, and in his liberated state he is the pure, unqualified servant of the Lord. To become untinged by the modes of material nature is the qualification for entering into the service of the Lord. As long as one is a servant of mental concoctions, one cannot be completely free from the disease of "I" and "mine."

The Supreme Truth is uncontaminated by the illusory energy because He is the controller of that energy. The relative truths are apt to be engrossed in illusory energy. The best purpose is served, however, when one is directly facing the Supreme Truth, as when one faces the sun. The sun overhead in the sky is full of light, but when the sun is not in the visible sky, all is in darkness. Similarly, when one is face to face with the Supreme Lord, he is freed from all illusions, and one who is not so is in the darkness of illusory māyā. The Bhagavad-gītā (14.26) confirms this as follows:

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

So the science of bhakti-yoga, of worshiping the Lord, glorifying the Lord, hearing the Śrīmad-Bhāgavatam from the right sources (not from the professional man but from a person who is Bhāgavatam in life) and being always in the association of pure devotees, should be adopted in earnestness. One should not be misled by misconceptions of "I" and "mine." The karmīs are fond of the conception of "mine," the jñānīs are fond of the conception of "I," and both of them are unqualified to be free from the bondage of the illusory energy. Śrīmad-Bhāgavatam and, primarily, the Bhagavad-gītā are both meant for delivering a person from the misconception of "I" and "mine," and Śrīla Vyāsadeva transcribed them for the deliverance of the fallen souls. The living entity has to be situated in the transcendental position where there is no more influence of time nor of the material energy. In conditioned life the living entity is subjected to the influence of time in the dream of past, present and future. The mental speculator tries to conquer the influence of time by future speculations of becoming Vāsudeva or the Supreme Lord himself by means of culturing knowledge and conquering over ego. But the process is not perfect. The perfect process is to accept Lord Vāsudeva as the Supreme in everything, and the best perfection in culturing knowledge is to surrender unto Him because He is the source of everything. Only in that conception can one get rid of the misconception of I and mine. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam confirm it. Śrīla Vyāsadeva has specifically contributed to the illusioned living entities the science of God and the process of bhakti-yoga in his great literature Śrīmad-Bhāgavatam, and the conditioned soul should fully take advantage of this great science.

TEXT 4

ātma-tattva-viśuddhy-arthaṁ

yad āha bhagavān ṛtam

brahmaṇe darśayan rūpam

avyalīka-vratādṛtaḥ

SYNONYMS

ātma-tattva-the science of God or that of the living entity; viśuddhi-purification; artham-goal; yat-that which; āha-said; bhagavān-the Personality of Godhead; ṛtam-in reality; brahmaṇe-unto Lord Brahmā; darśayan-by showing; rūpam-eternal form; avyalīka-without any deceptive motive; vrata-vow; ādṛtaḥ-worshiped.

O King, the Personality of Godhead, being very much pleased with Lord Brahmā because of his nondeceptive penance in bhakti-yoga, presented His eternal and transcendental form before Brahmā. And that is the objective goal for purifying the conditioned soul.

Ātma-tattva is the science of both God and the living entity. Both the Supreme Lord and the living entity are known as ātmā. The Supreme Lord is called Paramātmā, and the living entity is called the ātmā, the brahma or the jīva. Both the Paramātmā and the jīvātmā, being transcendental to the material energy, are called ātmā. So Śukadeva Gosvāmī explains this verse with the aim of purifying the truth of both the Paramātmā and the jīvātmā. Generally people have many wrong conceptions about both of them. The wrong conception of the jīvātmā is to identify the material body with the pure soul, and the wrong conception of Paramātmā is to think Him on an equal level with the living entity. But both misconceptions can be removed by one stroke of bhakti-yoga, just as in the sunlight both the sun and the world and everything within the sunlight are properly seen. In the darkness one cannot see the sun, nor himself, nor the world. But in the sunlight one can see the sun, himself and the world around him. Śrīla Śukadeva Gosvāmī therefore says that for purification of both wrong conceptions, the Lord presented His eternal form before Brahmājī, being fully satisfied by Brahmā's nondeceptive vow of discharging bhakti-yoga. Except for bhakti-yoga, any method for realization of ātma-tattva, or the science of ātmā, will prove deceptive in the long run.

In the Bhagavad-gītā, the Lord says that only by bhakti-yoga can one know Him perfectly, and then one can enter into the science of God. Brahmājī undertook great penance in performing bhakti-yoga, and thus he was able to see the transcendental form of the Lord. His transcendental form is one hundred percent spiritual, and one can see Him only by spiritualized vision after proper discharge of tapasya or penance, in pure bhakti-yoga. The form of the Lord manifested before Brahmā is not one of the forms with which we have experience in the material world. Brahmājī did not perform such severe types of penance just to see a form of material production. Therefore the question by Mahārāja Parīkṣit about the form of the Lord is answered. The form of the Lord is sac-cid-ānanda [Bs. 5.1], or eternal, full of knowledge and full of bliss. But the material form of the living being is neither eternal, nor full of knowledge, nor blissful. That is the distinction between the form of the Lord and that of the conditioned soul. The conditioned soul, however, can regain his form of eternal knowledge and bliss simply by seeing the Lord by means of bhakti-yoga.

The summary is that due to ignorance the conditioned soul is encaged in the temporary varieties of material forms. But the Supreme Lord has no such temporary form like the conditioned souls. He is always possessed of an eternal form of knowledge and bliss, and that is the difference between the Lord and the living entity. One can understand this difference by the process of bhakti-yoga. Brahmā was then told by the Lord the gist of Śrīmad-Bhāgavatam in four original verses. Thus Śrīmad-Bhāgavatam is not a creation of the mental speculators. The sound of Śrīmad-Bhāgavatam is transcendental, and the resonance of Śrīmad-Bhāgavatam is as good as that of the Vedas. Thus the topic of the Śrīmad-Bhāgavatam is the science of both the Lord and the living entity. Regular reading or hearing of Śrīmad-Bhāgavatam is also performance of bhakti-yoga, and one can attain the highest perfection simply by the association of Śrīmad-Bhāgavatam. Both Śukadeva Gosvāmī and Mahārāja Parīkṣit attained perfection through the medium of Śrīmad-Bhāgavatam.

TEXT 5

sa ādi-devo jagatāṁ paro guruḥ

svadhiṣṇyam āsthāya sisṛkṣayaikṣata

tāṁ nādhyagacchad dṛśam atra sammatāṁ

prapañca-nirmāṇa-vidhir yayā bhavet

SYNONYMS

saḥ-he; ādi-devaḥ-the first demigod; jagatām-of the universe; paraḥ-supreme; guruḥ-spiritual master; svadhiṣṇyam-his lotus seat; āsthāya-to find the source of it; sisṛkṣayā-for the matter of creating the universal affairs; aikṣata-began to think; tām-in that matter; na-could not; adhyagacchat-understand; dṛśam-the direction; atra-therein; sammatām-just the proper way; prapañca-material; nirmāṇa-construction; vidhiḥ-process; yayā-as much as; bhavet-should be.

Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation.

This verse is the prelude for explaining the transcendental nature of the form and the abode of the Lord. In the beginning of Śrīmad-Bhāgavatam it has already been said that the Supreme Absolute Truth exists in His own abode without any touch of the deluding energy. Therefore the kingdom of God is not a myth but factually a different and transcendental sphere of planets known as the Vaikuṇṭhas. This will also be explained in this chapter.

Such knowledge of the spiritual sky far above this material sky and its paraphernalia can be known only by dint of devotional service, or bhakti-yoga. The power of creation by Lord Brahmā was also achieved by bhakti-yoga. Brahmājī was bewildered in the matter of creation, and he could not even trace out the source of his own existence. But all this knowledge was fully achieved by him through the medium of bhakti-yoga. By bhakti-yoga one can know the Lord, and by knowing the Lord as the Supreme, one is able to know everything else. One who knows the Supreme knows everything else. That is the version of all Vedas. Even the first spiritual master of the universe was enlightened by the grace of the Lord, so who else can attain perfect knowledge of everything without the mercy of the Lord? If anyone desires to seek perfect knowledge of everything, he must seek the mercy of the Lord, and there is no other means. To seek knowledge on the strength of one's personal attempt is a sheer waste of time.

TEXT 6

sa cintayan dvy-akṣaram ekadāmbhasy

upāśṛṇod dvir-gaditaṁ vaco vibhuḥ

sparśeṣu yat ṣoḍaśam ekaviṁśaṁ

niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ

SYNONYMS

saḥ-he; cintayan-while thus thinking; dvi-two; akṣaram-syllables; ekadā-once upon a time; ambhasi-in the water; upāśṛṇot-heard it nearby; dviḥ-twice; gaditam-uttered; vacaḥ-words; vibhuḥ-the great; sparśeṣu-in the sparśa letters; yat-which; ṣoḍaśam-the sixteenth; ekaviṁśam-and the twenty-first; niṣkiñcanānām-of the renounced order of life; nṛpa-O King; yat-what is; dhanam-wealth; viduḥ-as it is known.

While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.

In Sanskrit language, the consonant alphabets are divided into two divisions, namely the sparśa-varṇas and the tālavya-varṇas. From ka to ma the letters are known as the sparśa-varṇas, and the sixteenth of the group is called ta, whereas the twenty-first letter is called pa. So when they are joined together, the word tapa, or penance, is constructed. This penance is the beauty and wealth of the brāhmaṇas and the renounced order of life. According to Bhāgavata philosophy, every human being is meant simply for this tapa and for no other business, because by penance only can one realize his self; and self-realization, not sense gratification, is the business of human life. This tapa, or penance, was begun from the very beginning of the creation, and it was first adopted by the supreme spiritual master, Lord Brahmā. By tapasya only can one get the profit of human life, and not by a polished civilization of animal life. The animal does not know anything except sense gratification in the jurisdiction of eat, drink, be merry and enjoy. But the human being is made to undergo tapasya for going back to Godhead, back home.

When Lord Brahmā was perplexed about how to construct the material manifestations in the universe and went down within the water to find out the means and the source of his lotus seat, he heard the word tapa vibrated twice. Taking the path of tapa is the second birth of the desiring disciple. The word upāśṛṇot is very significant. It is similar to upanayana, or bringing the disciple nearer to the spiritual master for the path of tapa. So Brahmājī was thus initiated by Lord Kṛṣṇa, and this fact is corroborated by Brahmājī himself in his book the Brahma-saṁhitā. In the Brahma-saṁhitā Lord Brahmā has sung in every verse govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Thus Brahmā was initiated by the Kṛṣṇa mantra, by Lord Kṛṣṇa Himself, and thus he became a Vaiṣṇava, or a devotee of the Lord, before he was able to construct the huge universe. It is stated in the Brahma-saṁhitā that Lord Brahmā was initiated into the eighteen-letter Kṛṣṇa mantra, which is generally accepted by all the devotees of Lord Kṛṣṇa. We follow the same principle because we belong to the Brahmā sampradāya, directly in the disciplic chain from Brahmā to Nārada, from Nārada to Vyāsa, from Vyāsa to Madhva Muni, from Madhva Muni to Mādhavendra Purī, from Mādhavendra Purī to Īśvara Purī, from Īśvara Purī to Lord Caitanya and gradually to His Divine Grace Bhaktisiddhānta Sarasvatī, our divine master.

One who is thus initiated in the disciplic succession is able to achieve the same result or power of creation. Chanting of this holy mantra is the only shelter of the desireless pure devotee of the Lord. Simply by such tapasya, or penance, the devotee of the Lord achieves all perfections like Lord Brahmā.

TEXT 7

niśamya tad-vaktṛ-didṛkṣayā diśo

vilokya tatrānyad apaśyamānaḥ

svadhiṣṇyam āsthāya vimṛśya tad-dhitaṁ

tapasy upādiṣṭa ivādadhe manaḥ

SYNONYMS

niśamya-after hearing; tat-that; vaktṛ-the speaker; didṛkṣayā-just to find out who spoke; diśaḥ-all sides; vilokya-seeing; tatra-there; anyat-any other; apaśyamānaḥ-not to be found; svadhiṣṇyam-on his lotus seat; āsthāya-sit down; vimṛśya-thinking; tat-it; hitam-welfare; tapasi-in penance; upādiṣṭaḥ-as he was instructed; iva-in pursuance of; ādadhe-gave; manaḥ-attention.

When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.

To achieve success in life, one should follow the example of Lord Brahmā, the first living creature in the beginning of creation. After being initiated by the Supreme Lord to execute tapasya, he was fixed in his determination to do it, and although he could not find anyone besides himself, he could rightly understand that the sound was transmitted by the Lord Himself. Brahmā was the only living being at that time because there was no other creation and none could be found there except himself. In the beginning of the First Canto, in the First Chapter, first verse, of the Śrīmad-Bhāgavatam, it has already been mentioned that Brahmā was initiated by the Lord from within. The Lord is within every living entity as the Supersoul, and He initiated Brahmā because Brahmā was willing to receive the initiation. The Lord can similarly initiate everyone who is inclined to have it.

As already stated, Brahmā is the original spiritual master for the universe, and since he was initiated by the Lord Himself, the message of Śrīmad-Bhāgavatam is coming down by disciplic succession, and in order to receive the real message of Śrīmad-Bhāgavatam one should approach the current link, or spiritual master, in the chain of disciplic succession. After being initiated by the proper spiritual master in that chain of succession, one should engage himself in the discharge of tapasya in the execution of devotional service. One should not, however, think himself on the level of Brahmā to be initiated directly by the Lord from inside because in the present age no one can be accepted to be as pure as Brahmā. The post of Brahmā to officiate in the creation of the universe is offered to the most pure living being, and unless one is so qualified one cannot expect to be treated like Brahmājī directly. But one can have the same facility through unalloyed devotees of the Lord, through scriptural instructions (as revealed in the Bhagavad-gītā and Śrīmad-Bhāgavatam especially), and also through the bona fide spiritual master available to the sincere soul. The Lord Himself appears as the spiritual master to a person who is sincere in heart about serving the Lord. Therefore the bona fide spiritual master who happens to meet the sincere devotee should be accepted as the most confidential and beloved representative of the Lord. If a person is posted under the guidance of such a bona fide spiritual master, it may be accepted without any doubt that the desiring person has achieved the grace of the Lord.

TEXT 8

divyaṁ sahasrābdam amogha-darśano

jitānilātmā vijitobhayendriyaḥ

atapyata smākhila-loka-tāpanaṁ

tapas tapīyāṁs tapatāṁ samāhitaḥ

SYNONYMS

divyam-pertaining to the demigods in the higher planets; sahasra-one thousand; abdam-years; amogha-spotless, without a tinge of impurity; darśanaḥ-one who has such a vision of life; jita-controlled; anila-life; ātmā-mind; vijita-controlled over; ubhaya-both; indriyaḥ-one who has such senses; atapyata-executed penance; sma-in the past; akhila-all; loka-planet; tāpanam-enlightening; tapaḥ-penance; tapīyān-extremely hard penance; tapatām-of all the executors of penances; samāhitaḥ-thus situated.

Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.

Lord Brahmā heard the occult sound tapa, but he did not see the person who vibrated the sound. And still he accepted the instruction as beneficial for him, and therefore he engaged himself in meditation for one thousand celestial years. One celestial year is equal to 6 x 30 x 12 x 1000 of our years. His acceptance of the sound was due to his pure vision of the absolute nature of the Lord. And due to his correct vision, he made no distinction between the Lord and the Lord's instruction. There is no difference between the Lord and sound vibration coming from Him, even though He is not personally present. The best way of understanding is to accept such divine instruction, and Brahmā, the prime spiritual master of everyone, is the living example of this process of receiving transcendental knowledge. The potency of transcendental sound is never minimized because the vibrator is apparently absent. Therefore Śrīmad-Bhāgavatam or Bhagavad-gītā or any revealed scripture in the world is never to be accepted as an ordinary mundane sound without transcendental potency.

One has to receive the transcendental sound from the right source, accept it as a reality and prosecute the direction without hesitation. The secret of success is to receive the sound from the right source of a bona fide spiritual master. Mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance if one is able to receive the transcendental sound from the bona fide spiritual master, his path of liberation is guaranteed. The disciple, however, must be ready to execute the order of the bona fide spiritual master as Lord Brahmā executed the instruction of his spiritual master, the Lord Himself. Following the order of the bona fide spiritual master is the only duty of the disciple, and this completely faithful execution of the order of the bona fide spiritual master is the secret of success.

Lord Brahmā controlled his two grades of senses by means of sense perception and sense organs because he had to engage such senses in the execution of the order of the Lord. Therefore controlling the senses means engaging them in the transcendental service of the Lord. The Lord's order descends in disciplic succession through the bona fide spiritual master, and thus execution of the order of the bona fide spiritual master is factual control of the senses. Such execution of penance in full faith and sincerity made Brahmājī so powerful that he became the creator of the universe. And because he was able to attain such power, he is called the best amongst all the tapasvīs.

TEXT 9

tasmai sva-lokaṁ bhagavān sabhājitaḥ

sandarśayām āsa paraṁ na yat-param

vyapeta-saṅkleśa-vimoha-sādhvasaṁ

sva-dṛṣṭavadbhir puruṣair abhiṣṭutam

SYNONYMS

tasmai-unto him; sva-lokam-His own planet or abode; bhagavān-the Personality of Godhead; sabhājitaḥ-being pleased by the penance of Brahmā; sandarśayām āsa-manifested; param-the supreme; na-not; yat-of which; param-further supreme; vyapeta-completely given up; saṅkleśa-five kinds of material afflictions; vimoha-without illusion; sādhvasam-fear of material existence; sva-dṛṣṭa-vadbhiḥ-by those who have perfectly realized the self; puruṣaiḥ-by persons; abhiṣṭutam-worshiped by.

The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmā, was pleased to manifest His personal abode, Vaikuṇṭha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence.

The troubles of penance accepted by Lord Brahmā were certainly in the line of devotional service (bhakti). Otherwise there was no chance that Vaikuṇṭha or svalokam, the Lord's personal abodes, would become visible to Brahmājī. The personal abodes of the Lord, known as Vaikuṇṭhas, are neither mythical nor material, as conceived by the impersonalists. But realization of the transcendental abodes of the Lord is possible only through devotional service, and thus the devotees enter into such abodes. There is undoubtedly trouble in executing penance. But the trouble accepted in executing bhakti-yoga is transcendental happiness from the very beginning, whereas the trouble of penance in other processes of self-realization (jñāna-yoga, dhyāna-yoga, etc.), without any Vaikuṇṭha realization, ends in trouble only and nothing more. There is no profit in biting husks without grains. Similarly, there is no profit in executing troublesome penances other than bhakti-yoga for self-realization.

Executing bhakti-yoga is exactly like sitting on the lotus sprouted out of the abdomen of the transcendental Personality of Godhead, for Lord Brahmā was seated there. Brahmājī was able to please the Lord, and the Lord was also pleased to show Brahmājī His personal abode. Śrīla Jīva Gosvāmī, in the comments of his Krama-sandarbha annotation of Śrīmad-Bhāgavatam, cites quotations from the Garga Upaniṣad Vedic evidence. It is said that Yājñavalkya described the transcendental abode of the Lord to Gārgī, and that the abode of the Lord is situated above the highest planet of the universe, namely Brahmaloka. This abode of the Lord, although described in revealed scriptures like the Bhagavad-gītā and the Śrīmad-Bhāgavatam, remains only a myth for the less intelligent class of men with a poor fund of knowledge. Herein the word sva-dṛṣṭavadbhiḥ is very significant. One who has actually realized his self realizes the transcendental form of one's self. Impersonal realization of self and the Supreme is not complete, because it is just an opposite conception of material personalities. The Personality of Godhead and the personalities of devotees of the Lord are all transcendental; they do not have material bodies. The material body is overcast with five kinds of miserable conditions, namely ignorance, material conception, attachment, hatred and absorption. As long as one is overwhelmed by those five kinds of material miseries, there is no question of entering into the Vaikuṇṭhalokas. The impersonal conception of one's self is just the negation of material personality and is far from the positive existence of personal form. The personal forms of the transcendental abode will be explained in the following verses. Brahmājī also described the highest planet of the Vaikuṇṭhaloka as Goloka Vṛndāvana, where the Lord resides as a cowherd boy keeping transcendental surabhi cows and surrounded by hundreds and thousands of goddesses of fortune.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.29)

The statement of the Bhagavad-gītā, yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6], is also confirmed herewith. param means transcendental Brahman. Therefore, the abode of the Lord is also Brahman, nondifferent from the Supreme Personality of Godhead. The Lord is known as Vaikuṇṭha, and His abode is also known as Vaikuṇṭha. Such Vaikuṇṭha realization and worship can be made possible by transcendental form and sense.

TEXT 10

pravartate yatra rajas tamas tayoḥ

sattvaṁ ca miśraṁ na ca kāla-vikramaḥ

na yatra māyā kim utāpare harer

anuvratā yatra surāsurārcitāḥ

SYNONYMS

pravartate-prevail; yatra-wherein; rajaḥ tamaḥ-the modes of passion and ignorance; tayoḥ-of both of them; sattvam-the mode of goodness; ca-and; miśram-mixture; na-never; ca-and; kāla-time; vikramaḥ-influence; na-neither; yatra-therein; māyā-illusory, external energy; kim-what; uta-there is; apare-others; hareḥ-of the Personality of Godhead; anuvratāḥ-devotees; yatra-wherein; sura-by the demigods; asura-and the demons; arcitāḥ-worshiped.

In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.

The kingdom of God, or the atmosphere of the Vaikuṇṭha nature, which is called the tripād-vibhūti, is three times bigger than the material universes and is described here, as also in the Bhagavad-gītā, in a nutshell. This universe, containing billions of stars and planets, is one of the billions of such universes clustered together within the compass of the mahat-tattva. And all these millions and billions of universes combined together constitute only one fourth of the magnitude of the whole creation of the Lord. There is the spiritual sky also; beyond this sky are the spiritual planets under the names of Vaikuṇṭha, and all of them constitute three fourths of the entire creation of the Lord. God's creations are always innumerable. Even the leaves of a tree cannot be counted by a man, nor can the hairs on his head. However, foolish men are puffed up with the idea of becoming God Himself, though unable to create a hair of their own bodies. Man may discover so many wonderful vehicles of journey, but even if he reaches the moon by his much advertised spacecraft, he cannot remain there. The sane man, therefore, without being puffed up, as if he were the God of the universe, abides by the instructions of the Vedic literature, the easiest way to acquire knowledge in transcendence. So let us know through the authority of Śrīmad-Bhāgavatam of the nature and constitution of the transcendental world beyond the material sky. In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering, and this means that in the Vaikuṇṭhalokas the living entities are free from these two things. As confirmed in the Bhagavad-gītā, in the brahma-bhūta [SB 4.30.20] stage of life one becomes free from hankering and lamentation. Therefore the conclusion is that the inhabitants of the Vaikuṇṭha planets are all brahma-bhūta living entities, as distinguished from the mundane creatures who are all compact in hankering and lamentation. When one is not in the modes of ignorance and passion, one is supposed to be situated in the mode of goodness in the material world. Goodness in the material world also at times becomes contaminated by touches of the modes of passion and ignorance. In the Vaikuṇṭhaloka, it is unalloyed goodness only.

The whole situation there is one of freedom from the illusory manifestation of the external energy. Although illusory energy is also part and parcel of the Supreme Lord, illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers. The rope accepted as a snake may be an illusion to a particular person, but the rope is a fact, and the snake is also a fact. The illusion of water on the hot desert may be illusion for the ignorant animal searching for water in the desert, but the desert and water are actual facts. Therefore the material creation of the Lord may be an illusion to the nondevotee, but to a devotee even the material creation of the Lord is a fact, as the manifestation of His external energy. But this energy of the Lord is not all. The Lord has His internal energy also, which has another creation known to be the Vaikuṇṭhalokas, where there is no ignorance, no passion, no illusion and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuṇṭha atmosphere, but that does not nullify its existence. That spacecraft cannot reach these planets does not mean that there are no such planets, for they are described in the revealed scriptures.

As quoted by Śrīla Jīva Gosvāmī, we can know from the Nārada-pañcarātra that the transcendental world or Vaikuṇṭha atmosphere is enriched with transcendental qualities. These transcendental qualities, as revealed through the devotional service of the Lord, are distinct from the mundane qualities of ignorance, passion and goodness. Such qualities are not attainable by the nondevotee class of men. In the Padma Purāṇa, Uttara-khaṇḍa, it is stated that beyond the one-fourth part of God's creation is the three-fourths manifestation. The marginal line between the material manifestation and the spiritual manifestation is the Virajā River, and beyond the Virajā, which is a transcendental current flowing from the perspiration of the body of the Lord, there is the three-fourths manifestation of God's creation. This part is eternal, everlasting, without deterioration, and unlimited, and it contains the highest perfectional stage of living conditions. In the Sāṅkhya-kaumudī it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities there are eternally associated without any break, and the Lord is the chief and prime entity. In the Āgama Purāṇas also, the transcendental abode is described as follows: The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to such creation, particularly in the region of the three-fourths magnitude. Since the nature of that region is unlimited, there is no history of such association, nor is there end of it.

The conclusion may be drawn that because of the complete absence of the mundane qualities of ignorance and passion, there is no question of creation nor of annihilation. In the material world everything is created, and everything is annihilated, and the duration of life between the creation and annihilation is temporary. In the transcendental realm there is no creation and no destruction, and thus the duration of life is eternal unlimitedly. In other words, everything in the transcendental world is everlasting, full of knowledge and bliss without deterioration. Since there is no deterioration, there is no past, present and future in the estimation of time. It is clearly stated in this verse that the influence of time is conspicuous by its absence. The whole material existence is manifested by actions and reactions of elements which make the influence of time prominent in the matter of past, present and future. There are no such actions and reactions of cause and effects there, so the cycle of birth, growth, existence, transformations, deterioration and annihilation-the six material changes-are not existent there. It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. The whole Vaikuṇṭha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there, without any competition for leadership, and the people in general are all followers of the Lord. It is confirmed in the Vedas, therefore, that the Lord is the chief leader and all other living entities are subordinate to Him, for only the Lord satisfies all the needs of all other living entities.

TEXT 11

śyāmāvadātāḥ śata-patra-locanāḥ

piśaṅga-vastrāḥ surucaḥ supeśasaḥ

sarve catur-bāhava unmiṣan-maṇi-

praveka-niṣkābharaṇāḥ suvarcasaḥ

SYNONYMS

śyāma-sky-bluish; avadātāḥ-glowing; śata-patra-lotus flower; locanāḥ-eyes; piśaṅga-yellowish; vastrāḥ-clothing; su-rucaḥ-greatly attractive; su-peśasaḥ-growing youthful; sarve-all of them; catuḥ-four; bāhavaḥ-hands; unmiṣan-rising luster; maṇi-pearls; praveka-superior quality; niṣka-ābharaṇāḥ-ornamental medallions; su-varcasaḥ-effulgent.

The inhabitants of the Vaikuṇṭha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.

The inhabitants in Vaikuṇṭhaloka are all personalities with spiritual bodily features not to be found in the material world. We can find the descriptions in the revealed scriptures like Śrīmad-Bhāgavatam. Impersonal descriptions of transcendence in the scriptures indicate that the bodily features in Vaikuṇṭhaloka are never to be seen in any part of the universe. As there are different bodily features in different places of a particular planet, or as there are different bodily features between bodies in different planets, similarly the bodily features of the inhabitants in Vaikuṇṭhaloka are completely different from those in the material universe. For example, the four hands are distinct from the two hands in this world.

TEXT 12

pravāla-vaidūrya-mṛṇāla-varcasaḥ

parisphurat-kuṇḍala-mauli-mālinaḥ

SYNONYMS

pravāla-coral; vaidūrya-a special diamond; mṛṇāla-celestial lotus; varcasaḥ-rays; parisphurat-blooming; kuṇḍala-earring; mauli-heads; mālinaḥ-with garlands.

Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings.

There are some inhabitants who have attained the liberation of sārūpya, or possessing bodily features like those of the Personality of Godhead. The vaidūrya diamond is especially meant for the Personality of Godhead, but one who achieves the liberation of bodily equality with the Lord is especially favored with such diamonds on his body.

TEXT 13

bhrājiṣṇubhir yaḥ parito virājate

lasad-vimānāvalibhir mahātmanām

vidyotamānaḥ pramadottamādyubhiḥ

savidyud abhrāvalibhir yathā nabhaḥ

SYNONYMS

bhrājiṣṇubhiḥ-by the glowing; yaḥ-the Vaikuṇṭhalokas; paritaḥ-surrounded by; virājate-thus situated; lasat-brilliant; vimāna-airplanes; avalibhiḥ-assemblage; mahā-ātmanām-of the great devotees of the Lord; vidyotamānaḥ-beautiful like lightning; pramada-ladies; uttama-celestial; adyubhiḥ-by complexion; sa-vidyut-with electric lightning; abhrāvalibhiḥ-with clouds in the sky; yathā-as it were; nabhaḥ-the sky.

The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahātmās or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.

It appears that in the Vaikuṇṭha planets there are also airplanes brilliantly glowing, and they are occupied by the great devotees of the Lord with ladies of celestial beauty as brilliant as lightning. As there are airplanes, so there must be different types of carriages like airplanes, but they may not be driven machines, as we have experience in this world. Because everything is of the same nature of eternity, bliss and knowledge, the airplanes and carriages are of the same quality as Brahman. Although there is nothing except Brahman, one should not mistakenly think that there is only void and no variegatedness. Thinking like that is due to a poor fund of knowledge; otherwise no one would have such a misconception of voidness in Brahman. As there are airplanes, ladies and gentlemen, so there must be cities and houses and everything else just suitable to the particular planets. One should not carry the ideas of imperfection from this world to the transcendental world and not take into consideration the nature of the atmosphere, as completely free from the influence of time, etc., as described previously.

TEXT 14

śrīr yatra rūpiṇy urugāya-pādayoḥ

karoti mānaṁ bahudhā vibhūtibhiḥ

preṅkhaṁ śritā yā kusumākarānugair

vigīyamānā priya-karma gāyatī

SYNONYMS

śrīḥ-the goddess of fortune; yatra-in the Vaikuṇṭha planets; rūpiṇī-in her transcendental form; urugāya-the Lord, who is sung of by the great devotees; pādayoḥ-under the lotus feet of the Lord; karoti-does; mānam-respectful services; bahudhā-in diverse paraphernalia; vibhūtibhiḥ-accompanied by her personal associates; preṅkham-movement of enjoyment; śritā-taken shelter of; yā-who; kusumākara-spring; anugaiḥ-by the black bees; vigīyamānā-being followed by the songs; priya-karma-activities of the dearmost; gāyatī-singing.

The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions-but is also engaged in singing the glories of the Lord's activities.

TEXT 15

dadarśa tatrākhila-sātvatāṁ patiṁ

śriyaḥ patiṁ yajña-patiṁ jagat-patim

sunanda-nanda-prabalārhaṇādibhiḥ

sva-pārṣadāgraiḥ parisevitaṁ vibhum

SYNONYMS

dadarśa-Brahmā saw; tatra-there (in Vaikuṇṭhaloka); akhila-entire; sātvatām-of the great devotees; patim-the Lord; śriyaḥ-of the goddess of fortune; patim-the Lord; yajña-of sacrifice; patim-the Lord; jagat-of the universe; patim-the Lord; sunanda-Sunanda; nanda-Nanda; prabala-Prabala; arhaṇa-Arhaṇa; ādibhiḥ-by them; sva-pārṣada-own associates; agraiḥ-by the foremost; parisevitam-being served in transcendental love; vibhum-the great Almighty.

Lord Brahmā saw in the Vaikuṇṭha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaṇa, His immediate associates.

When we speak of a king it is naturally understood that the king is accompanied by his confidential associates, like his secretary, private secretary, aide-de-camp, ministers and advisers. So also when we see the Lord we see Him with His different energies, associates, confidential servitors, etc. So the Supreme Lord, who is the leader of all living entities, the Lord of all devotee sects, the Lord of all opulences, the Lord of sacrifices and the enjoyer of everything in His entire creation, is not only the Supreme Person, but also is always surrounded by His immediate associates, all engaged in their loving transcendental service to Him.

TEXT 16

bhṛtya-prasādābhimukhaṁ dṛg-āsavaṁ

prasanna-hāsāruṇa-locanānanam

kirīṭinaṁ kuṇḍalinaṁ catur-bhujaṁ

pītāṁśukaṁ vakṣasi lakṣitaṁ śriyā

SYNONYMS

bhṛtya-the servitor; prasāda-affection; abhimukham-favorably facing; dṛk-the very sight; āsavam-an intoxication; prasanna-very much pleased; hāsa-smile; aruṇa-reddish; locana-eyes; ānanam-face; kirīṭinam-with helmet; kuṇḍalinam-with earrings; catuḥ-bhujam-with four hands; pīta-yellow; aṁśukam-dress; vakṣasi-on the chest; lakṣitam-marked; śriyā-with the goddess of fortune.

The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.

In the Padma Purāṇa, Uttara-khaṇḍa, there is a full description of the yoga-pīṭha, or the particular place where the Lord is in audience to His eternal devotees. In that yoga-pīṭha, the personifications of religion, knowledge, opulence and renunciation are all seated at the lotus feet of the Lord. The four Vedas, namely Ṛk, Sāma, Yajur and Atharva, are present there personally to advise the Lord. The sixteen energies headed by Caṇḍa are all present there. Caṇḍa and Kumuda are the first two doorkeepers, at the middle door are the doorkeepers named Bhadra and Subhadra, and at the last door are Jaya and Vijaya. There are other doorkeepers also, named Kumuda, Kumudākṣa, Puṇḍarīka, Vāmana, Śaṅkukarṇa, Sarvanetra, Sumukha, etc. The Lord's palace is well decorated and protected by the above-mentioned doorkeepers.

TEXT 17

adhyarhaṇīyāsanam āsthitaṁ paraṁ

vṛtaṁ catuḥ-ṣoḍaśa-pañca-śaktibhiḥ

yuktaṁ bhagaiḥ svair itaratra cādhruvaiḥ

sva eva dhāman ramamāṇam īśvaram

SYNONYMS

adhyarhaṇīya-greatly worshipable; āsanam-throne; āsthitam-seated on it; param-the Supreme; vṛtam-surrounded by; catuḥ-four, namely prakṛti, puruṣa, mahat and ego; ṣoḍaśa-the sixteen; pañca-the five; śaktibhiḥ-by the energies; yuktam-empowered with; bhagaiḥ-His opulences; svaiḥ-personal; itaratra-other minor prowesses; ca-also; adhruvaiḥ-temporary; sve-own; eva-certainly; dhāman-abode; ramamāṇam-enjoying; īśvaram-the Supreme Lord.

The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character. But He was the factual Supreme Lord, enjoying His own abode.

The Lord is naturally endowed with His six opulences. Specifically, He is the richest, He is the most powerful, He is the most famous, He is the most beautiful, He is the greatest in knowledge, and He is the greatest renouncer as well. And for His material creative energies, He is served by four, namely the principles of prakṛti, puruṣa, mahat-tattva and ego. He is also served by the sixteen, namely the five elements (earth, water, air, fire and sky), the five perceptive sense organs (the eye, ear, nose, tongue and skin), and the five working sense organs (the hand, the leg, the stomach, the evacuation outlet and the genitals), and the mind. The five includes the sense objects, namely form, taste, smell, sound and touch. All these twenty-five items serve the Lord in the material creation, and all of them are personally present to serve the Lord. The insignificant opulences numbering eight (the aṣṭa-siddhis, attained by yogīs for temporary overlordship) are also under His control, but He is naturally full with all such powers without any effort, and therefore He is the Supreme Lord.

The living being, by severe penance and performance of bodily exercises, can temporarily attain some wonderful power, but that does not make him the Supreme Lord. The Supreme Lord, by His own potency, is unlimitedly more powerful than any yogī, He is unlimitedly more learned than any jñānī, He is unlimitedly richer than any wealthy person, He is unlimitedly more beautiful than any beautiful living being, and He is unlimitedly more charitable than any philanthropist. He is above all; no one is equal to or greater than Him. Nor can anyone reach His level of perfection in any of the above powers by any amount of penance or yogic demonstrations. The yogīs are dependent on His mercy. Out of His immensely charitable disposition He can award some temporary powers to the yogīs because of the yogīs hankering after them, but to His unalloyed devotees, who do not want anything from the Lord save and except His transcendental service, the Lord is so pleased that He gives Himself in exchange for unalloyed service.

TEXT 18

tad-darśanāhlāda-pariplutāntaro

hṛṣyat-tanuḥ prema-bharāśru-locanaḥ

nanāma pādāmbujam asya viśva-sṛg

yat pāramahaṁsyena pathādhigamyate

SYNONYMS

tat-by that audience of the Lord; darśana-audience; āhlāda-joy; paripluta-overwhelmed; antaraḥ-within the heart; hṛṣyat-full in ecstasy; tanuḥ-body; prema-bhara-in full transcendental love; aśru-tears; locanaḥ-in the eyes; nanāma-bowed down; pāda-ambujam-under the lotus feet; asya-of the Lord; viśva-sṛk-the creator of the universe; yat-which; pāramahaṁsyena-by the great liberated soul; pathā-the path; adhigamyate-is followed.

Lord Brahmā, thus seeing the Personality of Godhead in His fullness, was overwhelmed with joy within his heart, and thus in full transcendental love and ecstasy, his eyes filled with tears of love. He thus bowed down before the Lord. That is the way of the highest perfection for the living being [paramahaṁsa].

In the beginning of the Śrīmad-Bhāgavatam it is stated that this great literature is meant for the paramahaṁsas. Paramo nirmatsarāṇāṁ satām [SB 1.1.2], i.e. the Śrīmad-Bhāgavatam is meant for persons completely free from malice. In the conditioned life the malicious life begins from the top, namely bearing malice against the Supreme Personality of Godhead. The Personality of Godhead is an established fact in all the revealed scriptures, and in the Bhagavad-gītā the personal feature of the Supreme Lord is especially mentioned, so much so that the last portion of the great literature has emphatically stressed that one should surrender unto the Personality of Godhead to be saved from the miseries of life. Unfortunately, persons with impious backgrounds do not believe in the Personality of Godhead, and everyone wants to become God himself without any qualification. This malicious nature in the conditioned soul continues even up to the stage when a person wants to be one with the Lord, and thus even the greatest of the empiric philosophers speculating on becoming one with the Supreme Lord cannot become a paramahaṁsa because the malicious mind is there. Therefore the paramahaṁsa stage of life can be attained only by those who are fixed in the practice of bhakti-yoga. This bhakti-yoga begins if a person has the firm conviction that simply discharging devotional service to the Lord in full transcendental love can elevate him to the highest perfectional stage of life. Brahmājī believed in this art of bhakti-yoga; he believed in the instruction of the Lord to execute tapa, and he discharged the function with great penance and thus achieved the great success of seeing the Vaikuṇṭhalokas and the Lord also by personal experience. No one can reach the abode of the Supreme Lord by any mechanical means of the mind or machine, but one can reach the abode of the Vaikuṇṭhalokas simply by following the process of bhakti-yoga because the Lord can be realized only through the bhakti-yoga process. Lord Brahmājī was actually sitting on his lotus seat, and from there, by executing the process of bhakti-yoga in great seriousness, he could see the Vaikuṇṭhalokas with all variegatedness as well as the Lord in person and His associates.

Following in the footsteps of Lord Brahmā, any person, even up to this day, can attain the same perfection by following the path of the paramahaṁsa as recommended herein. Lord Caitanya also approved of this method of self-realization for men in this age. One should first, with all conviction, believe in the Personality of Godhead Śrī Kṛṣṇa, and without making efforts to realize Him by speculative philosophy, one should prefer to hear about Him from the Śrīmad Bhagavad-gītā and later from the text of the Śrīmad-Bhāgavatam. One should hear such discourses from a person Bhāgavatam and not from the professional man, or from the karmī, jñānī or yogī. That is the secret of learning the science. One does not need to be in the renounced order of life; he can remain in his present condition of life, but he must search out the association of a bona fide devotee of the Lord and hear from him the transcendental message of the Lord with faith and conviction. That is the path of the paramahaṁsa recommended herein. Amongst various holy names of the Lord, He is also called ajita, or one who can never be conquered by anyone else. Yet He can be conquered by the paramahaṁsa path, as practically realized and shown by the great spiritual master Lord Brahmā. Lord Brahmā has personally recommended this paramahaṁsa-panthāḥ in his own words as follows:

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

Lord Brahmā said, "O my Lord Kṛṣṇa, a devotee who abandons the path of empiric philosophical speculation aimed at merging in the existence of the Supreme and engages himself in hearing Your glories and activities from a bona fide sādhu, or saint, and who lives an honest life in the occupational engagement of his social life, can conquer Your sympathy and mercy even though You are ajita, or unconquerable." (SB 10.14.3) That is the path of the paramahaṁsas, which was personally followed by Lord Brahmā and later recommended by him for attaining perfect success in life.

TEXT 19

taṁ prīyamāṇaṁ samupasthitaṁ kaviṁ

prajā-visarge nija-śāsanārhaṇam

babhāṣa īṣat-smita-śociṣā girā

priyaḥ priyaṁ prīta-manāḥ kare spṛśan

SYNONYMS

tam-unto Lord Brahmā; prīyamāṇam-worthy of being dear; samupasthitam-present before; kavim-the great scholar; prajā-living entities; visarge-in the matter of creation; nija-His own; śāsana-control; arhaṇam-just suitable; babhāṣe-addressed; īṣat-mild; smita-smiling; śociṣā-with enlightening; girā-words; priyaḥ-the beloved; priyam-the counterpart of love; prīta-manāḥ-being very much pleased; kare-by the hand; spṛśan-shaking.

And seeing Brahmā present before Him, the Lord accepted him as worthy to create living beings, to be controlled as He desired, and thus being much satisfied with him, the Lord shook hands with Brahmā and, slightly smiling, addressed him thus.

The creation of the material world is not blind or accidental. The living entities who are ever conditioned, or nitya-baddha, are thus given a chance for liberation under the guidance of His own representative like Brahmā. The Lord instructs Brahmā in Vedic knowledge in order to diffuse this knowledge to the conditioned souls. The conditioned souls are forgetful souls in their relationship with the Lord, and thus a period of creation and the process of dissemination of Vedic knowledge are necessary activities of the Lord. Lord Brahmā has a great responsibility in delivering the conditioned souls, and therefore he is very dear to the Lord.

Brahmā also does his duty very perfectly, not only by generating the living entities but also by spreading his party for reclaiming the fallen souls. The party is called the Brahma-sampradāya, and any member of this party to date is naturally engaged in reclaiming the fallen souls back to Godhead, back home. The Lord is very much anxious to get back His parts and parcels, as stated in the Bhagavad-gītā. No one is more dear than the one who takes the task of reclaiming the fallen souls back to Godhead.

There are many renegades from the Brahma-sampradāya whose only business is to make men more forgetful of the Lord and thus entangle them more and more in material existence. Such persons are never dear to the Lord, and the Lord sends them deeper into the darkest region of matter so that such envious demons may not be able to know the Supreme Lord.

Anyone, however, preaching the mission of the Lord in the line of the Brahma-sampradāya is always dear to the Lord, and the Lord, being satisfied with such a preacher of the authorized bhakti cult, shakes hands with him in great satisfaction.

TEXT 20

śrī-bhagavān uvāca

tvayāhaṁ toṣitaḥ samyag

veda-garbha sisṛkṣayā

ciraṁ bhṛtena tapasā

dustoṣaḥ kūṭa-yoginām

SYNONYMS

śrī-bhagavān uvāca-the all-beautiful Personality of Godhead said; tvayā-by you; aham-I am; toṣitaḥ-pleased; samyak-complete; veda-garbha-impregnated with the Vedas; sisṛkṣayā-for creating; ciram-for a long time; bhṛtena-accumulated; tapasā-by penance; dustoṣaḥ-very hard to please; kūṭa-yoginām-for the pseudo mystics.

The beautiful Personality of Godhead addressed Lord Brahmā: O Brahmā, impregnated with the Vedas, I am very much pleased with your long accumulated penance with the desire for creation. Hardly am I pleased with the pseudo mystics.

There are two kinds of penance: one for sense gratification and the other for self-realization. There are many pseudo mystics who undergo severe penances for their own satisfaction, and there are others who undergo severe penances for the satisfaction of the senses of the Lord. For example, the penances undertaken to discover nuclear weapons will never satisfy the Lord because such a penance is never satisfactory. By nature's own way, everyone has to meet death, and if such a process of death is accelerated by anyone's penances, there is no satisfaction for the Lord. The Lord wants every one of His parts and parcels to attain eternal life and bliss by coming home to Godhead, and the whole material creation is meant for that objective. Brahmā underwent severe penances for that purpose, namely to regulate the process of creation so that the Lord might be satisfied. Therefore the Lord was very much pleased with him, and for this Brahmā was impregnated with Vedic knowledge. The ultimate purpose of Vedic knowledge is to know the Lord and not to misuse the knowledge for any other purposes. Those who do not utilize Vedic knowledge for that purpose are known as kūṭa-yogīs, or pseudo transcendentalists who spoil their lives with ulterior motives.

TEXT 21

varaṁ varaya bhadraṁ te

vareśaṁ mābhivāñchitam

brahmañ chreyaḥ-pariśrāmaḥ

puṁsāṁ mad-darśanāvadhiḥ

SYNONYMS

varam-benediction; varaya-just ask from; bhadram-auspicious; te-unto you; vara-īśam-the giver of all benediction; mā (mām)-from Me; abhivāñchitam-wishing; brahman-O Brahmā; śreyaḥ-the ultimate success; pariśrāmaḥ-for all penances; puṁsām-for everyone; mat-My; darśana-realization; avadhiḥ-up to the limit of.

I wish you good luck. O Brahmā, you may ask from Me, the giver of all benediction, all that you may desire. You may know that the ultimate benediction, as the result of all penances, is to see Me by realization.

The ultimate realization of the Supreme Truth is knowing and seeing face to face the Personality of Godhead. Realization of the impersonal Brahman and localized Paramātmā features of the Personality of Godhead is not ultimate realization, When one realizes the Supreme Lord, one does not struggle hard to perform such penances. The next stage of life is to discharge devotional service to the Lord just to satisfy Him. In other words, one who has realized and seen the Supreme Lord has attained all perfection because everything is included in that highest perfectional stage. The impersonalists and the pseudo mystics, however, cannot reach this state.

TEXT 22

manīṣitānubhāvo 'yaṁ

mama lokāvalokanam

yad upaśrutya rahasi

cakartha paramaṁ tapaḥ

SYNONYMS

manīṣita-ingenuity; anubhāvaḥ-perception; ayam-this; mama-My; loka-abode; avalokanam-seeing by actual experience; yat-because; upaśrutya-hearing; rahasi-in great penance; cakartha-having performed; paramam-highest; tapaḥ-penance.

The highest perfectional ingenuity is the personal perception of My abodes, and this has been possible because of your submissive attitude in the performance of severe penance according to My order.

The highest perfectional stage of life is to know the Lord by actual perception, by the grace of the Lord. This can be attained by everyone who is willing to discharge the act of devotional service to the Lord as enjoined in the revealed scriptures that are standard and accepted by the bona fide ācāryas, spiritual masters. For example, the Bhagavad-gītā is the approved Vedic literature accepted by all the great ācāryas, such as Śaṅkara, Rāmānuja, Madhva, Caitanya, Viśvanātha, Baladeva, Siddhānta Sarasvatī and many others. In that Bhagavad-gītā the Personality of Godhead, Śrī Kṛṣṇa, asks that one always be mindful of Him, always be His devotee, always worship Him only, and always bow down before the Lord. And by doing so one is sure to go back home, back to Godhead, without any doubt. In other places also the same order is there, that one give up all other engagements and fully surrender unto the Lord without hesitation. And the Lord will give such a devotee all protection. These are the secrets of attaining the highest perfectional stage. Lord Brahmā exactly followed these principles without any superiority complex, and thus he attained the highest perfectional stage of experiencing the abode of the Lord and the Lord Himself with all His paraphernalia. Impersonal realization of the effulgence of the Lord's body is not the highest perfectional stage, nor is the stage of Paramātmā realization. The word manīṣita is significant. Everyone is falsely or factually proud of his so-called learning. But the Lord says that the highest perfectional stage of learning is to know Him and His abode, devoid of all illusion.

TEXT 23

pratyādiṣṭaṁ mayā tatra

tvayi karma-vimohite

tapo me hṛdayaṁ sākṣād

ātmāhaṁ tapaso 'nagha

SYNONYMS

pratyādiṣṭam-ordered; mayā-by Me; tatra-because of; tvayi-unto you; karma-duty; vimohite-being perplexed; tapaḥ-penance; me-Me; hṛdayam-heart; sākṣāt-directly; ātmā-life and soul; aham-Myself; tapasaḥ-of one who is engaged in penance; anagha-O sinless one.

O sinless Brahmā, you may know from Me that it was I who first ordered you to undergo penance when you were perplexed in your duty. Such penance is My heart and soul, and therefore penance and I are nondifferent.

The penance by which one can see the Personality of Godhead face to face is to be understood as devotional service to the Lord and nothing else because only by discharging devotional service in transcendental love can one approach the Lord. Such penance is the internal potency of the Lord and is nondifferent from Him. Such acts of internal potency are exhibited by nonattachment for material enjoyment. The living entities are encaged in the conditions of material bondage because of their propensity for overlordship. But by engagement in the devotional service of the Lord one becomes detached from this enjoying spirit. The devotees automatically become detached from worldly enjoyment, and this detachment is the result of perfect knowledge. Therefore the penance of devotional service includes knowledge and detachment, and that is the manifestation of the transcendental potency.

One cannot enjoy material illusory prosperity if he desires to return home, back to Godhead. One who has no information of the transcendental bliss in the association of the Lord foolishly desires to enjoy this temporary material happiness. In the Caitanya-caritāmṛta it is said that if someone sincerely wants to see the Lord and at the same time wants to enjoy this material world, he is considered to be a fool only. One who wants to remain here in the material world for material enjoyment has no business entering into the eternal kingdom of God. The Lord favors such a foolish devotee by snatching all that he may possess in the material world. If such a foolish devotee of the Lord tries to recoup his position, then the merciful Lord again snatches away all that he may have possessed. By such repeated failures in material prosperity he becomes very unpopular with his family members and friends. In the material world the family members and friends honor persons who are very successful in accumulating wealth by any means. The foolish devotee of the Lord is thus put into forcible penance by the grace of the Lord, and at the end the devotee becomes perfectly happy, being engaged in the service of the Lord. Therefore penance in devotional service of the Lord, either by voluntary submission or by being forced by the Lord, is necessary for attaining perfection, and thus such penance is the internal potency of the Lord.

One cannot, however, be engaged in the penance of devotional service without being completely free from all sins. As stated in the Bhagavad-gītā, only a person who is completely free from all reactions of sins can engage himself in the worship of the Lord. Brahmājī was sinless, and therefore he faithfully discharged the advice of the Lord, "tapa tapa," and the Lord, being satisfied with him, awarded him the desired result. Therefore only love and penance combined can please the Lord, and thus one is able to attain His complete mercy. He directs the sinless, and the sinless devotee attains the highest perfection of life.

TEXT 24

sṛjāmi tapasaivedaṁ

grasāmi tapasā punaḥ

bibharmi tapasā viśvaṁ

vīryaṁ me duścaraṁ tapaḥ

SYNONYMS

sṛjāmi-I create; tapasā-by the same energy of penance; eva-certainly; idam-this; grasāmi tapasā-I do withdraw also by the same energy; punaḥ-again; bibharmi-do maintain; tapasā-by penance; viśvam-the cosmos; vīryam-potency; me-My; duścaram-severe; tapaḥ-penance.

I create this cosmos by such penance, I maintain it by the same energy, and I withdraw it all by the same energy. Therefore the potential power is penance only.

In executing penance, one must be determined to return home, back to Godhead, and must decide to undergo all types of tribulations for that end. Even for material prosperity, name and fame, one has to undergo severe types of penance, otherwise no one can become an important figure in this material world. Why, then, are there severe types of penance for the perfection of devotional service? An easygoing life and attainment of perfection in transcendental realization cannot go together. The Lord is more clever than any living entity; therefore He wants to see how painstaking the devotee is in devotional service. The order is received from the Lord, either directly or through the bona fide spiritual master, and to execute that order, however painstaking, is the severe type of penance. One who follows the principle rigidly is sure to achieve success in attaining the Lord's mercy.

TEXT 25

brahmovāca

bhagavan sarva-bhūtānām

adhyakṣo 'vasthito guhām

veda hy apratiruddhena

prajñānena cikīrṣitam

SYNONYMS

brahmā uvāca-Lord Brahmā said; bhagavan-O my Lord; sarva bhūtānām-of all living entities; adhyakṣaḥ-director; avasthitaḥ-situated; guhām-within the heart; veda-know; hi-certainly; apratiruddhena-without hindrance; prajñānena-by superintelligence; cikīrṣitam-endeavors.

Lord Brahmā said: O Personality of Godhead, You are situated in every living entity's heart as the supreme director, and therefore You are aware of all endeavors by Your superior intelligence, without any hindrance whatsoever.

The Bhagavad-gītā confirms that the Lord is situated in everyone's heart as the witness, and as such He is the supreme director of sanction. The director is not the enjoyer of the fruits of action, for without the Lord's sanction no one can enjoy. For example, in a prohibited area a habituated drunkard puts forward his application to the director of drinking, and the director, considering his case, sanctions only a certain amount of liquor for drinking. Similarly, the whole material world is full of many drunkards, in the sense that each and every one of the living entities has something in his mind to enjoy, and everyone desires the fulfillment of his desires very strongly. The almighty Lord, being very kind to the living entity, as the father is kind to the son, fulfills the living entity's desire for his childish satisfaction. With such desires in mind, the living entity does not actually enjoy, but he serves the bodily whims unnecessarily, without profit. The drunkard does not derive any profit out of drinking, but because he has become a servant of the drinking habit and does not wish to get out of it, the merciful Lord gives him all facilities to fulfill such desires.

The impersonalists recommend that one should become desireless, and others recommend banishing desires altogether. That is impossible; no one can banish desires altogether because desiring is the living symptom. Without having desires a living entity would be dead, which he is not. Therefore, living conditions and desire go together. perfection of desires may be achieved when one desires to serve the Lord, and the Lord also desires that every living entity banish all personal desires and cooperate with His desires. That is the last instruction of the Bhagavad-gītā. Brahmājī agreed to this proposal, and therefore he is given the responsible post of creating generations in the vacant universe. Oneness with the Lord therefore consists of dovetailing one's desires with the desires of the Supreme Lord. That makes for the perfection of all desires.

The Lord, as the Supersoul in the heart of every living being, knows what is in the mind of each living entity, and no one can do anything without the knowledge of the Lord within. By His superior intelligence, the Lord gives everyone the chance to fulfill his desires to the fullest extent, and the resultant reaction is also awarded by the Lord.

TEXT 26

tathāpi nāthamānasya

nātha nāthaya nāthitam

parāvare yathā rūpe

jānīyāṁ te tv arūpiṇaḥ

SYNONYMS

tathā api-in spite of that; nāthamānasya-of the one who is asking for; nātha-O Lord; nāthaya-please award; nāthitam-as it is desired; para-avare-in the matter of mundane and transcendental; yathā-as it is; rūpe-in the form; jānīyām-may it be known; te-Your; tu-but; arūpiṇaḥ-one who is formless.

In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all.

TEXT 27

yathātma-māyā-yogena

nānā-śakty-upabṛṁhitam

vilumpan visṛjan gṛhṇan

bibhrad ātmānam ātmanā

SYNONYMS

yathā-as much as; ātma-own; māyā-potency; yogena-by combination; nānā-various; śakti-energy; upabṛṁhitam-by combination and permutation; vilumpan-in the matter of annihilation; visṛjan-in the matter of generation; gṛhṇan-in the matter of acceptance; bibhrat-in the matter of maintenance; ātmānam-own self; ātmanā-by the self.

And [please inform me] how You, by Your own Self, manifest different energies for annihilation, generation, acceptance and maintenance by combination and permutation.

The whole manifestation is the Lord Himself by diffusion of His different energies only, namely the internal, external and marginal, just as the sunlight is the manifestation of the energy of the sun planet. Such energy is simultaneously one with and different from the Lord, just as the sunshine is simultaneously one with and different from the sun planet. The energies are acting by combination and permutation by the indication of the Lord, and the acting agents, like Brahmā, Viṣṇu and Śiva, are also different incarnations of the Lord. In other words, there is nothing but the Lord, and still the Lord is different from all such manifestive activities. How it is so will be explained later on.

TEXT 28

krīḍasy amogha-saṅkalpa

ūrṇanābhir yathorṇute

tathā tad-viṣayāṁ dhehi

manīṣāṁ mayi mādhava

SYNONYMS

krīḍasi-as You play; amogha-infallible; saṅkalpa-determination; ūrṇanābhiḥ-the spider; yathā-as much as; ūrṇute-covers; tathā-so and so; tat-viṣayām-in the subject of all those; dhehi-do let me know; manīṣām-philosophically; mayi-unto me; mādhava-O master of all energies.

O master of all energies, please tell me philosophically all about them. You play like a spider that covers itself by its own energy, and Your determination is infallible.

By the inconceivable energy of the Lord, every creative element has its own potencies, known as the potency of the element, potency of knowledge and potency of different actions and reactions. By a combination of such potential energies of the Lord there is the manifestation of creation, maintenance and annihilation in due course of time and by different agents like Brahmā, Viṣṇu and Maheśvara. Brahmā creates, Viṣṇu maintains, and Lord Śiva destroys. But all such agents and creative energies are emanations from the Lord, and as such there is nothing except the Lord, or the one supreme source of different diversities. The exact example is the spider and spider's web. The web is created by the spider, and it is maintained by the spider, and as soon as the spider likes, the whole thing is wound up within the spider. The spider is covered within the web. If an insignificant spider is so powerful as to act according to its will, why can't the Supreme Being act by His supreme will in the creation, maintenance and destruction of the cosmic manifestations? By the grace of the Lord, a devotee like Brahmā, or one in his chain of disciplic succession, can understand the almighty Personality of Godhead eternally engaged in His transcendental pastimes in the region of different energies.

TEXT 29

bhagavac-chikṣitam ahaṁ

karavāṇi hy atandritaḥ

nehamānaḥ prajā-sargaṁ

badhyeyaṁ yad-anugrahāt

SYNONYMS

bhagavat-by the Personality of Godhead; śikṣitam-taught; aham-myself; karavāṇi-by acting; hi-certainly; atandritaḥ-instrumental; na-never; ihamānaḥ-although acting; prajā-sargam-generation of the living entities; badhyeyam-be conditioned; yat-as a matter of fact; anugrahāt-by the mercy of.

Please tell me so that I may be taught in the matter by the instruction of the Personality of Godhead and may thus act instrumentally to generate living entities, without being conditioned by such activities.

Brahmājī does not want to become a speculator dependent on the strength of his personal knowledge and conditioned to material bondage. Everyone should know in clear consciousness that one is, in the execution of all activities, an instrument. A conditioned soul is instrumental in the hands of the external energy, guṇa-mayī māyā, or the illusory energy of the Lord, and in the liberated stage the living entity is instrumental to the will of the Personality of Godhead directly. To be instrumental to the direct will of the Lord is the natural constitutional position of the living entity, whereas to be an instrument in the hands of the illusory energy of the Lord is material bondage for the living entity. In that conditioned state, the living entity speculates on the Absolute Truth and His different activities. But in the unconditioned stage the living entity directly receives knowledge from the Lord, and such a liberated soul acts flawlessly, without any speculative habit. The Bhagavad-gītā (10.10-11) confirms emphatically that the pure devotees, who are constantly engaged in the loving transcendental service of the Lord, are directly advised by the Lord, so much so that the devotee unwaveringly makes progress on the path home, back to Godhead. Pure devotees of the Lord are therefore not proud of their definite progress, whereas the nondevotee speculator is in the darkness of illusory energy and is very much proud of his misleading knowledge based on speculation without any definite path. Lord Brahmā wanted to be saved from that pitfall of pride, although he was posted in the most exalted position within the universe.

TEXT 30

yāvat sakhā sakhyur iveśa te kṛtaḥ

prajā-visarge vibhajāmi bho janam

aviklavas te parikarmaṇi sthito

mā me samunnaddha-mado 'ja māninaḥ

SYNONYMS

yāvat-as it is; sakhā-friend; sakhyuḥ-unto the friend; iva-like that; īśa-O Lord; te-You; kṛtaḥ-have accepted; prajā-the living entities; visarge-in the matter of creation; vibhajāmi-as I shall do it differently; bhoḥ-O my Lord; janam-those who are born; aviklavaḥ-without being perturbed; te-Your; parikarmaṇi-in the matter of service; sthitaḥ-thus situated; mā-may it never be; me-unto me; samunnaddha-resulting arise; madaḥ-madness; aja-O unborn one; māninaḥ-thus being thought of.

O my Lord, the unborn, You have shaken hands with me just as a friend does with a friend [as if equal in position]. I shall be engaged in the creation of different types of living entities, and I shall be occupied in Your service. I shall have no perturbation, but I pray that all this may not give rise to pride, as if I were the Supreme.

Lord Brahmā is definitely situated in the humor of friendship with the Lord. Every living being is eternally related with the Personality of Godhead in one of five different transcendental humors, namely śānta, dāsya, sakhya, vātsalya and mādhurya. We have already discussed these five kinds of humors in relationship with the Personality of Godhead. It is clearly exhibited herein that Lord Brahmā is related to the Personality of Godhead in the transcendental humor of friendship. A pure devotee may be related with the Lord in any one of the transcendental humors, even in the humor of parenthood, but the devotee of the Lord is always a transcendental servitor. No one is equal to or greater than the Lord. That is the version of the Bhagavad-gītā. Brahmājī, although eternally related with the Lord in the transcendental humor of friendship, and although entrusted with the most exalted post of creating different grades of living entities, is still conscious of his position, that he is neither the Supreme Lord nor supremely powerful. It is possible that some extremely powerful personality, within or without the universe, may sometimes show more power than the Lord Himself. Still the pure devotee knows that this power is a vibhūti delegated by the Lord, and such a delegated powerful living entity is never independent. Śrī Hanumānjī crossed the Indian Ocean by jumping over the sea, and Lord Śrī Rāmacandra engaged Himself in marching over the bridge, but this does not mean that Hanumānjī was more powerful than the Lord. Sometimes the Lord gives extraordinary powers to His devotee, but the devotee knows always that the power belongs to the Personality of Godhead and that the devotee is only an instrument. The pure devotee is never puffed up like the nondevotee class of men who falsely think that they are God. It is astonishing to see how a person who is being kicked by the laws of the Lord's illusory energy at every step can falsely think of becoming one with the Lord. Such thinking is the last snare of the illusory energy offered to the conditioned soul. The first illusion is that he wants to become Lord of the material world by accumulating wealth and power, but when he is frustrated in that attempt he wants to be one with the Lord. So both becoming the most powerful man in the material world and desiring to become one with the Lord are different illusory snares. And because the pure devotees of the Lord are surrendered souls, they are above the illusory snares of māyā. Because Lord Brahmā is a pure devotee, even though the first dominating deity in the material world and therefore able to do many wonderful things, he would never, like the nondevotee with a poor fund of knowledge, have the audacity to think of becoming one with the Lord. People with a poor fund of knowledge should take lessons from Brahmā when they are puffed up with the false notion of becoming God.

Factually Lord Brahmā does not create the living entities. In the beginning of the creation he is empowered to give different bodily shapes to the living entities according to their work during the last millennium. Brahmājī's duty is just to wake the living entities from their slumber and to engage them in their proper duty. The different grades of living entities are not created by Brahmājī by his capricious whims, but he is entrusted with the task of giving the living entities different grades of body so that they can work accordingly. And still he is conscious that he is only instrumental, so that he may not think of himself as the Supreme Powerful Lord.

Devotees of the Lord are engaged in the specific duty offered by the Lord, and such duties are successfully carried out without hindrance because they are ordained by the Lord. The credit of success goes not to the doer but to the Lord. But persons with a poor fund of knowledge take the credit of success into their own accounts and give nothing to the credit of the Lord. That is the symptom of the nondevotee class of men.

TEXT 31

śrī-bhagavān uvāca

jñānaṁ parama-guhyaṁ me

yad vijñāna-samanvitam

sarahasyaṁ tad-aṅgaṁ ca

gṛhāṇa gaditaṁ mayā

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; jñānam-knowledge acquired; parama-extremely; guhyam-confidential; me-of Me; yat-which is; vijñāna-realization; samanvitam-coordinated; sa-rahasyam-with devotional service; tat-of that; aṅgam ca-necessary paraphernalia; gṛhāṇa-just try to take up; gaditam-explained; mayā-by Me.

The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully.

Lord Brahmā is the topmost devotee of the Lord within the universe, and therefore the Personality of Godhead replied to his four principal inquiries in four important statements, which are known as the original Bhāgavatam in four verses. These were Brahmā's questions: (1) What are the forms of the Lord both in matter and in transcendence? (2) How are the different energies of the Lord working? (3) How does the Lord play with His different energies? (4) How may Brahmā be instructed to discharge the duty entrusted to Him? The prelude to the answers is this verse under discussion, wherein the Lord informs Brahmā that knowledge of Him, the Supreme Absolute Truth, as it is stated in the revealed scriptures, is very subtle and cannot be understood unless one is self-realized by the grace of the Lord. The Lord says that Brahmā may take the answers as He explains them. This means that transcendental knowledge of the absolute Supreme Being can be known if it is made known by the Lord Himself. By the mental speculation of the greatest mundane thinkers, the Absolute Truth cannot be understood. The mental speculators can reach up to the standard of impersonal Brahman realization, but, factually, complete knowledge of transcendence is beyond the knowledge of impersonal Brahman. Thus it is called the supreme confidential wisdom. Out of many liberated souls, someone may be qualified to know the Personality of Godhead. In the Bhagavad-gītā it is also said by the Lord Himself that out of many hundreds of thousands of people, one may try for perfection in human life, and out of many liberated souls, one may know Him as He is. Therefore, the knowledge of the Personality of Godhead may be attained by devotional service only. Rahasyam means devotional service. Lord Kṛṣṇa instructed Arjuna in the Bhagavad-gītā because He found Arjuna to be a devotee and friend. Without such qualifications, one cannot enter into the mystery of the Bhagavad-gītā Therefore, one cannot understand the Personality of Godhead unless one becomes a devotee and discharges devotional service. This mystery is love of Godhead. Therein lies the main qualification for knowing the mystery of the Personality of Godhead. And to attain the stage of transcendental love of Godhead, regulative principles of devotional service must be followed. The regulative principles are called vidhi-bhakti, or the devotional service of the Lord, and they can be practiced by a neophyte with his present senses. Such regulative principles are mainly based on hearing and chanting of the glories of the Lord. And such hearing and chanting of the glories of the Lord can be made possible in the association of devotees only. Lord Caitanya therefore recommended five main principles for attaining perfection in the devotional service of the Lord. The first is association with devotees (hearing); second is chanting the glories of the Lord; third, hearing Śrīmad-Bhāgavatam from the pure devotee; fourth, residing in a holy place connected with the Lord; and fifth, worshiping the Deity of the Lord with devotion. Such rules and regulations are parts of devotional service. So, as requested by Lord Brahmā, the Personality of Godhead will explain all about the four questions put forward by Brahmā, and others also which are parts and parcels of the same questions.

TEXT 32

yāvān ahaṁ yathā-bhāvo

yad-rūpa-guṇa-karmakaḥ

tathaiva tattva-vijñānam

astu te mad-anugrahāt

SYNONYMS

yāvān-as I am in eternal form; aham-Myself; yathā-as much as; bhāvaḥ-transcendental existence; yat-those; rūpa-various forms and colors; guṇa-qualities; karmakaḥ-activities; tathā-so and so; eva-certainly; tattva-vijñānam-factual realization; astu-let it be; te-unto you; mat-My; anugrahāt-by causeless mercy.

All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activities-let all be awakened within you by factual realization, out of My causeless mercy.

The secret of success in understanding the intricacies of knowledge of the Absolute Truth, the Personality of Godhead, is the causeless mercy of the Lord. Even in the material world, the father of many sons discloses the secret of his position to the pet sons. The father discloses the confidence unto the son whom he thinks worthy. An important man in the social order can be known by his mercy only. Similarly, one must be very dear to the Lord in order to know the Lord. The Lord is unlimited; no one can know Him completely, but one's advancement in the transcendental loving service of the Lord can make one eligible to know the Lord. Here we can see that the Lord is sufficiently pleased with Brahmājī, and therefore He offers His causeless mercy to him so that Brahmājī may have the factual realization of the Lord by His mercy only.

In the Vedas also it is said that a person cannot know the Absolute Truth Personality of Godhead simply by dint of mundane education or intellectual gymnastics. One can know the Supreme Truth if one has unflinching faith in the bona fide spiritual master as well as in the Lord. Such a faithful person, even though illiterate in the mundane sense, can know the Lord automatically by the mercy of the Lord. In the Bhagavad-gītā also, it is said that the Lord reserves the right of not being exposed to everyone, and He keeps Himself concealed from the faithless by His yoga-māyā potency.

To the faithful the Lord reveals Himself in His form, quality and pastimes. The Lord is not formless, as wrongly conceived by the impersonalist, but His form is not like one that we have experienced. The Lord discloses His form, even to the extent of measurement, to His pure devotees, and that is the meaning of yāvān, as explained by Śrīla Jīva Gosvāmī, the greatest scholar of Śrīmad-Bhāgavatam.

The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda [Bs. 5.1]. A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.

The Lord discloses to the devotee His unlimited varieties of transcendental bodies, all identical with one another with different kinds of bodily features. Some of the transcendental bodies of the Lord are blackish, and some of them are whitish. Some of them are reddish, and some are yellowish. Some of them are four-handed and some of them two-handed. Some of them are like the fish, and some are like the lion. All these different transcendental bodies of the Lord, without any differential category, are disclosed to the devotees of the Lord by the mercy of the Lord, and thus the impersonalists' false arguments claiming the formlessness of the Supreme Truth do not appeal to a devotee of the Lord, even though such a devotee may not be very advanced in devotional service.

The Lord has unlimited numbers of transcendental qualities, and one of them is His affection for His unalloyed devotee. In the history of the mundane world we can appreciate His transcendental qualities. The Lord incarnates Himself for the protection of His devotees and for the annihilation of the faithless. His activities are in relationship with His devotees. Śrīmad-Bhāgavatam is full of such activities of the Lord in relationship with His devotees, and the nondevotees have no knowledge of such pastimes. The Lord lifted the Govardhana Hill when He was only seven years old and protected His pure devotees at Vṛndāvana from the wrath of Indra, who was overflooding the place with rain. Now this lifting of the Govardhana Hill by a seven-year-old boy may be unbelievable for the faithless, but for the devotees it is absolutely believable. The devotee believes in the almighty potency of the Lord, while the faithless say that the Lord is almighty but do not believe it. Such men with a poor fund of knowledge do not know that the Lord is the Lord eternally and that one cannot become the Lord by meditation for millions of years or by mental speculation for billions of years.

The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has. All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they are revealed to His pure devotee, and to no one else.

TEXT 33

aham evāsam evāgre

nānyad yat sad-asat param

paścād ahaṁ yad etac ca

yo 'vaśiṣyeta so 'smy aham

SYNONYMS

aham-I, the Personality of Godhead; eva-certainly; āsam-existed; eva-only; agre-before the creation; na-never; anyat-anything else; yat-all those; sat-the effect; asat-the cause; param-the supreme; paścāt-at the end; aham-I, the Personality of Godhead; yat-all these; etat-creation; ca-also; yaḥ-everything; avaśiṣyeta-remains; saḥ-that; asmi-I am; aham-I, the Personality of Godhead.

Brahmā, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.

We should note very carefully that the Personality of Godhead is addressing Lord Brahmā and specifying with great emphasis Himself, pointing out that it is He, the Personality of Godhead, who existed before the creation, it is He only who maintains the creation, and it is He only who remains after the annihilation of the creation. Brahmā is also a creation of the Supreme Lord. The impersonalist puts forth the theory of oneness in the sense that Brahmā, also being the same principle of "I" because he is an emanation from the I, the Absolute Truth, is identical with the Lord, the principle of I, and that there is thus nothing more than the principle of I, as explained in this verse. Accepting the argument of the impersonalist, it is to be admitted that the Lord is the creator I and that the Brahmā is the created I. Therefore there is a difference between the two "I's," namely the predominator I and the predominated I. Therefore there are still two I's, even accepting the argument of the impersonalist. But we must note carefully that these two I's are accepted in the Vedic literature (Kaṭhopaniṣad) in the sense of quality. The Kaṭhopaniṣad says:

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

The creator "I" and the created "I" are both accepted in the Vedas as qualitatively one because both of them are nityas and cetanas. But the singular "I" is the creator "I," and the created "I's" are of plural number because there are many "I's" like Brahmā and those generated by Brahmā. It is the simple truth. The father creates or begets a son, and the son also creates many other sons, and all of them may be one as human beings, but at the same time from the father, the son and the grandsons are all different. The son cannot take the place of the father, nor can the grandsons. Simultaneously the father, the son and the grandson are one and different also. As human beings they are one, but as relativities they are different. Therefore the relativities of the creator and the created or the predominator and the predominated have been differentiated in the Vedas by saying that the predominator "I" is the feeder of the predominated "I's," and thus there is a vast difference between the two principles of "I."

In another feature of this verse, no one can deny the personalities of both the Lord and Brahmā. Therefore in the ultimate issue both the predominator and predominated are persons. This conclusion refutes the conclusion of the impersonalist that in the ultimate issue everything is impersonal. This impersonal feature stressed by the less intelligent impersonalist school is refuted by pointing out that the predominator "I" is the Absolute Truth and that He is a person. The predominated "I," Brahmā, is also a person, but he is not the Absolute. For realization of one's self in spiritual psychology it may be convenient to assume oneself to be the same principle as the Absolute Truth, but there is always the difference of the predominated and the predominator, as clearly pointed out here in this verse, which is grossly misused by the impersonalists. Brahmā is factually seeing face to face his predominator Lord, who exists in His transcendental eternal form, even after the annihilation of the material creation. The form of the Lord, as seen by Brahmā, existed before the creation of Brahmā, and the material manifestation with all the ingredients and agents of material creation are also energetic expansions of the Lord, and after the exhibition of the Lord's energy comes to a close, what remains is the same Personality of Godhead. Therefore the form of the Lord exists in all circumstances of creation, maintenance and annihilation. The Vedic hymns confirm this fact in the statement vāsudevo vā idam agra āsīn na brahmā na ca śaṅkara eko nārāyaṇa āsīn na brahmā neśāna, etc. Before the creation there was none except Vāsudeva. There was neither Brahmā nor Śaṅkara. Only Nārāyaṇa was there and no one else, neither Brahmā nor Īśāna. Śrīpāda Śaṅkarācārya also confirms in his comments on the Bhagavad-gītā that Nārāyaṇa, or the Personality of Godhead, is transcendental to all creation, but that the whole creation is the product of avyakta. Therefore the difference between the created and the creator is always there, although both the creator and created are of the same quality.

The other feature of the statement is that the supreme truth is Bhagavān, or the Personality of Godhead. The Personality of Godhead and His kingdom have already been explained. The kingdom of Godhead is not void as conceived by the impersonalists. The Vaikuṇṭha planets are full of transcendental variegatedness, including the four-handed residents of those planets, with great opulence of wealth and prosperity, and there are even airplanes and other amenities required for high-grade personalities. Therefore the Personality of Godhead exists before the creation, and He exists with all transcendental variegatedness in the Vaikuṇṭhalokas. The Vaikuṇṭhalokas, also accepted in the Bhagavad-gītā as being of the sanātana nature, are not annihilated even after the annihilation of the manifested cosmos. Those transcendental planets are of a different nature altogether, and that nature is not subjected to the rules and regulations of material creation, maintenance or annihilation. The existence of the Personality of Godhead implies the existence of the Vaikuṇṭhalokas, as the existence of a king implies the existence of a kingdom.

In various places in Śrīmad-Bhāgavatam and in other revealed scriptures the existence of the Personality of Godhead is mentioned. For example, in Śrīmad-Bhāgavatam (2.8.10), Mahārāja Parīkṣit asks:

sa cāpi yatra puruṣo

viśva-sthity-udbhavāpyayaḥ

muktvātma-māyāṁ māyeśaḥ

śete sarva-guhāśayaḥ

"How does the Personality of Godhead, the cause of creation, maintenance and annihilation, who is always freed from the influence of the illusory energy and is the controller of the same, lie in everyone's heart?" Similar also is a question of Vidura's:

tattvānāṁ bhagavaṁs teṣāṁ

katidhā pratisaṅkramaḥ

tatremaṁ ka upāsīran

ka u svid anuśerate

(SB 3.7.37)

Śrīdhara Svāmī explains this in his notes: "During the annihilation of the creation, who serves the Lord lying on the Śeṣa, etc." This means that the transcendental Lord with all His name, fame, quality and paraphernalia exists eternally. The same confirmation is also in the Kāśī-khaṇḍa of the Skanda Purāṇa in connection with dhruva-carita. It is said there:

na cyavante 'pi yad-bhaktā

mahatyāṁ pralayāpadi

ato 'cyuto 'khile loke

sa ekaḥ sarvago 'vyayaḥ

Even the devotees of the Personality of Godhead are not annihilated during the period of the entire annihilation of the material world, not to speak of the Lord Himself. The Lord is ever-existent in all three stages of material change.

The impersonalist adduces no activity in the Supreme, but in this discussion between Brahmā and the Supreme Personality of Godhead the Lord is said to have activities also, as He has His form and quality. The activities of Brahmā and other demigods during the maintenance of the creation are to be understood as the activities of the Lord. The king, or the head executive of a state, may not be seen in the government offices, for he may be engaged in royal comforts. Yet it should be understood that everything is being done under his direction and everything is at his command. The Personality of Godhead is never formless. In the material world He may not be visible in His personal form to the less intelligent class of men, and therefore He may sometimes be called formless. But actually He is always in His eternal form in His Vaikuṇṭha planets as well as in other planets of the universes as different incarnations. The example of the sun is very appropriate in this connection. The sun in the night may not be visible to the eyes of men in the darkness, but the sun is visible wherever it has risen. That the sun is not visible to the eyes of the inhabitants of a particular part of the earth does not mean that the sun has no form.

In the Bṛhad-āraṇyaka Upaniṣad (1.4.1) there is the hymn ātmaivedam agra āsīt puruṣa-vidhaḥ. This mantra indicates the Supreme Personality of Godhead (Kṛṣṇa) even before the appearance of the puruṣa incarnation. In the Bhagavad-gītā (15.18) it is said that Lord Kṛṣṇa is Puruṣottama because He is the supreme puruṣa, transcendental even to the puruṣa-akṣara and the puruṣa-kṣara. The akṣara-puruṣa, or the Mahā-Viṣṇu, throws His glance over prakṛti, or material nature, but the Puruṣottama existed even before that. The Bṛhad-āraṇyaka Upaniṣad therefore confirms the statement of the Bhagavad-gītā that Lord Kṛṣṇa is the Supreme Person (Puruṣottama).

In some of the Vedas it is also said that in the beginning only the impersonal Brahman existed. However, according to this verse, the impersonal Brahman, which is the glowing effulgence of the body of the Supreme Lord, may be called the immediate cause, but the cause of all causes, or the remote cause, is the Supreme Personality of Godhead. The Lord's impersonal feature is existent in the material world because by material senses or material eyes the Lord cannot be seen or perceived. One has to spiritualize the senses before one can expect to see or perceive the Supreme Lord. But He is always engaged in His personal capacity, and He is eternally visible to the inhabitants of Vaikuṇṭhaloka, eye to eye. Therefore He is materially impersonal, just as the executive head of the state may be impersonal in the government offices, although he is not impersonal in the government house. Similarly, the Lord is not impersonal in His abode, which is always nirasta-kuhakam, as stated in the very beginning of the Bhāgavatam. Therefore both the impersonal and personal features of the Lord are acceptable, as mentioned in the revealed scriptures. This Personality of Godhead is very emphatically explained in the Bhagavad-gītā in connection with the verse brahmaṇo hi pratiṣṭhāham (Bg. 14.27). Therefore in all ways the confidential part of spiritual knowledge is realization of the Personality of Godhead, and not His impersonal Brahman feature. One should therefore have his ultimate aim of realization not in the impersonal feature but in the personal feature of the Absolute Truth. The example of the sky within the pot and the sky outside the pot may be helpful to the student for his realization of the all-pervading quality of the cosmic consciousness of the Absolute Truth. But that does not mean that the individual part and parcel of the Lord becomes the Supreme by a false claim. It means only that the conditioned soul is a victim of the illusory energy in her last snare. To claim to be one with the cosmic consciousness of the Lord is the last trap set by the illusory energy, or daivī māyā. Even in the impersonal existence of the Lord, as it is in the material creation, one should aspire for personal realization of the Lord, and that is the meaning of paścād ahaṁ yad etac ca yo 'vaśiṣyeta so 'smy aham.

Brahmājī also accepted the same truth when he was instructing Nārada. He said:

so 'yaṁ te 'bhihitas tāta

bhagavān viśva-bhāvanaḥ

(SB 2.7.50)

There is no other cause of all causes than the Supreme Personality of Godhead, Hari. Therefore this verse aham eva never indicates anything other than the Supreme Lord, and one should therefore follow the path of the Brahma-sampradāya, or the path from Brahmājī to Nārada, to Vyāsadeva, etc., and make it a point in life to realize the Supreme Personality of Godhead, Hari, or Lord Kṛṣṇa. This very confidential instruction to the pure devotees of the Lord was also given to Arjuna and to Brahmā in the beginning of the creation. The demigods like Brahmā, Viṣṇu, Maheśvara, Indra, Candra and Varuṇa are undoubtedly different forms of the Lord for execution of different functions; the different elemental ingredients of material creation, as well as the multifarious energies, also may be of the same Personality of Godhead, but the root of all of them is the Supreme Personality of Godhead, Śrī Kṛṣṇa. One should be attached to the root of everything rather than bewildered by the branches and leaves. That is the instruction given in this verse.

TEXT 34

ṛte 'rthaṁ yat pratīyeta

na pratīyeta cātmani

tad vidyād ātmano māyāṁ

yathābhāso yathā tamaḥ

SYNONYMS

ṛte-without; artham-value; yat-that which; pratīyeta-appears to be; na-not; pratīyeta-appears to be; ca-and; ātmani-in relation to Me; tat-that; vidyāt-you must know; ātmanaḥ-My; māyām-illusory energy; yathā-just as; ābhāsaḥ-the reflection; yathā-as; tamaḥ-the darkness.

O Brahmā, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness.

In the previous verse it has already been concluded that in any stage of the cosmic manifestation-its appearance, its sustenance, its growth, its interactions of different energies, its deterioration and its disappearance-all has its basic relation with the existence of the Personality of Godhead. And as such, whenever there is forgetfulness of this prime relation with the Lord, and whenever things are accepted as real without being related to the Lord, that conception is called a product of the illusory energy of the Lord. Because nothing can exist without the Lord, it should be known that the illusory energy is also an energy of the Lord. The right conclusion of dovetailing everything in relationship with the Lord is called yoga-māyā, or the energy of union, and the wrong conception of detaching a thing from its relationship with the Lord is called the Lord's daivī māyā, or mahā-māyā. Both the māyās also have connections with the Lord because nothing can exist without being related to Him. As such, the wrong conception of detaching relationships from the Lord is not false but illusory.

Misconceiving one thing for another thing is called illusion. For example, accepting a rope as a snake is illusion, but the rope is not false. The rope, as it exists in the front of the illusioned person, is not at all false, but the acceptance is illusory. Therefore the wrong conception of accepting this material manifestation as being divorced from the energy of the Lord is illusion, but it is not false. And this illusory conception is called the reflection of the reality in the darkness of ignorance. Anything that appears as apparently not being "produced out of My energy" is called māyā. The conception that the living entity is formless or that the Supreme Lord is formless is also illusion. In the Bhagavad-gītā (2.12) it was said by the Lord in the midst of the battlefield that the warriors standing in front of Arjuna, Arjuna himself, and even the Lord had all existed before, they were existing on the Battlefield of Kurukṣetra, and they would all continue to be individual personalities in the future also, even after the annihilation of the present body and even after being liberated from the bondage of material existence. In all circumstances, the Lord and the living entities are individual personalities, and the personal features of both the Lord and living beings are never abolished; only the influence of the illusory energy, the reflection of light in the darkness, can, by the mercy of the Lord, be removed. In the material world, the light of the sun is also not independent, nor is that of the moon. The real source of light is the brahmajyoti, which diffuses light from the transcendental body of the Lord, and the same light is reflected in varieties of light: the light of the sun, the light of the moon, the light of fire, or the light of electricity. So the identity of the self as being unconnected with the Supreme Self, the Lord, is also illusion, and the false claim "I am the Supreme" is the last illusory snare of the same māyā, or the external energy of the Lord.

The Vedānta-sūtra in the very beginning affirms that everything is born from the Supreme, and thus, as explained in the previous verse, all individual living entities are born from the energy of the supreme living being, the Personality of Godhead. Brahmā himself was born from the energy of the Lord, and all other living entities are born from the energy of the Lord through the agency of Brahmā; none of them has any existence without being dovetailed with the Supreme Lord.

The independence of the individual living entity is not real independence, but is just the reflection of the real independence existing in the Supreme Being, the Lord. The false claim of supreme independence by the conditioned souls is illusion, and this conclusion is admitted in this verse.

Persons with a poor fund of knowledge become illusioned, and therefore the so-called scientists, physiologists, empiric philosophers, etc., become dazzled by the glaring reflection of the sun, moon, electricity, etc., and deny the existence of the Supreme Lord, putting forward theories and different speculations about the creation, maintenance and annihilation of everything material. The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to a dead body, even though all the mechanisms of the body exist even after death. The psychologist makes a serious study of the physiological conditions of the brain, as if the construction of the cerebral lump were the machine of the functioning mind, but in the dead body the psychologist cannot bring back the function of the mind. These scientific studies of the cosmic manifestation or the bodily construction independent of the Supreme Lord are different reflective intellectual gymnastics only, but at the end they are all illusion and nothing more. All such advancement of science and knowledge in the present context of material civilization is but an action of the covering influence of the illusory energy. The illusory energy has two phases of existence, namely the covering influence and the throwing influence. By the throwing influence the illusory energy throws the living entities into the darkness of ignorance, and by the covering influence she covers the eyes of men with a poor fund of knowledge about the existence of the Supreme Person who enlightened the supreme individual living being, Brahmā. The identity of Brahmā with the Supreme Lord is never claimed herein, and therefore such a foolish claim by the man with a poor fund of knowledge is another display of the illusory energy of the Lord. The Lord says in the Bhagavad-gītā (16.18-20) that demoniac persons who deny the existence of the Lord are thrown more and more into the darkness of ignorance, and thus such demoniac persons transmigrate life after life without any knowledge of the Supreme Personality of Godhead.

The sane man, however, is enlightened in the disciplic succession from Brahmājī, who was personally instructed by the Lord, or in the disciplic succession from Arjuna, who was personally instructed by the Lord in the Bhagavad-gītā. He accepts this statement of the Lord:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

(Bg. 10.8)

The Lord is the original source of all emanations, and everything that is created, maintained and annihilated exists by the energy of the Lord. The sane man who knows this is actually learned, and therefore he becomes a pure devotee of the Lord, engaged in the transcendental loving service of the Lord.

Although the reflectory energy of the Lord displays various illusions to the eyes of persons with a poor fund of knowledge, the sane person knows clearly that the Lord can act, even from far, far beyond our vision, by His different energies, just as fire can diffuse heat and light from a distant place. In the medical science of the ancient sages, known as the Āyur-veda, there is definite acceptance of the Lord s supremacy in the following words:

jagad-yoner anicchasya

cid-ānandaika-rūpiṇaḥ

puṁso 'sti prakṛtir nityā

praticchāyeva bhāsvataḥ

acetanāpi caitanya-

yogena paramātmanaḥ

akarod viśvam akhilam

anityam nāṭakākṛtim

There is one Supreme Person who is the progenitor of this cosmic manifestation and whose energy acts as prakṛti, or the material nature, dazzling like a reflection. By such illusory action of prakṛti, even dead matter is caused to move by the cooperation of living energy of the Lord, and the material world appears like a dramatic performance to the ignorant eyes. The ignorant person, therefore, may even be a scientist or physiologist in the drama of prakṛti, while the sane person knows prakṛti as the illusory energy of the Lord. By such a conclusion, as confirmed by the Bhagavad-gītā, it is clear that the living entities are also a display of the Lord's superior energy (parā prakṛti), just as the material world is a display of the Lord's inferior energy (aparā prakṛti). The superior energy of the Lord cannot be as good as the Lord, although there is very little difference between the energy and the possessor of the energy, or the fire and the heat. Fire is possessed of heat, but heat is not fire. This simple thing is not understood by the man with a poor fund of knowledge who falsely claims that the fire and heat are the same. This energy of the fire (namely heat) is explained here as a reflection, and not directly fire. Therefore the living energy represented by the living entities is the reflection of the Lord, and never the Lord Himself. Being the reflection of the Lord, the existence of the living entity is dependent on the Supreme Lord, who is the original light. This material energy may be compared to darkness, as actually it is darkness, and the activities of the living entities in the darkness are reflections of the original light. The Lord should be understood by the context of this verse. Nondependence of both the energies of the Lord is explained as māyā, or illusion. No one can make a solution of the darkness of ignorance simply by the reflection of light. Similarly, no one can come out of material existence simply by the reflected light of the common man; one has to receive the light from the original light itself. The reflection of sunlight in the darkness is unable to drive out the darkness, but the sunlight outside the reflection can drive out the darkness completely. In darkness no one can see the things in a room. Therefore a person in the dark is afraid of snakes and scorpions, although there may not be such things. But in the light the things in the room can be clearly seen, and the fear of snakes and scorpions is at once removed. Therefore one has to take shelter of the light of the Lord, as in the Bhagavad-gītā or the Śrīmad-Bhāgavatam, and not the reflective personalities who have no touch with the Lord. No one should hear Bhagavad-gītā or Śrīmad-Bhāgavatam from a person who does not believe in the existence of the Lord. Such a person is already doomed, and any association with such a doomed person makes the associater also doomed.

According to the Padma Purāṇa, within the material compass there are innumerable material universes, and all of them are full of darkness. Any living being, beginning from the Brahmās (there are innumerable Brahmās in innumerable universes) to the insignificant ant, are all born in darkness, and they require factual light from the Lord to see Him directly, just as the sun can be seen only by the direct light of the sun. No lamp or man-made torchlight, however powerful it may be, can help one see the sun. The sun reveals itself. Therefore the action of different energies of the Lord, or the Personality of Godhead Himself, can be realized by the light manifested by the causeless mercy of the Lord. The impersonalists say that God cannot be seen. God can be seen by the light of God and not by man-made speculations. Here this light is specifically mentioned as vidyāt, which is an order by the Lord to Brahmā. This direct order of the Lord is a manifestation of His internal energy, and this particular energy is the means of seeing the Lord face to face. Not only Brahmā but anyone who may be graced by the Lord to see such merciful direct internal energy can also realize the Personality of Godhead without any mental speculation.

TEXT 35

yathā mahānti bhūtāni

bhūteṣūccāvaceṣv anu

praviṣṭāny apraviṣṭāni

tathā teṣu na teṣv aham

SYNONYMS

yathā-just as; mahānti-the universal; bhūtāni-elements; bhūteṣu ucca-avaceṣu-in the minute and gigantic; anu-after; praviṣṭāni-entered; apraviṣṭāni-not entered; tathā-so; teṣu-in them; na-not; teṣu-in them; aham-Myself.

O Brahmā, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything.

The great elements of material creation, namely earth, water, fire, air and ether, all enter into the body of all manifested entities-the seas, mountains, aquatics, plants, reptiles, birds, beasts, human beings, demigods and everyone materially manifested-and at the same time such elements are differently situated. In the developed stage of consciousness, the human being can study both physiological and physical science, but the basic principles of such sciences are nothing but the material elements and nothing more. The body of the human being and the body of the mountain, as also the bodies of the demigods, including Brahmā, are all of the same ingredients-earth, water, etc.-and at the same time the elements are beyond the body. The elements were created first, and therefore they entered into the bodily construction later, but in both circumstances they entered the cosmos and also did not enter. Similarly, the Supreme Lord, by His different energies, namely the internal and external, is within everything in the manifested cosmos, and at the same time He is outside of everything, situated in the kingdom of God (Vaikuṇṭhaloka) as described before. This is very nicely stated in the Brahma-saṁhitā (5.37) as follows:

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by expansion of His internal potency of transcendental existence, knowledge and bliss, enjoys in His own and expanded forms. Simultaneously He enters into every atom of the creation."

This expansion of His plenary parts is also more definitely explained in the same Brahma-saṁhitā (5.35) as follows:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Personality of Godhead, Govinda, who, by one of His plenary portions, enters into the existence of every universe and every particle of the atoms and thus unlimitedly manifests His infinite energy all over the material creation."

The impersonalists can imagine or even perceive that the Supreme Brahman is thus all-pervading, and therefore they conclude that there is no possibility of His personal form. Herein lies the mystery of His transcendental knowledge. This mystery is transcendental love of Godhead, and one who is surcharged with such transcendental love of Godhead can without difficulty see the Personality of Godhead in every atom and every movable or immovable object. And at the same time he can see the Personality of Godhead in His own abode, Goloka, enjoying eternal pastimes with His eternal associates, who are also expansions of His transcendental existence. This vision is the real mystery of spiritual knowledge, as stated by the Lord in the beginning (sarahasyaṁ tad-aṅgaṁ ca). This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities."

Therefore, although He is present in every atom, the Supreme Personality of Godhead may not be visible to the dry speculators; still the mystery is unfolded before the eyes of the pure devotees because their eyes are anointed with love of Godhead. And this love of Godhead can be attained only by the practice of transcendental loving service of the Lord, and nothing else. The vision of the devotees is not ordinary; it is purified by the process of devotional service. In other words, as the universal elements are both within and without, similarly the Lord's name, form, quality, pastimes, entourage, etc., as they are described in the revealed scriptures or as performed in the Vaikuṇṭhalokas, far, far beyond the material cosmic manifestation, are factually being televised in the heart of the devotee. The man with a poor fund of knowledge cannot understand, although by material science one can see things far away by means of television. Factually, the spiritually developed person is able to have the television of the kingdom of God always reflected within his heart. That is the mystery of knowledge of the Personality of Godhead.

The Lord can award anyone and everyone liberation (mukti) from the bondage of material existence, yet He rarely awards the privilege of love of Godhead, as confirmed by Nārada (muktiṁ dadhāti karhicit sma na bhakti-yogam). This transcendental devotional service of the Lord is so wonderful that the occupation keeps the deserving devotee always rapt in psychological activities, without deviation from the absolute touch. Thus love of Godhead, developed in the heart of the devotee, is a great mystery. Brahmājī previously told Nārada that the desires of Brahmājī are never unfulfilled because he is always absorbed in the transcendental loving service of the Lord; nor has he any desire in his heart save and except the transcendental service of the Lord. That is the beauty and mystery of the process of bhakti-yoga. As the Lord's desire is infallible because He is acyuta, similarly the desires of the devotees in the transcendental service of the Lord are also acyuta, infallible. This is very difficult, however, for the layman to understand without knowledge of the mystery of devotional service, as it is very difficult to know the potency of touchstone. As touchstone is rarely found, a pure devotee of the Lord is also rarely to be seen, even amongst millions of liberated souls (koṭiṣv api mahāmune). Out of all kinds of perfections attained by the process of knowledge, yoga perfection in devotional service is the highest of all and the most mysterious also, even more mysterious than the eight kinds of mystic perfection attained by the process of yogic performances. In the Bhagavad-gītā (18.64) the Lord therefore advised Arjuna about this bhakti-yoga:

sarva-guhyatamaṁ bhūyaḥ

śṛṇu me paramaṁ vacaḥ

"Just hear from Me again about the most confidential part of the instructions in Bhagavad-gītā." The same was confirmed by Brahmājī to Nārada in the following words:

idaṁ bhāgavataṁ nāma

yan me bhagavatoditam

saṅgraho 'yaṁ vibhūtīnāṁ

tvam etad vipulīkuru

Brahmājī said to Nārada, "Whatever I have spoken to you about the Bhāgavatam was explained to me by the Supreme Personality of Godhead, and I am advising you to expand these topics nicely so that people may easily understand the mysterious bhakti-yoga by transcendental loving service to the Lord." It is to be noted here that the mystery of bhakti-yoga was disclosed to Brahmājī by the Lord Himself. Brahmājī explained the same mystery to Nārada, Nārada explained it to Vyāsa, Vyāsa explained it to Śukadeva Gosvāmī, and that same knowledge is coming down in the unalloyed chain of disciplic succession. If one is fortunate enough to have received the knowledge in the transcendental disciplic succession, surely he will have the chance to understand the mystery of the Lord and that of the Śrīmad-Bhāgavatam, the sound incarnation of the Lord.

TEXT 36

etāvad eva jijñāsyaṁ

tattva-jijñāsunātmanaḥ

anvaya-vyatirekābhyāṁ

yat syāt sarvatra sarvadā

SYNONYMS

etāvat-up to this; eva-certainly; jijñāsyam-is to be inquired; tattva-the Absolute Truth; jijñāsunā-by the student; ātmanaḥ-of the Self; anvaya-directly; vyatirekābhyām-indirectly; yat-whatever; syāt-it may be; sarvatra-in all space and time; sarvadā-in all circumstances.

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly.

To unfold the mystery of bhakti-yoga, as it is explained in the previous verse, is the ultimate stage of all inquiries or the highest objective for the inquisitive. Everyone is searching after self-realization in different ways-by karma-yoga, by jñāna-yoga, by dhyāna-yoga, by rāja-yoga, by bhakti-yoga, etc. To engage in self-realization is the responsibility of every living entity developed in consciousness. One who is developed in consciousness certainly makes inquiries into the mystery of the self, of the cosmic situation and of the problems of life, in all spheres and fields-social, political, economic, cultural, religious, moral, etc.-and in their different branches. But here the goal of all such inquiries is explained.

The Vedānta-sūtra philosophy begins with this inquiry about life, and the Bhāgavatam answers such inquiries up to this point, or the mystery of all inquiries. Lord Brahmā wanted to be perfectly educated by the Personality of Godhead, and here is the answer by the Lord, finished in four nutshell verses, from aham eva to this verse, etāvad eva. This is the end of all self-realization processes. Men do not know that the ultimate goal of life is Viṣṇu, or the Supreme Personality of Godhead, due to being bewildered by the glaring reflection in the darkness, and as such everyone is entering into the darkest region of material existence, driven by the uncontrolled senses. The whole material existence has sprung up because of sense gratification, desires based principally on the sex desire, and the result is that in spite of all advancement of knowledge, the final goal of all the activities of the living entities is sense gratification. But here is the real goal of life, and everyone should know it by inquiries put before a bona fide spiritual master expert in the science of bhakti-yoga, or from a living personality of Bhāgavatam life. Everyone is engaged in various kinds of scriptural inquiries, but the Śrīmad-Bhāgavatam gives answers to all of the various students of self-realization: this ultimate objective of life is not to be searched out without great labor or perseverance. One who is imbued with such sincere inquiries must ask the bona fide spiritual master in the disciplic succession from Brahmājī, and that is the direction given here. Because the mystery was disclosed before Brahmājī by the Supreme Personality of Godhead, the mystery of all such inquiries regarding self-realization must be put before such a spiritual master, who is directly the representative of the Lord, acknowledged in that disciplic succession. Such a bona fide spiritual master is able to clear up the whole thing by evidence from the revealed scriptures, both direct and indirect. Although everyone is free to consult the revealed scriptures in this connection, one still requires the guidance of a bona fide spiritual master, and that is the direction in this verse. The bona fide spiritual master is the most confidential representative of the Lord, and one must receive direction from the spiritual master in the same spirit that Brahmājī received it from the Personality of Godhead, Lord Kṛṣṇa. The bona fide spiritual master in that bona fide chain of disciplic succession never claims to be the Lord Himself, although such a spiritual master is greater than the Lord in the sense that he can deliver the Lord by his personally realized experience. The Lord is not to be found simply by education or by a good fertile brain, but surely He can be found by the sincere student through the transparent medium of the bona fide spiritual master.

The revealed scriptures give directions directly to this end, but because the bewildered living entities are blinded by the glaring reflection in the darkness, they are unable to find the truth of the revealed scriptures. For example, in the Bhagavad-gītā the whole direction is targeted toward the Personality of Godhead Lord Śrī Kṛṣṇa, but for want of a bona fide spiritual master in the line of Brahmājī or the direct hearer, Arjuna, there are different distortions of the revealed knowledge by many unauthorized persons who just want to satisfy their own whims. Undoubtedly the Bhagavad-gītā is accepted as one of the most brilliant stars in the horizon of the spiritual sky, yet the interpretations of this great book of knowledge have so grossly been distorted that every student of the Bhagavad-gītā is still in the same darkness of glaring material reflections. Such students are hardly enlightened by the Bhagavad-gītā. In the Gītā practically the same instruction is imparted as in the four prime verses of the Bhāgavatam, but due to wrong and fashionable interpretations by unauthorized persons, one cannot reach the ultimate conclusion. In the Bhagavad-gītā (18.61) it is clearly said:

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

The Lord is situated in the hearts of all living beings (as Paramātmā), and He is controlling all of them in the material world under the agency of His external energy. Therefore it is clearly mentioned that the Lord is the supreme controller and that the living entities are controlled by the Lord. In the same Bhagavad-gītā (18.65) the Lord directs as follows:

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me

It is clear from this verse of the Bhagavad-gītā that the direction of the Lord is that one should be God-minded, a devotee of the Lord, a worshiper of the Lord, and must offer all obeisances unto Lord Kṛṣṇa. By so doing, the devotee will undoubtedly go back to Godhead, back to home.

Indirectly it is said that the whole Vedic social construction of human society is so made that everyone acts as a part and parcel of the complete body of the Lord. The intelligent class of men, or the brāhmaṇas, are situated on the face of the Lord; the administrative class of men, the kṣatriyas, are situated on the arms of the Lord; the productive class of men, the vaiśyas, are situated on the belt of the Lord; and the laborer class of men, the śūdras, are situated on the legs of the Lord. Therefore the complete social construction is the body of the Lord, and all the parts of the body, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to serve the Lord's whole body conjointly; otherwise the parts become unfit to be coordinated with the supreme consciousness of oneness. Universal consciousness is factually achieved by coordinated service of all concerned to the Supreme Personality of Godhead, and that alone can insure total perfection. Therefore even the great scientists, the great philosophers, the great mental speculators, the great politicians, the great industrialists, the great social reformers, etc., cannot give any relief to the restless society of the material world because they do not know the secret of success as mentioned in this verse of the Bhāgavatam, namely that one must know the mystery of bhakti-yoga. In the Bhagavad-gītā (7.15) also it is said:

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

Because the so-called great leaders of human society are ignorant of this great knowledge of bhakti-yoga and are always engaged in ignoble acts of sense gratification, bewildered by the external energy of the Lord, they are stubborn rebels against the supremacy of the Supreme Personality of Godhead, and they never agree to surrender unto Him because they are fools, miscreants and the lowest type of human beings. Such faithless nonbelievers may be highly educated in the material sense of the term, but factually they are the greatest fools of the world because by the influence of the external, material nature all their so-called acquisition of knowledge has been made null and void. Therefore all advancement of knowledge in the present context of things is being misused by cats and dogs fighting with one another for sense gratification, and all acquisition of knowledge in science, philosophy, fine arts, nationalism, economic development, religion and great activities are being spoiled by being used as dresses for dead men. There is no utility in the dresses used for covering a coffin of a dead body save getting false applause from the ignorant public. The Śrīmad-Bhāgavatam therefore says again and again that without attainment of the status of bhakti-yoga, all the activities of human society are to be considered absolute failures only. It is said:

parābhavas tāvad abodha-jāto

yāvan na jijñāsata ātma-tattvam

yāvat kriyās tāvad idaṁ mano vai

karmātmakaṁ yena śarīra-bandhaḥ

(SB 5.5.5)

As long as one is blind to inquiring after self-realization, all material activities, however great they may be, are all different kinds of defeat because the aim of human life is not fulfilled by such unwanted and profitless activities. The function of the human body is to attain freedom from material bondage, but as long as one is fully absorbed in material activities, his mind will be overwhelmed in the whirlpool of matter, and thus he will continue to be encaged in material bodies life after life.

evaṁ manaḥ karma-vaśaṁ prayuṅkte

avidyayātmany upadhīyamāne

prītir na yāvan mayi vāsudeve

na mucyate deha-yogena tāvat

(SB 5.5.6)

It is one's mind that generates different kinds of bodies for suffering different kinds of material pangs. Therefore as long as the mind is absorbed in fruitive activities, the mind is understood to be absorbed in nescience, and thus one is sure to be subjected to material bondage in different bodies again and again until one develops a transcendental love for Godhead, Vāsudeva, the Supreme Person. To become absorbed in the transcendental name, quality, form and activities of the Supreme Person, Vāsudeva, means to change the temper of the mind from matter to absolute knowledge, which leads one to the path of absolute realization and thus frees one from the bondage of material contact and encagements in different material bodies.

Śrīla Jīva Gosvāmī Prabhupāda therefore comments on the words sarvatra sarvadā in the sense that the principles of bhakti-yoga, or devotional service to the Lord, are apt in all circumstances; i.e., bhakti-yoga is recommended in all the revealed scriptures, it is performed by all authorities, it is important in all places, it is useful in all causes and effects, etc. As far as all the revealed scriptures are concerned, he quotes from the Skanda Purāṇa on the topics of Brahmā and Nārada as follows:

saṁsāre 'smin mahā-ghore

janma-mṛtyu-samākule

pūjanaṁ vāsudevasya

tārakaṁ vādibhiḥ smṛtam

In the material world, which is full of darkness and dangers, combined with birth and death and full of different anxieties, the only way to get out of the great entanglement is to accept loving transcendental devotional service to Lord Vāsudeva. This is accepted by all classes of philosophers.

Śrīla Jīva Gosvāmī also quotes another common passage, which is found in three Purāṇas, namely the Padma Purāṇa, Skanda Purāṇa and Liṅga Purāṇa. It runs as follows:

āloḍya sarva-śāstrāni

vicārya ca punaḥ punaḥ

idam ekaṁ suniṣpannaṁ

dhyeyo nārāyaṇaḥ sadā

"By scrutinizingly reviewing all the revealed scriptures and judging them again and again, it is now concluded that Lord Nārāyaṇa is the Supreme Absolute Truth, and thus He alone should be worshiped."

The same truth is also indirectly described in the Garuḍa Purāṇa as follows:

pāraṁ gato 'pi vedānāṁ

sarva-śāstrārtha-vedy api

yo na sarveśvare bhaktas

taṁ vidyāt puruṣādhamam

"Even though one may have gone to the other side of all the Vedas, and even though one is well versed in all the revealed scriptures, if one is not a devotee of the Supreme Lord, he must be considered the lowest of mankind." Similarly, it is also stated in Śrīmad-Bhāgavatam (5.18.12) indirectly as follows:

yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇais tatra samāsate surāḥ

harāv abhaktasya kuto mahad-guṇā

mano-rathenāsati dhāvato bahiḥ

One who has unflinching devotion unto the Supreme Personality of Godhead must have all the good qualities of the demigods, and contrarily one who is not a devotee of the Lord must be hovering in the darkness of mental speculation and thus must be engaged in material impermanence. Śrīmad-Bhāgavatam (11.11.18) says:

śabda-brahmaṇi niṣṇāto

na niṣṇāyāt pare yadi

śramas tasya śrama-phalo

hy adhenum iva rakṣataḥ

"One may be well versed in all the transcendental literature of the Vedas, but if he fails to be acquainted with the Supreme, then it must be concluded that all of his education is like the burden of a beast or like one's keeping a cow without milking capacity."

Similarly, the liberty of discharging loving transcendental service to the Lord is invested in everyone, even the women, the śūdras, the forest tribes, or any other living beings born in sinful conditions.

te vai vidanty atitaranti ca deva-māyāṁ

strī-śūdra-hūṇa-śabarā api pāpa-jīvāḥ

yady adbhuta-krama-parāyaṇa-śīlaśikṣās

tiryag-janā api kimu śruta-dhāraṇā ye

(SB 2.7.46)

The lowest of human beings can be elevated to the highest stage of devotional life if they are trained by the bona fide spiritual master well versed in the transcendental loving service of the Lord. If the lowest can be so elevated, then what to speak of the highest, who are well versed in the Vedic knowledge? The conclusion is that devotional service to the Lord is open for all, regardless of who they are. That is the confirmation of its application for all kinds of performers of the service.

Therefore the devotional service of the Lord with perfect knowledge through the training of a bona fide spiritual master is advised for everyone, even if one happens not to be a human being. This is confirmed in the Garuḍa Purāṇa as follows:

kīṭa-pakṣi-mṛgāṇāṁ ca

harau sannyasta-cetasām

ūrdhvām eva gatiṁ manye

kiṁ punar jñānināṁ nṛṇām

"Even the worms, birds and beasts are assured of elevation to the highest perfectional life if they are completely surrendered to the transcendental loving service of the Lord, so what to speak of the philosophers amongst the human beings?"

Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gītā (9.30, 32) as follows:

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be-even the fallen woman, the less intelligent laborer, the dull mercantile man, or even a man lower than all these-can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning, in the material estimation. Fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without discrimination. The principle is: harir harati pāpāni duṣṭa-cittair api smṛtaḥ. The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. "Attraction for material enjoyment cannot act upon a pure devotee of the Lord." There are hundreds and thousands of aphorisms in the revealed scriptures. Ātmārāmāś ca munayaḥ: "Even the self-realized souls are also attracted by the transcendental loving service of the Lord." Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ: [SB 6.1.15] "Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva." Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ: "A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas." Bhagavat-pārṣadatāṁ prāpte mat-sevayā pratītaṁ te: "The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord." Therefore in all continents, in all planets, in all universes, devotional service to the Lord, or bhakti-yoga, is current, and that is the statement of the Śrīmad-Bhāgavatam and allied scriptures. Everywhere means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind. The South Indian brāhmaṇa who served the Lord simply on the strength of his mind also factually realized the Lord. Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service. The Lord can be served by any ingredient, even the most common commodity-a flower, a leaf, a fruit or a little water, which are available in any part of the universe and without cost-and thus the Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him.

In the Bhagavad-gītā it is stated that one can serve the Lord by offering the result of one's own work; it does not matter what one does. Generally men may say that whatever they are doing is inspired by God, but that is not all. One should actually work on behalf of God as a servant of God. The Lord says in the Bhagavad-gītā (9.27):

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam

Do whatever you like or whatever may be easier for you to do, eat whatever you may eat, sacrifice whatever you can sacrifice, give whatever you may give in charity, and do whatever you may undertake in penance, but everything must be done for Him only. If you do business or if you accept some employment, do so on behalf of the Lord. Whatever you may eat, you may offer the same to the Lord and be assured that He will return the food after eating it Himself. He is the complete whole, and therefore whatever He may eat as offered by the devotee is accepted because of the devotee's love, but again it is returned as prasāda for the devotee so that he can be happy by eating. In other words, be a servant of God and live peacefully in that consciousness, ultimately returning home, back to Godhead.

It is said in the Skanda Purāṇa:

yasya smṛtyā ca nāmoktyā

tapo-yajña-kriyādiṣu

nūnaṁ sampūrṇatām eti

sadyo vande tam acyutam

"I offer my obeisances unto Him, the infallible, because simply by either remembering Him or vibrating His holy name one can attain the perfection of all penances, sacrifices or fruitive activities, and this process can be universally followed." It is enjoined (SB 2.3.10):

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta puruṣaṁ param

Though a person be full of desires or have no desires, he may follow this path of infallible bhakti-yoga for complete perfection." One need not be anxious to propitiate each and every demigod and goddess because the root of all of them is the Personality of Godhead. As by pouring water on the root of the tree one serves and enlivens all the branches and leaves, so by rendering service unto the Supreme Lord one automatically serves every god and goddess without extraneous effort. The Lord is all-pervading, and therefore service unto Him is also all-pervading. This fact is corroborated in the Skanda Purāṇa as follows:

arcite deva-deveśe

śaṅkha-cakra-gadā-dhare

arcitāḥ sarva-devāḥ syur

yataḥ sarva-gato hariḥ

When the Supreme Lord, the Personality of Godhead, who carries in His hands a conchshell, wheel, club and lotus flower, is worshiped, certainly all other demigods are worshiped automatically because Hari, the Personality of Godhead, is all-pervading. Therefore, in all cases, namely nominative, objective, causative, dative, ablative, possessive and supportive, everyone is benefited by such transcendental loving service to the Lord. The man who worships the Lord, the Lord Himself who is worshiped, the cause for which the Lord is worshiped, the source of supply, the place where such worship is done, etc.-everything is benefited by such an action.

Even during the annihilation of the material world, the process of bhakti-yoga can be applied. Kālena naṣṭā pralaye vāṇīyam: the Lord is worshiped in devastation because He protects the Vedas from being annihilated. He is worshiped in every millennium or yuga. As it is said in Śrīmad-Bhāgavatam (12.3.52):

kṛte yad dhyāyato viṣṇuṁ

tretāyāṁ yajato makhaiḥ

dvāpare paricaryāyāṁ

kalau tad dhari-kīrtanāt

In the Viṣṇu Purāṇa it is written:

sa hānis tan mahac chidraṁ

sa mohaḥ sa ca vibhramaḥ

yan-muhūrtaṁ kṣaṇaṁ vāpi

vāsudevaṁ na cintayet

"If even for a moment remembrance of Vāsudeva, the Supreme Personality of Godhead, is missed, that is the greatest loss, that is the greatest illusion, and that is the greatest anomaly." The Lord can be worshiped in all stages of life. For instance, even in the wombs of their mothers Mahārāja Prahlāda and Mahārāja Parīkṣit worshiped the Lord; even in his very childhood, at the age of only five years, Dhruva Mahārāja worshiped the Lord; even in full youth, Mahārāja Ambarīṣa worshiped the Lord; and even at the last stage of his frustration and old age Mahārāja Dhṛtarāṣṭra worshiped the Lord. Ajāmila worshiped the Lord even at the point of death, and Citraketu worshiped the Lord even in heaven and in hell. In the Narasiṁha Purāṇa it is said that as the hellish inhabitants began to chant the holy name of the Lord they began to be elevated from hell towards heaven. Durvāsā Muni has also supported this view: mucyeta yan-nāmny udite nārako 'pi. "Simply by chanting the holy name of the Lord the inhabitants of hell became released from their hellish persecution." So the conclusion of Śrīmad-Bhāgavatam, as given by Śukadeva Gosvāmī to Mahārāja Parīkṣit, is:

etan nirvidyamānānām

icchatām akuto-bhayam

yogināṁ nṛpa nirṇītaṁ

harer nāmānukīrtanam

"O King, it is finally decided that everyone, namely those in the renounced order of life, the mystics, and the enjoyers of fruitive work, should chant the holy name of the Lord fearlessly to achieve the desired success in their pursuits." (SB 2.1.11)

Similarly, as indicated indirectly in various places in revealed scriptures:

  1. Even though one is well versed in all the Vedas and scriptures, if one is not a devotee of the Supreme Lord, the Personality of Godhead, he is considered to be the lowest of mankind.
  1. In the Garuḍa Purāṇa, Bṛhan-nāradīya Purāṇa and Padma Purāṇa, the same is repeated: What is the use of Vedic knowledge and penances for one who is devoid of devotional service to the Lord?
  1. What is the comparison of thousands of prajāpatis to one devotee of the Lord?
  1. Śukadeva Gosvāmī said (SB 2.4.17) that neither the ascetic, nor one who is greatly munificent, nor one who is famous, nor the great philosopher, nor the great occultist, nor anyone else can achieve the desired result without being engaged in the service of the Lord.
  1. Even if a place is more glorious than heaven, if there is no glorification of the Lord of Vaikuṇṭha or His pure devotee, it should at once be quitted.
  1. The pure devotee refuses to accept all the five different types of liberation in order to be engaged in the service of the Lord.

The final conclusion, therefore, is that the glories of the Lord must be always and everywhere proclaimed. One should hear about His glories, one should chant about His glories, and one should always remember His glories because that is the highest perfectional stage of life. As far as fruitive work is concerned, it is limited to an enjoyable body; as far as yoga is concerned, it is limited to the acquirement of mystic power; as far as empiric philosophy is concerned, it is limited to the attainment of transcendental knowledge; and as far as transcendental knowledge is concerned, it is limited to attainment of salvation. Even if they are adopted, there is every chance of discrepancies in discharging the particular type of functions. But adoption of the transcendental devotional service of the Lord has no limit, nor is there fear of falling down. The process automatically reaches the final stage by the grace of the Lord. In the preliminary stage of devotional service there is an apparent requisite for knowledge, but in the higher stage there is no necessity of such knowledge. The best and guaranteed path of progress is therefore engagement in bhakti-yoga, pure devotional service.

The cream of Śrīmad-Bhāgavatam in the foregoing four ślokas is sometimes squeezed out by the impersonalist for different interpretations in their favor, but it should be carefully noted that the four ślokas were first described by the Personality of Godhead Himself, and thus the impersonalist has no scope to enter into them because he has no conception of the Personality of Godhead. Therefore, the impersonalist may squeeze out any interpretations from them, but such interpretations will never be accepted by those who are taught in the disciplic succession from Brahmā, as will be cleared up in the following verses. Besides that, the śruti confirms that the Supreme Truth Absolute Personality of Godhead never reveals Himself to anyone who is falsely proud of his academic knowledge. The śruti-mantra clearly says (Kaṭha Upaniṣad 1.2.23):

nāyam ātmā pravacanena labhyo

na medhayā na bahudhā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanuṁ svām

The whole matter is explained by the Lord Himself, and one who has no approach to the Lord in His personal feature can rarely understand the purport of Śrīmad-Bhāgavatam without being taught by the bhāgavatas in the disciplic succession.

TEXT 37

etan mataṁ samātiṣṭha

parameṇa samādhinā

bhavān kalpa-vikalpeṣu

na vimuhyati karhicit

SYNONYMS

etat-this; matam-the conclusion; samātiṣṭha-remain fixed; parameṇa-by the supreme; samādhinā-concentration of the mind; bhavān-yourself; kalpa-intermediate devastation; vikalpeṣu-in the final devastation; na vimuhyati-will never bewilder; karhicit-anything like complacence.

O Brahmā, just follow this conclusion by fixed concentration of mind, and no pride will disturb you, neither in the partial nor in the final devastation.

As in the Bhagavad-gītā, Tenth Chapter, the Personality of Godhead, Lord Kṛṣṇa, has summarized the whole text in four verses, namely, ahaṁ sarvasya prabhavaḥ [Bg. 10.8], etc., so the complete Śrīmad-Bhāgavatam has also been summarized in four verses, as aham evāsam evāgre, etc. Thus the secret purpose of the most important Bhāgavatite conclusion has been explained by the original speaker of the Śrīmad-Bhāgavatam, who was also the original speaker of the Bhagavad-gītā, the Personality of Godhead, Lord Śrī Kṛṣṇa. There are many grammarians and nondevotee material wranglers who have tried to present false interpretations of these four verses of the Śrīmad-Bhāgavatam but the Lord Himself advised Brahmājī not to be deviated from the fixed conclusion the Lord had taught him. The Lord was the teacher of the nucleus of Śrīmad-Bhāgavatam in four verses, and Brahmā was the receiver of the knowledge. Misinterpretation of the word aham by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the text of the Personality of Godhead and His unalloyed devotees, who are also known as the bhāgavatas, and any outsider should have no access to this confidential literature of devotional service. But unfortunately the impersonalist, who has no relation to the Supreme Personality of Godhead, sometimes tries to interpret Śrīmad-Bhāgavatam by his poor fund of knowledge in grammar and dry speculation. Therefore, the Lord warns Brahmā (and, through Brahmā, all future devotees of the Lord in the disciplic succession of Brahmā) that one should never be misled by the conclusion of the so-called grammarians or by other men with a poor fund of knowledge, but must always fix the mind properly, via the paramparā system. No one should try to give a new interpretation by dint of mundane knowledge. And the first step, therefore, in pursuance of the system of knowledge received by Brahmā, is to approach a bona fide guru who is the representative of the Lord following the paramparā system. No one should try to squeeze out his own meaning by imperfect mundane knowledge. The guru, or the bona fide spiritual master, is competent to teach the disciple in the right path with reference to the context of all authentic Vedic literature. He does not attempt to juggle words to bewilder the student. The bona fide spiritual master, by his personal activities, teaches the disciple the principles of devotional service. Without personal service, one would go on speculating like the impersonalists and dry speculators life after life and would be unable to reach the final conclusion. By following the instructions of the bona fide spiritual master in conjunction with the principles of revealed scriptures, the student will rise to the plane of complete knowledge, which will be exhibited by development of detachment from the world of sense gratification. The mundane wranglers are surprised that one can detach himself from the world of sense gratification, and thus any attempt to be fixed in God realization appears to them to be mysticism. This detachment from the sensory world is called the brahma-bhūta [SB 4.30.20] stage of realization, the preliminary stage of transcendental devotional life (parā bhaktiḥ). The brahma-bhūta stage of life is also known as the ātmārāma stage, in which one is fully self-satisfied and does not hanker for the world of sense enjoyment. This stage of full satisfaction is the proper situation for understanding the transcendental knowledge of the Personality of Godhead. The Śrīmad-Bhāgavatam (1.2.20) affirms this:

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

Thus in the completely satisfied stage of life, exhibited by full detachment from the world of sense enjoyment as a result of performing devotional service, one can understand the science of God in the liberated stage.

In this stage of full satisfaction and detachment from the sensory world, one can know the mystery of the science of God with all its confidential intricacies, and not by grammar or academic speculation. Because Brahmā qualified himself for such reception, the Lord was pleased to disclose the purpose of Śrīmad-Bhāgavatam. This direct instruction by the Lord to any devotee who is detached from the world of sense gratification is possible, as stated in the Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

Unto the devotees who are constantly engaged in the Lord's transcendental loving service (prīti-pūrvakam), the Lord, out of His causeless mercy upon the devotee, gives direct instructions so that the devotee may make accurate progress on the path returning home, back to Godhead. One should not, therefore, try to understand these four verses of Śrīmad-Bhāgavatam by mental speculation. Rather, by direct perception of the Supreme Personality of Godhead, one is able to know all about His abode, Vaikuṇṭha, as was seen and experienced by Brahmājī. Such Vaikuṇṭha realization is possible by any devotee of the Lord situated in the transcendental position as a result of devotional service.

In the Gopāla-tāpanī Upaniṣad (śruti) it is said, gopa-veśo me puruṣaḥ purastād āvirbabhuva: the Lord appeared before Brahmā as a cowboy, that is, as the original Personality of Godhead, Lord Śrī Kṛṣṇa, Govinda, who is later described by Brahmājī in his Brahma-saṁhitā (5.29):

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Brahmājī desires to worship the original Personality of Godhead, Lord Śrī Kṛṣṇa, who resides in the topmost Vaikuṇṭha planet, known as Goloka Vṛndāvana, where He is in the habit of keeping surabhi cows as a cowboy and where He is served by hundreds and thousands of goddesses of fortune (the gopīs) with love and respect.

Therefore Lord Śrī Kṛṣṇa is the original form of the Supreme Lord (kṛṣṇas tu bhagavān svayam [SB 1.3.28]). This is also clear from this instruction. The Supreme Personality of Godhead is Lord Kṛṣṇa, and not directly Nārāyaṇa or the puruṣa-avatāras, which are subsequent manifestations. Therefore Śrīmad-Bhāgavatam means consciousness of the Supreme Personality of Godhead Lord Śrī Kṛṣṇa, and Śrīmad-Bhāgavatam is the sound representation of the Lord as much as the Bhagavad-gītā is. Thus the conclusion is that Śrīmad-Bhāgavatam is the science of the Lord in which the Lord and His abode are perfectly realized.

TEXT 38

śrī-śuka uvāca

sampradiśyaivam ajano

janānāṁ parameṣṭhinam

paśyatas tasya tad rūpam

ātmano nyaruṇad dhariḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; sampradiśya-fully instructing Brahmājī; evam-thus; ajanaḥ-the Supreme Lord; janānām-of the living entities; parameṣṭhinam-unto the supreme leader, Brahmā; paśyataḥ-while he was seeing; tasya-His; tat rūpam-that transcendental form; ātmanaḥ-of the Absolute; nyaruṇat-disappeared; hariḥ-the Lord, the Personality of Godhead.

Śukadeva Gosvāmī said to Mahārāja Parīkṣit: The Supreme Personality of Godhead, Hari, after being seen in His transcendental form, instructing Brahmājī, the leader of the living entities, disappeared.

In this verse it is clearly mentioned that the Lord is ajanaḥ, or the Supreme Person, and that He was showing His transcendental form (ātmano rūpam) to Brahmājī while instructing him in the summarization of Śrīmad-Bhāgavatam in four verses. He is ajanaḥ, or the Supreme Person, amongst janānām, or all persons. All living entities are individual persons, and amongst all such persons Lord Hari is supreme, as confirmed in the śruti-mantra, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So there is no place for impersonal features in the transcendental world as there are impersonal features in the material world. Whenever there is cetana, or knowledge, the personal feature comes in. In the spiritual world everything is full of knowledge, and therefore everything in the transcendental world, the land, the water, the tree, the mountain, the river, the man, the animal, the bird-everything-is of the same quality, namely cetana, and therefore everything there is individual and personal. Śrīmad-Bhāgavatam gives us this information as the supreme Vedic literature, and it was personally instructed by the Supreme Personality of Godhead to Brahmājī so that the leader of the living entities might broadcast the message to all in the universe in order to teach the supreme knowledge of bhakti-yoga. Brahmājī in his turn instructed Nārada, his beloved son, the same message of Śrīmad-Bhāgavatam, and Nārada, in his turn, taught the same to Vyāsadeva, who again taught it to Śukadeva Gosvāmī. Through Śukadeva Gosvāmī's grace and by the mercy of Mahārāja Parīkṣit we are all given Śrīmad-Bhāgavatam perpetually to learn the science of the Absolute Personality of Godhead, Lord Kṛṣṇa.

TEXT 39

antarhitendriyārthāya

haraye vihitāñjaliḥ

sarva-bhūtamayo viśvaṁ

sasarjedaṁ sa pūrvavat

SYNONYMS

antarhita-on the disappearance; indriya-arthāya-unto the Personality of Godhead, the objective of all senses; haraye-unto the Lord; vihita-añjaliḥ-in folded hands; sarva-bhūta-all living entities; mayaḥ-full of; viśvam-the universe; sasarja-created; idam-this; saḥ-he (Brahmājī); pūrva-vat-exactly like before.

On the disappearance of the Supreme Personality of Godhead, Hari, who is the object of transcendental enjoyment for the senses of devotees, Brahmā, with folded hands, began to re-create the universe, full with living entities, as it was previously.

The Supreme Personality of Godhead, Hari, is the object for fulfilling the senses of all living entities. Illusioned by the glaring reflection of the external energy, the living entities worship the senses instead of engaging them properly in fulfilling the desires of the Supreme.

In the Hari-bhakti-sudhodaya (13.2) there is the following verse:

akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi

tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ

jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi

sudurlabhā bhāgavatā hi loke

"O devotee of the Lord, the purpose of the visual sense is fulfilled simply by seeing you, and to touch your body is the fulfillment of bodily touch. The tongue is meant for glorifying your qualities because in this world a pure devotee of the Lord is very difficult to find."

Originally the senses of the living entity were awarded for this purpose, namely to engage them in the transcendental loving service of the Lord or that of His devotees, but the conditioned souls, illusioned by the material energy, became captivated by sense enjoyment. Therefore the whole process of God consciousness is meant to rectify the conditional activities of the senses and to re-engage them in the direct service of the Lord. Lord Brahmā thus engaged his senses in the Lord by re-creating the conditioned living entities to act in the re-created universe. This material universe is thus created and annihilated by the will of the Lord. It is created to give the conditioned soul a chance to act to return home, back to Godhead, and servants like Brahmājī, Nāradajī, Vyāsajī and their company become busy with the same purpose of the Lord: to reclaim the conditioned souls from the field of sense gratification and return them to the normal stage of engaging the senses in service of the Lord. Instead of doing so, i.e. converting the actions of the senses, the impersonalists began to make the conditioned souls sense-less, and the Lord also senseless. That is improper treatment for the conditioned souls. The diseased condition of the senses may be treated by curing the defect, but not uprooting the senses altogether. When there is some disease in the eyes, the eyes may be cured to see properly. Plucking out the eyes is no treatment. Similarly, the whole material disease is based on the process of sense gratification, and liberation from the diseased condition is re-engagement of the senses to see the beauty of the Lord, hear His glories, and act on His account. Thus Brahmājī created the universal activities again.

TEXT 40

prajāpatir dharma-patir

ekadā niyamān yamān

bhadraṁ prajānām anvicchann

ātiṣṭhat svārtha-kāmyayā

SYNONYMS

prajā-patiḥ-the forefather of all living entities; dharma-patiḥ-the father of religious life; ekadā-once upon a time; niyamān-rules and regulations; yamān-principles of control; bhadram-welfare; prajānām-of the living beings; anvicchan-desiring; ātiṣṭhat-situated; sva-artha-own interest; kāmyayā-so desiring.

Thus once upon a time the forefather of living entities and the father of religiousness, Lord Brahmā, situated himself in acts of regulative principles, desiring self-interest for the welfare of all living entities.

One cannot be situated in an exalted position without having undertaken a regulative life of rules and regulations. An unrestricted life of sense gratification is animal life, and Lord Brahmā, in order to teach all concerned within the jurisdiction of his generations, taught the same principles of sense control for executing higher duties. He desired the welfare of all as servants of God, and anyone desiring the welfare of the members of his family and generations must conduct a moral, religious life. The highest life of moral principles is to become a devotee of the Lord because a pure devotee of the Lord has all the good qualities of the Lord. On the other hand, one who is not a devotee of the Lord, however qualified he may be in the mundane sense of the term, cannot be qualified with any good quality worthy of the name. The pure devotees of the Lord, like Brahmā and persons in the chain of disciplic succession, do not do anything to instruct their subordinates without acting accordingly themselves.

TEXT 41

taṁ nāradaḥ priyatamo

rikthādānām anuvrataḥ

śuśrūṣamāṇaḥ śīlena

praśrayeṇa damena ca

SYNONYMS

tam-unto him; nāradaḥ-the great sage Nārada; priyatamaḥ-very dear; riktha-ādānām-of the inheritor sons; anuvrataḥ-very obedient; śuśrūṣamāṇaḥ-always ready to serve; śīlena-by good behavior; praśrayeṇa-by meekness; damena-by sense control; ca-also.

Nārada, the most dear of the inheritor sons of Brahmā, always ready to serve his father, strictly follows the instructions of his father by his mannerly behavior, meekness and sense control.

TEXT 42

māyāṁ vividiṣan viṣṇor

māyeśasya mahā-muniḥ

mahā-bhāgavato rājan

pitaraṁ paryatoṣayat

SYNONYMS

māyām-energies; vividiṣan-desiring to know; viṣṇoḥ-of the Personality of Godhead; māyā-īśasya-of the master of all energies; mahā-muniḥ-the great sage; mahā-bhāgavataḥ-the first-class devotee of the Lord; rājan-O King; pitaram-unto his father; paryatoṣayat-very much pleased.

Nārada very much pleased his father and desired to know all about the energies of Viṣṇu, the master of all energies, for Nārada was the greatest of all sages and greatest of all devotees, O King.

Lord Brahmā, being the creator of all living beings in the universe, is originally the father of several well-known sons, like Dakṣa, the catuḥ-sanas, and Nārada. In three departments of human knowledge disseminated by the Vedas, namely fruitive work (karma-kāṇḍa), transcendental knowledge (jñāna-kāṇḍa), and devotional service (upāsanā-kāṇḍa), Devarṣi Nārada inherited from his father Brahmā devotional service, whereas Dakṣa inherited from his father fruitive work, and Sanaka, Sanātana, etc., inherited from their father information about jñāna-kāṇḍa, or transcendental knowledge. But out of them all, Nārada is described here as the most beloved son of Brahmā because of good behavior, obedience, meekness and readiness to render service unto the father. And Nārada is famous as the greatest of all sages because of his being the greatest of all devotees. Nārada is the spiritual master of many famous devotees of the Lord. He is the spiritual master of Prahlāda, Dhruva and Vyāsa, down to the forest animal hunter Kirāta. His only business is to turn everyone to the transcendental loving service of the Lord. Therefore all these features of Nārada make him the dearmost son of his father, and all this is due to Nārada's being a first-class devotee of the Lord. The devotees are always anxious to know more and more about the Supreme Lord, the master of all energies. As confirmed in the Bhagavad-gītā (10.9):

mac-cittā mad-gata-prāṇā

bodhayantaḥ parasparam

kathayantaś ca māṁ nityaṁ

tuṣyanti ca ramanti ca

The Supreme Lord is unlimited, and His energies are also unlimited. No one can know them completely. Brahmājī, being the greatest living entity within this universe and being directly instructed by the Lord, must know more than anyone within this universe, although such knowledge may not be complete. Thus it is the duty of everyone to ask about the unlimited Lord from the spiritual master in the disciplic succession of Brahmā, which descends from Nārada to Vyāsa, from Vyāsa to Śukadeva and so on.

TEXT 43

tuṣṭaṁ niśāmya pitaraṁ

lokānāṁ prapitāmaham

devarṣiḥ paripapraccha

bhavān yan mānupṛcchati

SYNONYMS

tuṣṭam-satisfied; niśāmya-after seeing; pitaram-the father; lokānām-of the whole universe; prapitāmaham-the great-grandfather; devarṣiḥ-the great sage Nārada; paripapraccha-inquired; bhavān-yourself; yat-as it is; mā-from me; anupṛcchati-inquiring.

The great sage Nārada also inquired in detail from his father, Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.

The process of understanding spiritual or transcendental knowledge from the realized person is not exactly like asking an ordinary question from the schoolmaster. The schoolmasters in the modern days are paid agents for giving some information, but the spiritual master is not a paid agent. Nor can he impart instruction without being authorized. In the Bhagavad-gītā (4.34), the process of understanding transcendental knowledge is directed as follows:

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

Arjuna was advised to receive transcendental knowledge from the realized person by surrender, questions and service. Receiving transcendental knowledge is not like exchanging dollars; such knowledge has to be received by service to the spiritual master. As Brahmājī received the knowledge directly from the Lord by satisfying Him fully, similarly one has to receive the transcendental knowledge from the spiritual master by satisfying him. The spiritual master's satisfaction is the means of assimilating transcendental knowledge. One cannot understand transcendental knowledge simply by becoming a grammarian. The Vedas declare (Śvetāśvatara Upaniṣad 6.23):

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

"Only unto one who has unflinching devotion to the Lord and to the spiritual master does transcendental knowledge become automatically revealed." Such relationship between the disciple and the spiritual master is eternal. One who is now the disciple is the next spiritual master. And one cannot be a bona fide and authorized spiritual master unless one has been strictly obedient to his spiritual master. Brahmājī, as a disciple of the Supreme Lord, received the real knowledge and imparted it to his dear disciple Nārada, and similarly Nārada, as spiritual master, handed over this knowledge to Vyāsa and so on. Therefore the so-called formal spiritual master and disciple are not facsimiles of Brahmā and Nārada or Nārada and Vyāsa. The relationship between Brahmā and Nārada is reality, while the so-called formality is the relation between the cheater and cheated. It is clearly mentioned herewith that Nārada is not only well behaved, meek and obedient, but also self-controlled. One who is not self-controlled, specifically in sex life, can become neither a disciple nor a spiritual master. One must have disciplinary training in controlling speaking, anger, the tongue, the mind, the belly and the genitals. One who has controlled the particular senses mentioned above is called a gosvāmī. Without becoming a gosvāmī one can become neither a disciple nor a spiritual master. The so-called spiritual master without sense control is certainly the cheater, and the disciple of such a so-called spiritual master is the cheated.

One should not think of Brahmājī as a dead great-grandfather, as we have experience on this planet. He is the oldest great-grandfather, and he is still living, and Nārada is also living. The age of the inhabitants of the Brahmaloka planet is mentioned in the Bhagavad-gītā. The inhabitants of this small planet earth can hardly calculate even the duration of one day of Brahmā.

TEXT 44

tasmā idaṁ bhāgavataṁ

purāṇaṁ daśa-lakṣaṇam

proktaṁ bhagavatā prāha

prītaḥ putrāya bhūta-kṛt

SYNONYMS

tasmai-thereupon; idam-this; bhāgavatam-the glories of the Lord or the science of the Lord; purāṇam-Vedic supplement; daśa-lakṣaṇam-ten characteristics; proktam-described; bhagavatā-by the Personality of Godhead; prāha-said; prītaḥ-in satisfaction; putrāya-unto the son; bhūta-kṛt-the creator of the universe.

Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father [Brahmā] to his son Nārada.

Although the Śrīmad-Bhāgavatam was spoken in four verses, it had ten characteristics, which will be explained in the next chapter. In the four verses it is first said that the Lord existed before the creation, and thus the beginning of the Śrīmad-Bhāgavatam includes the Vedānta aphorism janmādy asya [SB 1.1.1]. Janmādy asya is the beginning, yet the four verses in which it is said that the Lord is the root of everything that be, beginning from the creation up to the supreme abode of the Lord, naturally explain the ten characteristics. One should not misunderstand by wrong interpretations that the Lord spoke only four verses and that therefore all the rest of the 17,994 verses are useless. The ten characteristics, as will be explained in the next chapter, require so many verses just to explain them properly. Brahmājī had also advised Nārada previously that he should expand the idea he had heard from Brahmājī. Śrī Caitanya Mahāprabhu instructed this to Śrīla Rūpa Gosvāmī in a nutshell, but the disciple Rūpa Gosvāmī expanded this very elaborately, and the same subject was further expanded by Jīva Gosvāmī and even further by Śrī Viśvanātha Cakravartī Ṭhākura. We are just trying to follow in the footsteps of all these authorities. So Śrīmad-Bhāgavatam is not like ordinary fiction or mundane literature. It is unlimited in strength, and however one may expand it according to one's own ability, Bhāgavatam still cannot be finished by such expansion. Śrīmad-Bhāgavatam, being the sound representation of the Lord, is simultaneously explained in four verses and in four billion verses all the same, inasmuch as the Lord is smaller than the atom and bigger than the unlimited sky. Such is the potency of Śrīmad-Bhāgavatam.

TEXT 45

nāradaḥ prāha munaye

sarasvatyās taṭe nṛpa

dhyāyate brahma paramaṁ

vyāsāyāmita-tejase

SYNONYMS

nāradaḥ-the great sage Nārada; prāha-instructed; munaye-unto the great sage; sarasvatyāḥ-of the River Sarasvatī; taṭe-on the bank; nṛpa-O King; dhyāyate-unto the meditative; brahma-Absolute Truth; paramam-the Supreme; vyāsāya-unto Śrīla Vyāsadeva; amita-unlimited; tejase-unto the powerful.

In succession, O King, the great sage Nārada instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the River Sarasvatī.

In the Fifth Chapter of the First Canto of Śrīmad-Bhāgavatam, Nārada instructed the great sage Vyāsadeva as follows:

atho mahā-bhāga bhavān amogha-dṛk

śuci-śravāḥ satya-rato dhṛta-vrataḥ

urukramasyākhila-bandha-muktaye

samādhinānusmara tad viceṣṭitam

"O greatly fortunate, pious philosopher, your name and fame are universal, and you are fixed in the Absolute Truth with spotless character and infallible vision. I ask you to meditate upon the activities of the Personality of Godhead, whose activities are unparalleled."

So in the disciplic succession of the Brahma-sampradāya, the practice of yoga meditation is not neglected. But because the devotees are bhakti-yogīs, they do not undertake the trouble to meditate upon the impersonal Brahman; as indicated here, they meditate on brahma paramam, or the Supreme Brahman. Brahman realization begins from the impersonal effulgence, but by further progress of such meditation, manifestation of the Supreme Soul, Paramātmā realization, takes place. And progressing further, realization of the Supreme Personality of Godhead is fixed. Śrī Nārada Muni, as the spiritual master of Vyāsadeva, knew very well the position of Vyāsadeva, and thus he certified the qualities of Śrīla Vyāsadeva as fixed in the Absolute Truth with great vow, etc. Nārada advised meditation upon the transcendental activities of the Lord. Impersonal Brahman has no activities, but the Personality of Godhead has many activities, and all such activities are transcendental, without any tinge of material quality. If the activities of the Supreme Brahman were material activities, then Nārada would not have advised Vyāsadeva to meditate upon them. And the paraṁ brahma is Lord Śrī Kṛṣṇa, as confirmed in the Bhagavad-gītā. In the Tenth Chapter of the Bhagavad-gītā, when Arjuna realized the factual position of Lord Kṛṣṇa, he addressed Lord Kṛṣṇa in the following words:

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

puruṣaṁ śāśvataṁ divyam

ādi-devam ajaṁ vibhum

[Bg. 10.12]

āhus tvām ṛṣayaḥ sarve

devarṣir nāradas tathā

asito devalo vyāsaḥ

svayaṁ caiva bravīṣi me

[Bg. 10.13]

Arjuna summarized the purpose of the Bhagavad-gītā by his realization of Lord Śrī Kṛṣṇa and thus said, "My dear Personality of Godhead, You are the Supreme Absolute Truth, the Original Person in the eternal form of bliss and knowledge, and this is confirmed by Nārada, Asita, Devala and Vyāsadeva, and, above all, Your personal self has also confirmed it." (Bg. 10.12-13)

When Vyāsadeva fixed his mind in meditation, he did it in bhakti-yoga trance and actually saw the Supreme Person with māyā, the illusory energy, in contraposition. As we have discussed before, the Lord's māyā, or illusion, is also a representation because māyā has no existence without the Lord. Darkness is not independent of light. Without light, no one can experience the contraposition of darkness. However, this māyā, or illusion, cannot overcome the Supreme Personality of Godhead, but stands apart from Him (apāśrayam).

Therefore, perfection of meditation is realization of the Personality of Godhead along with His transcendental activities. Meditation on the impersonal Brahman is a troublesome business for the meditator, as confirmed in the Bhagavad-gītā (12.5): kleśo 'dhikataras teṣām avyaktāsakta-cetasām.

TEXT 46

yad utāhaṁ tvayā pṛṣṭo

vairājāt puruṣād idam

yathāsīt tad upākhyāste

praśnān anyāṁś ca kṛtsnaśaḥ

SYNONYMS

yat-what; uta-is, however; aham-I; tvayā-by you; pṛṣṭaḥ-I am asked; vairājāt-from the universal form; puruṣāt-from the Personality of Godhead; idam-this world; yathā-as it; āsīt-was; tat-that; upākhyāste-I shall explain; praśnān-all the questions; anyān-others; ca-as well as; kṛtsnaśaḥ-in great detail.

O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by explanation of the four verses already mentioned.

As stated in the beginning of the Śrīmad-Bhāgavatam, this great transcendental literature is the ripened fruit of the tree of Vedic knowledge, and therefore all questions that can be humanly possible regarding the universal affairs, beginning from its creation, are all answered in the Śrīmad-Bhāgavatam. The answers depend only on the qualification of the person who explains them. The ten divisions of Śrīmad-Bhāgavatam, as explained by the great speaker Śrīla Śukadeva Gosvāmī, are the limitation of all questions, and intelligent persons will derive all intellectual benefits from them by proper utilization.

Thus end the Bhaktivedanta purports of the Second Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Answers by Citing the Lord's Version."

Chapter Ten

Bhāgavatam Is the Answer to All Questions

TEXT 1

śrī-śuka uvāca

atra sargo visargaś ca

sthānaṁ poṣaṇam ūtayaḥ

manvantareśānukathā

nirodho muktir āśrayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; atra-in this Śrīmad-Bhāgavatam; sargaḥ-statement of the creation of the universe; visargaḥ-statement of subcreation; ca-also; sthānam-the planetary systems; poṣaṇam-protection; ūtayaḥ-the creative impetus; manvantara-changes of Manus; īśa-anukathāḥ-the science of God; nirodhaḥ-going back home, back to Godhead; muktiḥ-liberation; āśrayaḥ-the summum bonum.

Śrī Śukadeva Gosvāmī said: In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.

TEXT 2

daśamasya viśuddhy-arthaṁ

navānām iha lakṣaṇam

varṇayanti mahātmānaḥ

śrutenārthena cāñjasā

SYNONYMS

daśamasya-of the summum bonum; viśuddhi-isolation; artham-purpose; navānām-of the other nine; iha-in this Śrīmad-Bhāgavatam; lakṣaṇam-symptoms; varṇayanti-they describe; mahā-ātmānaḥ-the great sages; śrutena-by Vedic evidences; arthena-by direct explanation; ca-and; añjasā-summarily.

To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages.

TEXT 3

bhūta-mātrendriya-dhiyāṁ

janma sarga udāhṛtaḥ

brahmaṇo guṇa-vaiṣamyād

visargaḥ pauruṣaḥ smṛtaḥ

SYNONYMS

bhūta-the five gross elements (the sky, etc.); mātrā-objects perceived by the senses; indriya-the senses; dhiyām-of the mind; janma-creation; sargaḥ-manifestation; udāhṛtaḥ-is called the creation; brahmaṇaḥ-of Brahmā, the first puruṣa; guṇa-vaiṣamyāt-by interaction of the three modes of nature; visargaḥ-re-creation; pauruṣaḥ-resultant activities; smṛtaḥ-it is so known.

The elementary creation of sixteen items of matter-namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind-is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.

In order to explain the ten divisional symptoms of the Śrīmad-Bhāgavatam, there are seven continuous verses. The first of these under reference pertains to the sixteen elementary manifestations of earth, water, etc., with material ego composed of material intelligence and mind. The subsequent creation is a result of the reactions of the above-mentioned sixteen energies of the first puruṣa, the Mahā-Viṣṇu incarnation of Govinda, as later explained by Brahmā in his treatise Brahma-saṁhitā (5.47) as follows:

yaḥ kāraṇārṇava-jale bhajati sma yoga-

nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ

ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The first puruṣa incarnation of Govinda, Lord Kṛṣṇa, known as the Mahā-Viṣṇu, goes into a yoga-nidrā mystic sleep, and the innumerable universes are situated in potency in each and every hair hole of His transcendental body.

As mentioned in the previous verse, śrutena (or with reference to the Vedic conclusions), the creation is made possible from the Supreme Personality of Godhead directly by manifestation of His particular energies. Without such a Vedic reference, the creation appears to be a product of material nature. This conclusion comes from a poor fund of knowledge. From Vedic reference it is concluded that the origin of all energies (namely internal, external and marginal) is the Supreme Personality of Godhead. And as explained hereinbefore, the illusory conclusion is that creation is made by the inert material nature. The Vedic conclusion is transcendental light, whereas the non-Vedic conclusion is material darkness. The internal potency of the Supreme Lord is identical with the Supreme Lord, and the external potency is enlivened in contact with the internal potency. The parts and parcels of the internal potency which react in contact with the external potency are called the marginal potency, or the living entities.

Thus the original creation is directly from the Supreme Personality of Godhead, or Parambrahman, and the secondary creation, as a reactionary result of the original ingredients, is made by Brahmā. Thus the activities of the whole universe are started.

TEXT 4

sthitir vaikuṇṭha-vijayaḥ

poṣaṇaṁ tad-anugrahaḥ

manvantarāṇi sad-dharma

ūtayaḥ karma-vāsanāḥ

SYNONYMS

sthitiḥ-the right situation; vaikuṇṭha-vijayaḥ-the victory of the Lord of Vaikuṇṭha; poṣaṇam-maintenance; tat-anugrahaḥ-His causeless mercy; manvantarāṇi-the reign of the Manus; sat-dharmaḥ-perfect occupational duty; ūtayaḥ-impetus to work; karma-vāsanāḥ-desire for fruitive work.

The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work.

This material world is created, maintained for some time, and again annihilated by the will of the Lord. The ingredients for creation and the subordinate creator, Brahmā, are first created by Lord Viṣṇu in His first and second incarnations. The first puruṣa incarnation is Mahā-Viṣṇu, and the second puruṣa incarnation is the Garbhodakaśāyī Viṣṇu, from whom Brahmā is created. The third puruṣa avatāra is the Kṣīrodakaśāyī Viṣṇu, who lives as the Supersoul of everything in the universe and maintains the creation generated by Brahmā. Śiva is one of the many sons of Brahmā, and he annihilates the creation. Therefore the original creator of the universe is Viṣṇu, and He is also the maintainer of the created beings by His causeless mercy. As such, it is the duty of all conditioned souls to acknowledge the victory of the Lord and thus become pure devotees and live peacefully in this world, where miseries and dangers are always in existence. The conditioned souls, who take this material creation as the place for satisfaction of the senses and thus are illusioned by the external energy of Viṣṇu, remain again to be subjected to the laws of material nature, creation and destruction.

In the Bhagavad-gītā it is said that beginning from the topmost planet of this universe down to the lowest planet, Pātālaloka, all are destructible, and the conditioned souls may travel in space either by good or bad work or by modern spacecraft, but they are sure to die everywhere, although the duration of life in different planets is different. The only means to attain eternal life is to go back home, back to Godhead, where there is no more rebirth as in the material planets. The conditioned souls, being unaware of this very simple fact because of forgetting their relationship with the Lord of Vaikuṇṭha, try to plan out a permanent life in this material world. Being illusioned by the external energy, they thus become engaged in various types of economic and religious development, forgetting that they are meant for going back home, back to Godhead. This forgetfulness is so strong due to the influence of māyā that the conditioned souls do not at all want to go back to Godhead. By sense enjoyment they become victims of birth and death repeatedly and thus spoil human lives which are chances for going back to Viṣṇu. The directive scriptures made by the Manus in different ages and millenniums are called sad-dharma, good guidance for the human beings, who should take advantage of all the revealed scriptures for their own interest, to make life's successful termination. The creation is not false, but it is a temporary manifestation just to give a chance for the conditioned souls to go back to Godhead. The desire to go back to Godhead and functions performed in that direction form the right path of work. When such a regulative path is accepted, the Lord gives all protection to His devotees by His causeless mercy, while the nondevotees risk their own activities to bind themselves in a chain of fruitive reactions. The word sad-dharma is significant in this connection. Sad-dharma, or duty performed for going back to Godhead and thus becoming His unalloyed devotee, is the only pious activity; all others may pretend to be pious, but actually they are not. It is for this reason only that the Lord advises in the Bhagavad-gītā that one give up all so-called religious activities and completely engage in the devotional service of the Lord to become free from all anxieties due to the dangerous life of material existence. To work situated in sad-dharma is the right direction of life. One's aim of life should be to go back home, back to Godhead, and not be subjected to repeated births and deaths in the material world by getting good or bad bodies for temporary existence. Herein lies the intelligence of human life, and one should desire the activities of life in that way.

TEXT 5

avatārānucaritaṁ

hareś cāsyānuvartinām

puṁsām īśa-kathāḥ proktā

nānākhyānopabṛṁhitāḥ

SYNONYMS

avatāra-incarnation of Godhead; anucaritam-activities; hareḥ-of the Personality of Godhead; ca-also; asya-of His; anuvartinām-followers; puṁsām-of the persons; īśa-kathāḥ-the science of God; proktāḥ-is said; nānā-various; ākhyāna-narrations; upabṛṁhitāḥ-described.

The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees.

During the course of the existence of the cosmic manifestation, the chronology of history is created, recording the activities of the living entities. People in general have a tendency to learn the history and narrations of different men and times, but due to a lack of knowledge in the science of Godhead, they are not apt to study the history of the incarnations of the Personality of Godhead. It should always be remembered that the material creation is created for the salvation of the conditioned souls. The merciful Lord, out of His causeless mercy, descends to various planets in the material world and acts for the salvation of the conditioned souls. That makes the history and narrations worth reading. Śrīmad-Bhāgavatam offers such transcendental topics of the Lord in relationship with great devotees. Therefore the topics of the devotees and the Lord are to be given respectful aural reception.

TEXT 6

nirodho 'syānuśayanam

ātmanaḥ saha śaktibhiḥ

muktir hitvānyathā rūpaṁ

sva-rūpeṇa vyavasthitiḥ

SYNONYMS

nirodhaḥ-the winding up of the cosmic manifestation; asya-of His; anuśayanam-the lying down of the puruṣa incarnation Mahā-Viṣṇu in mystic slumber; ātmanaḥ-of the living entities; saha-along with; śaktibhiḥ-with the energies; muktiḥ-liberation; hitvā-giving up; anyathā-otherwise; rūpam-form; sva-rūpeṇa-in constitutional form; vyavasthitiḥ-permanent situation.

The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Mahā-Viṣṇu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies.

As we have discussed several times, there are two types of living entities. Most of them are ever liberated, or nitya-muktas, while some of them are ever conditioned. The ever-conditioned souls are apt to develop a mentality of lording over the material nature, and therefore the material cosmic creation is manifested to give the ever-conditioned souls two kinds of facilities. One facility is that the conditioned soul can act according to his tendency to lord it over the cosmic manifestation, and the other facility gives the conditioned soul a chance to come back to Godhead. So after the winding up of the cosmic manifestation, most of the conditioned souls merge into the existence of the Mahā-Viṣṇu Personality of Godhead, lying in His mystic slumber, to be created again in the next creation. But some of the conditioned souls, who follow the transcendental sound in the form of Vedic literatures and are thus able to go back to Godhead, attain spiritual and original bodies after quitting the conditional gross and subtle material bodies. The material conditional bodies develop out of the living entities' forgetfulness of their relationship with Godhead, and during the course of the cosmic manifestation, the conditioned souls are given a chance to revive their original status of life with the help of revealed scriptures, so mercifully compiled by the Lord in His different incarnations. Reading or hearing of such transcendental literatures helps one become liberated even in the conditional state of material existence. All the Vedic literatures aim at devotional service to the Personality of Godhead, and as soon as one is fixed upon this point, he at once becomes liberated from conditional life. The material gross and subtle forms are simply due to the conditioned soul's ignorance and as soon as he is fixed in the devotional service of the Lord, he becomes eligible to be freed from the conditioned state. This devotional service is transcendental attraction for the Supreme on account of His being the source of all pleasing humors. Everyone is after some pleasure of humor for enjoyment, but does not know the supreme source of all attraction (raso vai saḥ rasaṁ hy evāyaṁ labdhvānandī bhavati). The Vedic hymns inform everyone about the supreme source of all pleasure; the unlimited fountainhead of all pleasure is the Personality of Godhead, and one who is fortunate enough to get this information through transcendental literatures like Śrīmad-Bhāgavatam becomes permanently liberated to occupy his proper place in the kingdom of God.

TEXT 7

ābhāsaś ca nirodhaś ca

yato 'sty adhyavasīyate

sa āśrayaḥ paraṁ brahma

paramātmeti śabdyate

SYNONYMS

ābhāsaḥ-the cosmic manifestation; ca-and; nirodhaḥ-and its winding up; ca-also; yataḥ-from the source; asti-is; adhyavasīyate-become manifested; saḥ-He; āśrayaḥ-reservoir; param-the Supreme; brahma-Being; paramātmā-the Supersoul; iti-thus; śabdyate-called.

The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absolute Truth.

Synonyms for the supreme source of all energies, as explained in the very beginning of the Śrīmad-Bhāgavatam, are janmādy asya yataḥ [SB 1.1.1], vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam/ brahmeti paramātmeti bhagavān iti śabdyate, called Parambrahma, Paramātmā or Bhagavān. The word iti used here in this verse completes the synonyms and thus indicates Bhagavān. This will be further explained in the later verses, but this Bhagavān ultimately means Lord Kṛṣṇa because the Śrīmad-Bhāgavatam has already accepted the Supreme Personality of Godhead as Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. The original source of all energies, or the summum bonum, is the Absolute Truth, which is called Parambrahma, etc., and Bhagavān is the last word of the Absolute Truth. But even with the synonyms for Bhagavān, such as Nārāyaṇa, Viṣṇu and Puruṣa, the last word is Kṛṣṇa, as confirmed in the Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ samaṁ pravartate [Bg. 10.8], etc. Besides that, the Śrīmad-Bhāgavatam is the representation of Lord Kṛṣṇa as a sound incarnation of the Lord.

kṛṣṇe sva-dhāmopagate

dharma-jñānādibhiḥ saha

kalau naṣṭa-dṛśām eṣaḥ

purāṇārko 'dhunoditaḥ

(SB 1.3.43)

Thus by general conclusion Lord Kṛṣṇa is the ultimate source of all energies, and the word Kṛṣṇa means that. And to explain Kṛṣṇa or the science of Kṛṣṇa, the Śrīmad-Bhāgavatam has been prepared. In the First Canto of Śrīmad-Bhāgavatam this truth is indicated in the questions and answers by Sūta Gosvāmī and great sages like Śaunaka, and in the First and Second Chapters of the canto this is explained. In the Third Chapter this subject is more explicit, and in the Fourth Chapter even more explicit. In the Second Canto the Absolute Truth as the Personality of Godhead is further emphasized, and the indication is the Supreme Lord Kṛṣṇa. The summary of Śrīmad-Bhāgavatam in four verses, as we have already discussed, is succinct. This Supreme Personality of Godhead in the ultimate issue is confirmed by Brahmā in his Brahma-saṁhitā as īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. So it is concluded in the Third Canto of the Śrīmad-Bhāgavatam. The complete subject matter is elaborately explained in the Tenth and Eleventh Cantos of the Śrīmad-Bhāgavatam. In the matter of the changes of the Manus or manvantaras, such as the Svāyambhuva-manvantara and Cākṣuṣa-manvantara, as they are discussed in the Third, Fourth, Fifth, Sixth and Seventh Cantos of Śrīmad-Bhāgavatam, Lord Kṛṣṇa is indicated. In the Eighth Canto the Vaivasvata-manvantara explains the same subject indirectly, and in the Ninth Canto the same purport is there. In the Twelfth Canto the same is further explained, specifically regarding the different incarnations of the Lord. Thus it is concluded by studying the complete Śrīmad-Bhāgavatam that Lord Śrī Kṛṣṇa is the ultimate summum bonum, or the ultimate source of all energy. And according to the grades of worshipers, the indications of the nomenclature may be differently explained as Nārāyaṇa, Brahmā, Paramātmā, etc.

TEXT 8

yo 'dhyātmiko 'yaṁ puruṣaḥ

so 'sāv evādhidaivikaḥ

yas tatrobhaya-vicchedaḥ

puruṣo hy ādhibhautikaḥ

SYNONYMS

yaḥ-one who; adhyātmikaḥ-is possessed of the sense organs; ayam-this; puruṣaḥ-personality; saḥ-he; asau-that; eva-also; adhidaivikaḥ-controlling deity; yaḥ-that which; tatra-there; ubhaya-of both; vicchedaḥ-separation; puruṣaḥ-person; hi-for; ādhibhautikaḥ-the visible body or the embodied living entity.

The individual person possessing different instruments of senses is called the adhyātmic person, and the individual controlling deity of the senses is called adhidaivic. The embodiment seen on the eyeballs is called the adhibhautic person.

The supreme controlling summum bonum is the Personality of Godhead in His plenary portion of Paramātmā, or the Supersoul manifestation. In the Bhagavad-gītā (10.42) it is said:

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

All the controlling deities like Viṣṇu, Brahmā and Śiva are different manifestations of the Paramātmā feature of the Supreme Personality of Godhead Śrī Kṛṣṇa, who exhibits himself in such manners by entering into each and every universe generated from Him. But still apparently there are divisions of the controller and controlled. For example, in the food-controlling department the controller of food is a person made of the same ingredients as the person who is controlled. Similarly, each and every individual in the material world is controlled by the higher demigods. For example, we have our senses, but the senses are controlled by superior controlling deities. We cannot see without light, and the supreme controller of light is the sun. The sun-god is in the sun planet, and we, the individual human beings or any other being on this earth, are all controlled by the sun-god as far as our eyes are concerned. Similarly, all the senses we have are controlled by the superior demigods, who are also as much living entities as we are, but one is empowered while the other is controlled. The controlled living entity is called the adhyātmic person, and the controller is called the adhidaivic person. All these positions in the material world are due to different fruitive activities. Any individual living being can become the sun-god or even Brahmā or any other god in the upper planetary system by a higher grade of pious work, and similarly one becomes controlled by the higher demigods by lower grades of fruitive activities. So every individual living entity is subject to the supreme control of the Paramātmā, who puts everyone in different positions of the controller and the controlled.

That which distinguishes the controller and controlled, i.e. the material body, is called the adhibhautic puruṣa. The body is sometimes called puruṣa, as confirmed in the Vedas in the following hymn: sa vā eṣa puruṣo 'nna-rasamayaḥ. This body is called the anna-rasa embodiment. This body depends on food. The living entity which is embodied does not eat anything, however, because the owner is spirit in essence. The material body requires replacement of matter for the wearing and tearing of the mechanical body. Therefore the distinction between the individual living entity and controlling planetary deities is in the anna-rasamaya body. The sun may have a gigantic body, and the man may have a smaller body, but all these visible bodies are made of matter; nonetheless, the sun-god and the individual person, who are related as the controller and the controlled, are the same spiritual parts and parcels of the Supreme Being, and it is the Supreme Being who places different parts and parcels in different positions. And thus the conclusion is that the Supreme Person is the shelter of all.

TEXT 9

ekam ekatarābhāve

yadā nopalabhāmahe

tritayaṁ tatra yo veda

sa ātmā svāśrayāśrayaḥ

SYNONYMS

ekam-one; ekatara-another; abhāve-in the absence of; yadā-because; na-does not; upalabhāmahe-perceptible; tritayam-in three stages; tatra-there; yaḥ-the one; veda-who knows; saḥ-he; ātmā-the Supersoul; sva-own; āśraya-shelter; āśrayaḥ-of the shelter.

All three of the above-mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. But the Supreme Being who sees every one of them as the shelter of the shelter is independent of all, and therefore He is the supreme shelter.

There are innumerable living entities, one dependent on the other in the relationship of the controlled and the controller. But without the medium of perception, no one can know or understand who is the controlled and who is the controller. For example, the sun controls the power of our vision, we can see the sun because the sun has its body, and the sunlight is useful only because we have eyes. Without our having eyes, the sunlight is useless, and without sunlight the eyes are useless. Thus they are interdependent, and none of them is independent. Therefore the natural question arises concerning who made them interdependent. The one who has made such a relationship of interdependence must be ultimately completely independent. As stated in the beginning of the Śrīmad-Bhāgavatam, the ultimate source of all interdependent objectives is the complete independent subject. This ultimate source of all interdependence is the Supreme Truth or Paramātmā, the Supersoul, who is not dependent on anything else. He is svāśrayāśrayaḥ. He is only dependent on His self, and thus He is the supreme shelter of everything. Although Paramātmā and Brahman are subordinate to Bhagavān, because Bhagavān is Puruṣottama or the Superperson, He is the source of the Supersoul also. In the Bhagavad-gītā (15.18) Lord Kṛṣṇa says that He is the Puruṣottama and the source of everything, and thus it is concluded that Śrī Kṛṣṇa is the ultimate source and shelter of all entities, including the Supersoul and Supreme Brahman. Even accepting that there is no difference between the Supersoul and the individual soul, the individual soul is dependent on the Supersoul for being liberated from the illusion of material energy. The individual is under the clutches of illusory energy, and therefore although qualitatively one with the Supersoul, he is under the illusion of identifying himself with matter. And to get out of this illusory conception of factual life, the individual soul has to depend on the Supersoul to be recognized as one with Him. In that sense also the Supersoul is the supreme shelter. And there is no doubt about it.

The individual living entity, the jīva, is always dependent on the Supersoul, Paramātmā, because the individual soul forgets his spiritual identity whereas the Supersoul, Paramātmā, does not forget His transcendental position. In the Bhagavad-gītā these separate positions of the jīva-ātmā and the Paramātmā are specifically mentioned. In the Fourth Chapter, Arjuna, the jīva soul, is represented as forgetful of his many, many previous births, but the Lord, the Supersoul, is not forgetful. The Lord even remembers when He taught the Bhagavad-gītā to the sun-god some billions of years before. The Lord can remember such millions and billions of years, as stated in the Bhagavad-gītā (7.26) as follows:

vedāhaṁ samatītāni

vartamānāni cārjuna

bhaviṣyāṇi ca bhūtāni

māṁ tu veda na kaścana

The Lord in His eternal blissful body of knowledge is fully aware of all that happened in the past, that which is going on at the present and also what will happen in the future. But in spite of His being the shelter of both the Paramātmā and Brahman, persons with a poor fund of knowledge are unable to understand Him as He is.

The propaganda of the identity of cosmic consciousness with the consciousness of the individual living entities is completely misleading because even such a person or individual soul as Arjuna could not remember his past deeds, although he is always with the Lord. And what can the tiny ordinary man, falsely claiming to be one with the cosmic consciousness, know about his past, present and future?

TEXT 10

puruṣo 'ṇḍaṁ vinirbhidya

yadāsau sa vinirgataḥ

ātmano 'yanam anvicchann

apo 'srākṣīc chuciḥ śucīḥ

SYNONYMS

puruṣaḥ-the Supreme Person, Paramātmā; aṇḍam-the universes; vinirbhidya-making them each separately situated; yadā-when; asau-the same; saḥ-He (the Lord); vinirgataḥ-came out; ātmanaḥ-of Himself; ayanam-lying in place; anvicchan-desiring; apaḥ-water; asrākṣīt-created; śuciḥ-the most pure; śucīḥ-transcendental.

After separating the different universes, the gigantic universal form of the Lord [Mahā-Viṣṇu], which came out of the causal ocean, the place of appearance for the first puruṣa-avatāra, entered into each of the separate universes, desiring to lie on the created transcendental water [Garbhodaka].

After analysis of the living entities and the Supreme Lord, Paramātmā, the independent source of all other living beings, Śrīla Śukadeva Gosvāmī is now presenting the prime necessity for devotional service to the Lord, which is the only occupational business of all living entities. The Supreme Lord Śrī Kṛṣṇa and all His plenary portions and extensions of plenary portions are nondifferent from one another, and thus the supreme independence is in each and every one of them. In order to prove this, Śukadeva Gosvāmī (as promised to King Parīkṣit) describes herein the independence of the puruṣa-avatāra Personality of Godhead, even in the sphere of the material creation. Such activities of the Lord are also transcendental, and therefore they are also līlā, or pastimes, of the absolute Lord. Such pastimes of the Lord are very conducive to the hearers for self-realization in the field of devotional service. Some may argue, why not then relish the transcendental līlā of the Lord as exhibited in the land of Mathurā and Vṛndāvana, which are sweeter than anything in the world? Śrīla Viśvanātha Cakravartī Ṭhākura replies that the pastimes of the Lord in Vṛndāvana are meant to be relished by advanced devotees of the Lord. Neophyte devotees will misunderstand such supreme transcendental activities of the Lord, and therefore the Lord's pastimes in the material sphere related to creation, maintenance and destruction are verily relishable by the prākṛta, or mundane devotees of the Lord. As the yoga system mainly based on bodily exercises is meant for the person who is too much attached to the bodily conception of existence, similarly the Lord's pastimes related to the creation and destruction of the material world are for those who are too materially attached. For such mundane creatures the functions of the body and the functions of the cosmic world through physical laws in relationship with the Lord are also therefore included in understanding of the lawmaker, the Supreme Personality of Godhead. The scientists explain the material functions by so many technological terms of material law, but such blind scientists forget the lawmaker. The Śrīmad-Bhāgavatam points out the lawmaker. One should not be amazed by the mechanical arrangement of the complicated engine or dynamo, but one should praise the engineer who creates such a wonderful working machine. That is the difference between the devotee and the nondevotee. Devotees are always full with praising the Lord, who directs the physical laws. In the Bhagavad-gītā (9.10) the direction of the Lord upon the material nature is described as follows:

mayādhyakṣeṇa prakṛtiḥ

sūyate sacarācaram

hetunānena kaunteya

jagad viparivartate

"The material nature full of physical laws is one of My different energies; therefore it is neither independent nor blind. Because I am transcendentally all-powerful, simply by My glancing over material nature, the physical laws of nature work so wonderfully. The actions and reactions of the physical laws work on that account, and thus the material world is created, maintained and annihilated again and again."

Men with a poor fund of knowledge, however, become astonished by studying the physical laws both within the construction of the individual body and within the cosmic manifestation, and foolishly they decry the existence of God, taking it for granted that the physical laws are independent, without any metaphysical control. The Bhagavad-gītā (9.11) replies to this foolishness in the following words:

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

"The foolish men [mūḍhāḥ] do not know the Personality of Godhead in His eternal form of bliss and knowledge." The foolish man thinks of the transcendental body of the Lord as something like his own, and therefore he cannot think of the unlimited controlling power of the Lord, who is not visible in the acting of the physical laws. The Lord is, however, visible to the naked eyes of people in general when He descends Himself by His own personal potency. Lord Kṛṣṇa incarnated Himself as He is and played very wonderful parts as the Lord Himself, and the Bhagavad-gītā concerns such wonderful actions and knowledge. Yet foolish men will not accept Lord Kṛṣṇa as the Supreme Lord. Generally they consider the infinitesimal and infinite features of the Lord because they themselves are unable to become either the infinitesimal or the infinite, but one should know that the infinite and infinitesimal sizes of the Lord are not His highest glories. The most wonderful manifestation of the Lord's power is exhibited when the infinite Lord becomes visible to our eyes as one of us. Yet His activities are different from those of the finite beings. Lifting a mountain at the age of seven years and marrying sixteen thousand wives in the prime of His youth are some of the examples of His infinite energy, but the mūḍhas, after seeing them or hearing about them, decry them as legendary and take the Lord as one of them. They cannot understand that the Lord Śrī Kṛṣṇa, although in the form of a human being by His own potency, is still the Supreme Lord with full potency as the supreme controller.

When, however, the mūḍhas give submissive and aural reception to the messages of the Lord as in the Śrīmad Bhagavad-gītā or in the Śrīmad-Bhāgavatam through the channel of disciplic succession, such mūḍhas also become devotees of the Lord by the grace of His pure devotees. And for this reason only, either in the Bhagavad-gītā or in the Śrīmad-Bhāgavatam, the pastimes of the Lord in the material world are delineated for the benefit of those men with a poor fund of knowledge.

TEXT 11

tāsv avātsīt sva-sṛṣṭāsu

sahasraṁ parivatsarān

tena nārāyaṇo nāma

yad āpaḥ puruṣodbhavāḥ

SYNONYMS

tāsu-in that; avātsīt-resided; sva-own; sṛṣṭāsu-in the matter of creation; sahasram-one thousand; parivatsarān-years of His measurement; tena-for that reason; nārāyaṇaḥ-the Personality of Godhead named Nārāyaṇa; nāma-name; yat-because; āpaḥ-water; puruṣa-udbhavāḥ-emanated from the Supreme Person.

That Supreme Person is not impersonal and therefore is distinctively a nara, or person. Therefore the transcendental water created from the Supreme Nara is known as nāra. And because He lies down on that water, He is known as Nārāyaṇa.

TEXT 12

dravyaṁ karma ca kālaś ca

svabhāvo jīva eva ca

yad-anugrahataḥ santi

na santi yad-upekṣayā

SYNONYMS

dravyam-physical elements; karma-action; ca-and; kālaḥ-time; ca-also; sva-bhāvaḥ jīvaḥ-the living entities; eva-certainly; ca-also; yat-whose; anugrahataḥ-by the mercy of; santi-exist; na-does not; santi-exist; yat-upekṣayā-by negligence.

One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.

The living entities are the enjoyers of the material ingredients, time, modes, etc., because they want to lord it over the material nature. The Lord is the supreme enjoyer, and the living entities are meant to assist the Lord in His enjoyment and thus participate in the transcendental enjoyment of everyone. The enjoyer and the enjoyed both participate in enjoyment, but, deluded by the illusory energy, the living entities want to become the enjoyer like the Lord, although they are not meant for such enjoyment. The jīvas, the living entities, are mentioned in the Bhagavad-gītā as the Lord's superior nature, or parā prakṛti, and so also it is mentioned in the Viṣṇu Purāṇa. Therefore the living entities are never the puruṣas, or the factual enjoyers. As such, the spirit of enjoyment by the living entity in the material world is false. In the spiritual world the living entities are pure in nature, and therefore they are associates in the enjoyment of the Supreme Lord. In the material world the spirit of enjoyment of the living entities by dint of their own actions (karma) gradually fades by the laws of nature, and thus the illusory energy dictates in the ears of the conditioned souls that they should become one with the Lord. This is the last snare of the illusory energy. When the last illusion is also cleared off by the mercy of the Lord, the living entity again becomes reinstated in his original position and thus becomes actually liberated. For this attainment of liberation from the material clutches, the Lord creates the material world, maintains it for some time (one thousand years of His measurement, as stated in the previous verse), and then again annihilates it by His will. The living entities are therefore completely dependent on the mercy of the Lord, and all their so-called enjoyments by scientific improvement are crushed into dust when the Lord desires.

TEXT 13

eko nānātvam anvicchan

yoga-talpāt samutthitaḥ

vīryaṁ hiraṇmayaṁ devo

māyayā vyasṛjat tridhā

SYNONYMS

ekaḥ-He, one alone; nānātvam-varieties; anvicchan-so desiring; yoga-talpāt-from the bedstead of mystic slumber; samutthitaḥ-thus generated; vīryam-the semina; hiraṇmayam-golden hue; devaḥ-the demigod; māyayā-by the external energy; vyasṛjat-perfectly created; tridhā-in three features.

The Lord, while lying on His bed of mystic slumber, generated the seminal symbol, golden in hue, through external energy out of His desire to manifest varieties of living entities from Himself alone.

In the Bhagavad-gītā (9.7-8) the creation and annihilation of the material world are stated as follows:

sarva-bhūtāni kaunteya

prakṛtiṁ yānti māmikām

kalpa-kṣaye punas tāni

kalpādau visṛjāmy aham

prakṛtiṁ svām avaṣṭabhya

visṛjāmi punaḥ punaḥ

bhūta-grāmam imaṁ kṛtsnam

avaśaṁ prakṛter vaśāt

"At the end of each millennium the creative forces, namely the material nature and the living entities who struggle in the material nature, all merge together into the transcendental body of the Lord, and again when the Lord desires to manifest them, all of them are again displayed by the Lord.

"Therefore the material nature is working under the control of the Lord. All of them, under the agency of material nature and under the control of the Lord, are thus repeatedly created and annihilated by the will of the Lord."

As such, before the creation or manifestation of the material cosmic world, the Lord exists as total energy (mahā-samaṣṭi), and thus desiring Himself to be diffused to many, He expands Himself further into multitotal energy (samaṣṭi). From the multitotal energy He further expands Himself into individuals in three dimensions, namely adhyātmic, adhidaivic and adhibhautic, as explained before (vyaṣṭi). As such, the whole creation and the creative energies are nondifferent and different simultaneously. Because everything is an emanation from Him (the Mahā-Viṣṇu or Mahā-samaṣṭi), nothing of the cosmic energies is different from Him; but all such expanded energies have specific functions and display as designed by the Lord, and therefore they are simultaneously different from the Lord. The living entities are also similar energy (marginal potency) of the Lord, and thus they are simultaneously one with and different from Him.

At the stage of nonmanifestation, the living energies remain potent in the Lord, and when they are let loose in the cosmic manifestation they are exhibited differently in terms of different desires under the modes of nature. Such differential manifestations of the living energies are conditional states of the living entities. The liberated living entities, however, in the sanātana (eternal) manifestation, are unconditionally surrendered souls, and therefore they are not subject to the conditions of creation and annihilation. So this creation takes place by the glance of the Lord from His bedstead of mystic slumber. And thus all the universes and the lord of the universe, Brahmā, are again and again manifested and annihilated.

TEXT 14

adhidaivam athādhyātmam

adhibhūtam iti prabhuḥ

athaikaṁ pauruṣaṁ vīryaṁ

tridhābhidyata tac chṛṇu

SYNONYMS

adhidaivam-the controlling entities; atha-now; adhyātmam-the controlled entities; adhibhūtam-the material bodies; iti-thus; prabhuḥ-the Lord; atha-in this way; ekam-one only; pauruṣam-of His Lordship; vīryam-potency; tridhā-in three; abhidyata-divided; tat-that; śṛṇu-just hear from me.

Just hear from me how the potency of His Lordship divides one into three, called the controlling entities, the controlled entities and the material bodies, in the manner mentioned above.

TEXT 15

antaḥ śarīra ākāśāt

puruṣasya viceṣṭataḥ

ojaḥ saho balaṁ jajñe

tataḥ prāṇo mahān asuḥ

SYNONYMS

antaḥ śarīre-within the body; ākāśāt-from the sky; puruṣasya-of Mahā-Viṣṇu; viceṣṭataḥ-while so trying, or willing; ojaḥ-the energy of the senses; sahaḥ-mental force; balam-bodily strength; jajñe-generated; tataḥ-thereafter; prāṇaḥ-the living force; mahān asuḥ-the fountainhead of everyone's life.

From the sky situated within the transcendental body of the manifesting Mahā-Viṣṇu, sense energy, mental force and bodily strength are all generated, as well as the sum total of the fountainhead of the total living force.

TEXT 16

anuprāṇanti yaṁ prāṇāḥ

prāṇantaṁ sarva-jantuṣu

apānantam apānanti

nara-devam ivānugāḥ

SYNONYMS

anuprāṇanti-follow the living symptoms; yam-whom; prāṇāḥ-senses; prāṇantam-endeavoring; sarva-jantuṣu-in all living entities; apānantam-stop endeavoring; apānanti-all others stop; nara-devam-a king; iva-like; anugāḥ-the followers.

As the followers of a king follow their lord, similarly when the total energy is in motion, all other living entities move, and when the total energy stops endeavoring, all other living entities stop sensual activities.

The individual living entities are completely dependent on the total energy of the supreme puruṣa. No one has independent existence, just as no electric lamp has independent effulgence. Each and every electrical instrument depends fully on the total powerhouse, the total powerhouse depends on the reservoir of water for generating electricity, water depends on the clouds, the clouds depend on the sun, the sun depends on creation, and the creation depends on the movement of the Supreme Personality of Godhead. Thus the Supreme Personality of Godhead is the cause of all causes.

TEXT 17

prāṇenākṣipatā kṣut tṛḍ

antarā jāyate vibhoḥ

pipāsato jakṣataś ca

prāṅ mukhaṁ nirabhidyata

SYNONYMS

prāṇena-by the living force; ākṣipatā-being agitated; kṣut-hunger; tṛṭ-thirst; antarā-from within; jāyate-generates; vibhoḥ-of the Supreme; pipāsataḥ-being desirous to quench the thirst; jakṣataḥ-being desirous to eat; ca-and; prāk-at first; mukham-the mouth; nirabhidyata-was opened.

The living force, being agitated by the virāṭ-puruṣa, generated hunger and thirst, and when He desired to drink and eat, the mouth opened.

The process by which all living beings in the womb of the mother develop their sense organs and sense perceptions appears to follow the same principles in the case of the virāṭ-puruṣa, the sum total of all living entities. Therefore the supreme cause of all generation is not impersonal or without desire. The desires for all kinds of sense perception and sense organs exist in the Supreme, and thus they take place in the individual persons. This desire is the nature of the supreme living being, the Absolute Truth. Because He has the sum total of all mouths, the individual living entities have mouths. Similarly with all other senses and sense organs. Here the mouth is the symbolic representation of all sense organs, for the same principles apply to the others also.

TEXT 18

mukhatas tālu nirbhinnaṁ

jihvā tatropajāyate

tato nānā-raso jajñe

jihvayā yo 'dhigamyate

SYNONYMS

mukhataḥ-from the mouth; tālu-the palate; nirbhinnam-being generated; jihvā-the tongue; tatra-thereupon; upajāyate-becomes manifested; tataḥ-thereupon; nānā-rasaḥ-various tastes; jajñe-became manifested; jihvayā-by the tongue; yaḥ-which; adhigamyate-become relished.

From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.

This gradual process of evolution suggests the explanation of the controlling deities (adhidaiva) because Varuṇa is the controlling deity for all relishable juices. Therefore the mouth becomes the resting place for the tongue, which tastes all the different juices, of which the controlling deity is Varuṇa. This suggests, therefore, that Varuṇa was also generated along with the development of the tongue. The tongue and the palate, being instrumental, are adhibhūtam, or forms of matter, but the functioning deity, who is a living entity, is adhidaiva, whereas the person undergoing the function is adhyātma. Thus the three categories are also explained as to their birth after the opening of the mouth of the virāṭ-puruṣa. The four principles mentioned in this verse serve to explain the three main principles, namely the adhyātma, adhidaiva and adhibhutam, as explained before.

TEXT 19

vivakṣor mukhato bhūmno

vahnir vāg vyāhṛtaṁ tayoḥ

jale caitasya suciraṁ

nirodhaḥ samajāyata

SYNONYMS

vivakṣoḥ-when there was a need to speak; mukhataḥ-from the mouth; bhūmnaḥ-of the Supreme; vahniḥ-fire or the controlling deity of fire; vāk-vibration; vyāhṛtam-speeches; tayoḥ-by both; jale-in the water; ca-however; etasya-of all these; suciram-a very, very long time; nirodhaḥ-suspension; samajāyata-did continue.

When the Supreme desired to speak, speeches were vibrated from the mouth. Then the controlling deity Fire was generated from the mouth. But when He was lying in the water, all these functions remained suspended.

The peculiarity of the gradual development of the different senses is simultaneously supported by their controlling deities. It is to be understood, therefore, that the activities of the sense organs are controlled by the will of the Supreme. The senses are, so to speak, offering a license for the conditioned souls, who are to use them properly under the control of the controlling deity deputed by the Supreme Lord. One who violates such controlling regulations has to be punished by degradation to a lower status of life. Consider, for example, the tongue and its controlling deity, Varuṇa. The tongue is meant for eating, and men, animals and birds each have their different tastes because of different licenses. The taste of human beings and that of the swine are not on the same level. The controlling deity, however, awards or certifies a particular type of body when the particular living entity develops a taste in terms of different modes of nature. If the human being develops taste without discrimination, as does the swine, then the controlling deity is certainly certified for the next term to award him the body of a swine. The swine accepts any kind of foodstuff, including stools, and a human being who has developed such indiscriminate taste must be prepared for a degraded life in the next life. Such a life is also God's grace because the conditioned soul desired a body like that for perfectly tasting a particular type of foodstuff. If a man gets the body of a swine it must be considered the grace of the Lord because the Lord awards the facility. After death the next body is offered by superior control, not blindly. A human being, therefore, must be on his guard as to what sort of body he is going to have in the next life. An irresponsible life of indiscrimination is risky, and that is the declaration of all scriptures.

TEXT 20

nāsike nirabhidyetāṁ

dodhūyati nabhasvati

tatra vāyur gandha-vaho

ghrāṇo nasi jighṛkṣataḥ

SYNONYMS

nāsike-in the nostrils; nirabhidyetām-being developed; dodhūyati-rapidly blowing; nabhasvati-air respiration; tatra-thereupon; vāyuḥ-air; gandha-vahaḥ-smelling odor; ghrāṇaḥ-sense of smell; nasi-in the nose; jighṛkṣataḥ-desiring to smell odors.

Thereafter, when the supreme puruṣa desired to smell odors, the nostrils and respiration were generated, the nasal instrument and odors came into existence, and the controlling deity of air, carrying smell, also became manifested.

The nasal instrument, odor, and the controlling deity air, smelling, etc., all became manifested simultaneously when the Lord desired to smell. The Vedic mantras confirm this statement in the Upaniṣads' statement that everything is first desired by the Supreme before the subordinate living entity can act upon it. The living entity can see only when the Lord sees, the living entity can smell when the Lord smells, and so on. The idea is that the living entity cannot do anything independently. He can simply think of doing something independently, but he cannot act independently. This independence in thinking is there by the grace of the Lord, but the thinking can be given shape by the grace of the Lord, and therefore the common saying is that man proposes and God disposes. The whole explanation is on the subject of the absolute dependence of the living entities and absolute independence of the Supreme Lord. Less intelligent persons claiming to be on an equal level with God must first prove themselves to be absolute and independent, and then they must substantiate their claim to being one with God.

TEXT 21

yadātmani nirālokam

ātmānaṁ ca didṛkṣataḥ

nirbhinne hy akṣiṇī tasya

jyotiś cakṣur guṇa-grahaḥ

SYNONYMS

yadā-while; ātmani-unto Himself; nirālokam-without any light; ātmānam-His own transcendental body; ca-also other bodily forms; didṛkṣataḥ-desired to look upon; nirbhinne-due to being sprouted; hi-for; akṣiṇī-of the eyes; tasya-of Him; jyotiḥ-the sun; cakṣuḥ-the eyes; guṇa-grahaḥ-the power of seeing.

Thus when everything existed in darkness, the Lord desired to see Himself and all that was created. Then the eyes, the illuminating god Sun, the power of vision and the object of sight all became manifested.

The universe is by nature dense darkness, and therefore the total creation is called tamas, or darkness. The night is the real feature of the universe, for then one cannot see anything, including oneself. The Lord, out of His causeless mercy, first desired to see Himself and all the creation as well, and thus the sun became manifested, the power of vision for all living entities became possible, and the objects of vision were also manifested. This means that the whole phenomenal world became visible after the creation of the sun.

TEXT 22

bodhyamānasya ṛṣibhir

ātmanas taj jighṛkṣataḥ

karṇau ca nirabhidyetāṁ

diśaḥ śrotraṁ guṇa-grahaḥ

SYNONYMS

bodhyamānasya-desiring to understand; ṛṣibhiḥ-by the authorities; ātmanaḥ-of the Supreme Being; tat-that; jighṛkṣataḥ-when He desired to take up; karṇau-the ears; ca-also; nirabhidyetām-became manifested; diśaḥ-the direction or the god of air; śrotram-the power of hearing; guṇa-grahaḥ-and the objects of hearing.

By development of the desire of the great sages to know, the ears, the power of hearing, the controlling deity of hearing, and the objects of hearing became manifested. The great sages desired to hear about the Self.

As stated in the Bhagavad-gītā, by advancement of knowledge one should try to know about the Supreme Lord, the summum bonum of everything. Knowledge does not mean knowledge only of the laws of nature or physical knowledge, which are working by the direction of the Lord. The scientists are eager to hear about the physical laws working in material nature. They are eager to hear through the medium of radio and television about things taking place far away from them on other planets, but they should know that the power of hearing and the instruments for hearing were given to them by the Lord for hearing about the Self, or about the Lord. Unfortunately the power of hearing is misused in hearing the vibrations of mundane affairs. The great sages were interested in hearing about the Lord through Vedic knowledge and nothing more. That is the beginning of aural reception of knowledge.

TEXT 23

vastuno mṛdu-kāṭhinya-

laghu-gurv-oṣṇa-śītatām

jighṛkṣatas tvaṅ nirbhinnā

tasyāṁ roma-mahī-ruhāḥ

tatra cāntar bahir vātas

tvacā labdha-guṇo vṛtaḥ

SYNONYMS

vastunaḥ-of all matter; mṛdu-softness; kāṭhinya-hardness; laghu-lightness; guru-heaviness; oṣṇa-warmness; śītatām-coldness; jighṛkṣataḥ-desiring to perceive; tvak-the touch sensation; nirbhinnā-distributed; tasyām-in the skin; roma-hairs on the body; mahī-ruhāḥ-as well as the trees, the controlling deities; tatra-there; ca-also; antaḥ-within; bahiḥ-outside; vātaḥ tvacā-the sense of touch or the skin; labdha-having been perceived; guṇaḥ-objects of sense perception; vṛtaḥ-generated.

When there was a desire to perceive the physical characteristics of matter, such as softness, hardness, warmth, cold, lightness and heaviness, the background of sensation, the skin, the skin pores, the hairs on the body and their controlling deities (the trees) were generated. Within and outside the skin is a covering of air through which sense perception became prominent.

The physical characteristics of matter, such as softness, are subjects of sense perception, and thus physical knowledge is the subject matter of the touch sensation. One can measure the temperature of matter by touching with the hand, and one can measure the weight of an object by lifting it with the hand and thus estimate its heaviness or lightness. The skin, the skin pores and the hairs on the body are all interdependent with the touch sensation. The air blowing within and outside the skin is also an object of sense perception. This sense perception is also a source of knowledge, and therefore it is suggested here that physical or physiological knowledge is subordinate to the knowledge of the Self, as above mentioned. Knowledge of Self can expand to the knowledge of phenomena, but physical knowledge cannot lead to knowledge of the Self.

There is, however, an intimate relation between the hairs on the body and the vegetation on the body of the earth. The vegetables are nourishment for the skin both as food and medicine, as stated in the Third Canto: tvacam asya vinirbhinnāṁ viviśur dhiṣṇyam oṣadhīḥ.

TEXT 24

hastau ruruhatus tasya

nānā-karma-cikīrṣayā

tayos tu balavān indra

ādānam ubhayāśrayam

SYNONYMS

hastau-the hands; ruruhatuḥ-manifested; tasya-His; nānā-various; karma-work; cikīrṣayā-being so desirous; tayoḥ-of them; tu-however; balavān-to give strength; indraḥ-the demigod in heaven; ādānam-activities of the hand; ubhaya-āśrayam-dependent on both the demigod and the hand.

Thereafter when the Supreme Person desired to perform varieties of work, the two hands and their controlling strength, and Indra, the demigod in heaven, became manifested, as also the acts dependent on both the hands and the demigod.

In every item we can note with profit that the sense organs of the living entity are never independent at any stage. The Lord is known as the Lord of the senses (Hṛṣīkeśa). Thus the sense organs of the living entities are manifested by the will of the Lord, and each organ is controlled by a certain type of demigod. No one, therefore, can claim any proprietorship of the senses. The living entity is controlled by the senses, the senses are controlled by the demigods, and the demigods are the servants of the Supreme Lord. That is the arrangement in the system of creation. The whole thing is controlled ultimately by the Supreme Lord, and there is no independence either of the material nature or of the living entity. The illusioned living entity who claims to be the lord of his senses is under the clutches of the external energy of the Lord. As long as a living entity continues to be puffed up by his tiny existence, he is to be understood to be under the stringent control of the external energy of the Lord, and there is no question of liberation from the clutches of illusion (māyā), however much one may declare himself a liberated soul.

TEXT 25

gatiṁ jigīṣataḥ pādau

ruruhāte 'bhikāmikām

padbhyāṁ yajñaḥ svayaṁ havyaṁ

karmabhiḥ kriyate nṛbhiḥ

SYNONYMS

gatim-movement; jigīṣataḥ-so desiring; pādau-the legs; ruruhāte-being manifested; abhikāmikām-purposeful; padbhyām-from the legs; yajñaḥ-Lord Viṣṇu; svayam-personally Himself; havyam-the duties; karmabhiḥ-by one's occupational duty; kriyate-caused to be done; nṛbhiḥ-by different human beings.

Thereupon, because of His desiring to control movement, His legs became manifested, and from the legs the controlling deity named Viṣṇu was generated. By His personal supervision of this act, all varieties of human being are busily engaged in dutiful occupational sacrifice.

Every human being is engaged in his particular occupational duty, and such activities are visible as men go hither and thither. This is very prominently visible in big cities of the world: people are going all over the cities with great concern, from one place to another. This movement is not limited only to the cities, but is also visible outside the cities from one place to another, or from one city to another, by different means of vehicles. Men are moving by cars and rails on the roads, by subways within the earth and by planes in the sky for the purpose of business success. But in all these movements the real purpose is to earn wealth for comfortable life. For this comfortable life the scientist is engaged, the artist is engaged, the engineer is engaged, the technician is engaged, all in different branches of human activity. But they do not know how to make the activities purposeful to fulfill the mission of human life. Because they do not know this secret, all their activities are targeted towards the goal of sense gratification without control, and therefore by all this business they are unknowingly entering into the deep regions of darkness.

Because they have been captivated by the external energy of the Supreme Lord, they have completely forgotten the Supreme Lord Viṣṇu, and thus they have taken it for granted that this life, as presently manifested under the conditions of material nature, is all in all for enjoying the highest amount of sense gratification. But such a wrong conception of life cannot give anyone the desired peace of mind, and thus in spite of all advancement in knowledge by use of the resources of nature, no one is happy in this material civilization. The secret is that at every step they should try to execute sacrifices toward the path of world peace. The Bhagavad-gītā (18.45-46) also advises the same secret in the following verses.

sve sve karmaṇy abhirataḥ

saṁsiddhiṁ labhate naraḥ

sva-karma-nirataḥ siddhiṁ

yathā vindati tac chṛṇu

yataḥ pravṛttir bhūtānāṁ

yena sarvam idaṁ tatam

sva-karmaṇā tam abhyarcya

siddhiṁ vindati mānavaḥ

The Lord said to Arjuna: "Just hear from Me how one can attain the highest perfection in life simply by discharging his specified occupational duty. Man can attain the highest perfection of life by worshiping the Supreme Lord and by performing sacrifice for the sake of the Supreme Lord Viṣṇu, who is all-pervading and by whose control every living being acquires his desired facilities, according to his personal propensity."

There is no harm in having different propensities in life because every human being is proportionately independent to chalk out the plan of his life by different occupations, but one should make it a point in his life to know perfectly well that he is not independent absolutely. One is certainly under the control of the Supreme Lord and under different agencies. Knowing this, one should make it a point that by his work and the result of his labor he serves the Supreme Lord as prescribed by the authorities expert in the transcendental loving service of the Supreme Lord Viṣṇu. For performing such occupational duties of life the leg is the most important instrument of the body because without the help of the legs one cannot move from one place to another, and therefore the Lord has special control over the legs of all human beings, which are meant for performing yajñas.

TEXT 26

nirabhidyata śiśno vai

prajānandāmṛtārthinaḥ

upastha āsīt kāmānāṁ

priyaṁ tad-ubhayāśrayam

SYNONYMS

nirabhidyata-came out; śiśnaḥ-the genitals; vai-certainly; prajā-ānanda-sex pleasure; amṛta-arthinaḥ-aspiring to taste the nectar; upasthaḥ-the male or female organ; āsīt-came into existence; kāmānām-of the lustful; priyam-very dear; tat-that; ubhaya-āśrayam-shelter for both.

Thereupon, for sexual pleasure, begetting offspring and tasting heavenly nectar, the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Prajāpati. The object of sexual pleasure and the controlling deity are under the control of the genitals of the Lord.

The heavenly pleasure for the conditioned soul is sexual pleasure, and this pleasure is tasted by the genitals. The woman is the object of sexual pleasure, and both the sense perception of sexual pleasure and the woman are controlled by the Prajāpati, who is under the control of the Lord's genitals. The impersonalist must know from this verse that the Lord is not impersonal, for He has His genitals, on which all the pleasurable objects of sex depend. No one would have taken the trouble to maintain children if there were no taste of heavenly nectar by means of sexual intercourse. This material world is created to give the conditioned souls a chance for rejuvenation for going back home, back to Godhead, and therefore generation of the living being is necessary for upkeep of the purpose of creation. Sexual pleasure is an impetus for such action, and as such one can even serve the Lord in the act of such sexual pleasure. The service is counted when the children born of such sexual pleasure are properly trained in God consciousness. The whole idea of material creation is to revive the dormant God consciousness of the living entity. In forms of life other than the human form, sexual pleasure is prominent without any motive of service for the mission of the Lord. But in the human form of life the conditioned soul can render service to the Lord by creating progeny suitable for the attainment of salvation. One can beget hundreds of children and enjoy the celestial pleasure of sexual intercourse, provided he is able to train the children in God consciousness. Otherwise begetting children is on the level of the swine. Rather, the swine is more expert than the human being because the swine can beget a dozen piglets at a time, whereas the human being can give birth to only one at a time. So one should always remember that the genitals, sexual pleasure, the woman and the offspring are all related in the service of the Lord, and one who forgets this relationship in the service of the Supreme Lord becomes subjected to the threefold miseries of material existence by the laws of nature. Perception of sexual pleasure is there even in the body of the dog, but there is no sense of God consciousness. The human form of life is distinct from that of the dog by the perception of God consciousness.

TEXT 27

utsisṛkṣor dhātu-malaṁ

nirabhidyata vai gudam

tataḥ pāyus tato mitra

utsarga ubhayāśrayaḥ

SYNONYMS

utsisṛkṣoḥ-desiring to evacuate; dhātu-malam-refuse of eatables; nirabhidyata-became open; vai-certainly; gudam-the evacuating hole; tataḥ-thereafter; pāyuḥ-the evacuating sense organ; tataḥ-thereafter; mitraḥ-the controlling demigod; utsargaḥ-the substance evacuated; ubhaya-both; āśrayaḥ-shelter.

Thereafter, when He desired to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity.

Even in the matter of evacuating stool, the refuse is controlled, so how can the living entity claim to be independent?

TEXT 28

āsisṛpsoḥ puraḥ puryā

nābhi-dvāram apānataḥ

tatrāpānas tato mṛtyuḥ

pṛthaktvam ubhayāśrayam

SYNONYMS

āsisṛpsoḥ-desiring to go everywhere; puraḥ-in different bodies; puryāḥ-from one body; nābhi-dvāram-the navel or abdominal hole; apānataḥ-was manifested; tatra-thereupon; apānaḥ-stopping of the vital force; tataḥ-thereafter; mṛtyuḥ-death; pṛthaktvam-separately; ubhaya-both; āśrayam-shelter.

Thereafter, when He desired to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the shelter for both, namely death and the separating force.

The prāṇa-vāyu continues the life, and the apāna-vāyu stops the living force. Both the vibrations are generated from the abdominal hole, the navel. This navel is the joint from one body to the other. Lord Brahmā was born of the abdominal hole of Garbhodakaśāyī Viṣṇu as a separate body, and the same principle is followed even in the birth of any ordinary body. The body of the child develops from the body of the mother, and when the child is separated from the body of the mother, it is separated by cutting the navel joint. And that is the way the Supreme Lord manifested Himself as separated many. The living entities are therefore separated parts, and thus they have no independence.

TEXT 29

āditsor anna-pānānām

āsan kukṣy-antra-nāḍayaḥ

nadyaḥ samudrāś ca tayos

tuṣṭiḥ puṣṭis tad-āśraye

SYNONYMS

āditsoḥ-desiring to have; anna-pānānām-of food and drink; āsan-there became; kukṣi-the abdomen; antra-the intestines; nāḍayaḥ-and the arteries; nadyaḥ-the rivers; samudrāḥ-seas; ca-also; tayoḥ-of them; tuṣṭiḥ-sustenance; puṣṭiḥ-metabolism; tat-of them; āśraye-the source.

When there was a desire to have food and drink, the abdomen and the intestines and also the arteries became manifested. The rivers and seas are the source of their sustenance and metabolism.

The controlling deities of the intestines are the rivers, and those of the arteries, the seas. Fulfillment of the belly with food and drink is the cause of sustenance, and the metabolism of the food and drink replaces the waste of the bodily energies. Therefore, the body's health is dependent on healthy actions of the intestines and the arteries. The rivers and the seas, being the controlling deities of the two, keep the intestines and the arteries in healthy order.

TEXT 30

nididhyāsor ātma-māyāṁ

hṛdayaṁ nirabhidyata

tato manaś candra iti

saṅkalpaḥ kāma eva ca

SYNONYMS

nididhyāsoḥ-being desirous to know; ātma-māyām-own energy; hṛdayam-the location of the mind; nirabhidyata-was manifested; tataḥ-thereafter; manaḥ-the mind; candraḥ-the controlling deity of the mind, the moon; iti-thus; saṅkalpaḥ-determination; kāmaḥ-desire; eva-as much as; ca-also.

When there was a desire to think about the activities of His own energy, then the heart (the seat of the mind), the mind, the moon, determination and all desire became manifested.

The heart of every living entity is the seat of the Supersoul, Paramātmā, a plenary expansion of the Supreme Personality of Godhead. Without His presence the living entity cannot get into the working energy according to his past deeds. The living entities who are conditioned in the material world are manifested in the creation in terms of respective inclinations inherent in them, and the requisite material body is offered to each and every one of them by the material energy under the direction of the Supersoul. This is explained in the Bhagavad-gītā (9.10). When, therefore, the Supersoul is situated in the heart of the conditioned soul, the requisite mind is manifested in the conditioned soul, and he becomes conscious of his occupation as one is conscious of his duty after waking up from slumber. Therefore the material mind of the living entity develops when the Supersoul sits on his heart, after which the mind, the controlling deity (moon), and then the activities of the mind (namely thinking, feeling and willing) all take place. The activities of the mind cannot begin without the manifestation of the heart, and the heart becomes manifested when the Lord wants to see the activities of the material creation.

TEXT 31

tvak-carma-māṁsa-rudhira-

medo-majjāsthi-dhātavaḥ

bhūmy-ap-tejomayāḥ sapta

prāṇo vyomāmbu-vāyubhiḥ

SYNONYMS

tvak-the thin layer on the skin; carma-skin; māṁsa-flesh; rudhira-blood; medaḥ-fat; majjā-marrow; asthi-bone; dhātavaḥ-elements; bhūmi-earth; ap-water; tejaḥ-fire; mayāḥ-predominating; sapta-seven; prāṇaḥ-breathing air; vyoma-sky; ambu-water; vāyubhiḥ-by the air.

The seven elements of the body, namely the thin layer on the skin, the skin itself, the flesh, blood, fat, marrow and bone, are all made of earth, water and fire, whereas the life breath is produced by the sky, water and air.

The construction of the whole material world is prominently made by three elements, namely earth, water and fire. But the living force is produced by sky, air and water. So water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five. This material body is thus an embodiment of the five elements, and the gross manifestation is perceived because of three, namely earth, water, and fire. Sensations of touch are perceived due to the thin layer on the skin, and bone is as good as hard stone. The breathing air of life is produced of sky, air and water, and therefore open air, regular bath and ample space in which to live are favorable for healthy vitality. Fresh produce from the earth like grains and vegetables, as well as fresh water and heat, is good for the upkeep of the gross body.

TEXT 32

guṇātmakānīndriyāṇi

bhūtādi-prabhavā guṇāḥ

manaḥ sarva-vikārātmā

buddhir vijñāna-rūpiṇī

SYNONYMS

guṇa-ātmakāni-attached to the qualities; indriyāṇi-the senses; bhūta-ādi-material ego; prabhavāḥ-influenced by; guṇāḥ-the modes of material nature; manaḥ-the mind; sarva-all; vikāra-affection (happiness and distress); ātmā-form; buddhiḥ-intelligence; vijñāna-deliberation; rūpiṇī-featuring.

The sense organs are attached to the modes of material nature, and the modes of material nature are products of the false ego. The mind is subjected to all kinds of material experiences (happiness and distress), and the intelligence is the feature of the mind's deliberation.

Illusioned by the material nature, the living entity identifies with false ego. More clearly, when the living entity is entrapped by the material body, he at once identifies with the bodily relationships, forgetting his own identity as spirit soul. This false ego associates with different modes of material nature, and thus the senses become attached to the modes of material nature. Mind is the instrument for feeling different material experiences, but intelligence is deliberative and can change everything for the better. The intelligent person, therefore, can attain salvation from the illusion of material existence by proper use of intelligence. An intelligent person can detect the awkward position of material existence and thus begin to inquire as to what he is, why he is subjected to different kinds of miseries, and how to get rid of all miseries, and thus, by good association, an advanced intelligent person can turn towards the better life of self-realization. It is advised, therefore, that an intelligent person associate with the great sages and saints who are on the path of salvation. By such association, one can receive instructions which are able to slacken the conditioned soul's attachment for matter, and thus the intelligent man gradually gets rid of the illusion of matter and false ego and is promoted to the real life of eternity, knowledge and bliss.

TEXT 33

etad bhagavato rūpaṁ

sthūlaṁ te vyāhṛtaṁ mayā

mahy-ādibhiś cāvaraṇair

aṣṭabhir bahir āvṛtam

SYNONYMS

etat-all these; bhagavataḥ-of the Personality of Godhead; rūpam-form; sthūlam-gross; te-unto you; vyāhṛtam-explained; mayā-by me; mahī-the planets; ādibhiḥ-and so on; ca-unlimitedly; avaraṇaiḥ-by coverings; aṣṭabhiḥ-by eight; bahiḥ-external; āvṛtam-covered.

Thus by all this, the external feature of the Personality of Godhead is covered by gross forms such as those of planets, which were explained to you by me.

As explained in the Bhagavad-gītā (7.4), the separated material energy of the Personality of Godhead is covered by eight kinds of material coverings: earth, water, fire, air, sky, mind, intelligence and false ego. All these are emanations from the Personality of Godhead as His external energy. These coverings are just like the covering of clouds for the sun. The cloud is a creation of the sun, yet it actually covers the eyes so that one cannot see the sun. The sun cannot be covered by the clouds. The cloud can at utmost extend a few hundreds of miles in the sky, but the sun is far greater than millions of miles. So a hundred-mile covering is not competent to cover millions of miles. Therefore, one of the various energies of the Supreme Personality of Godhead cannot, of course, cover the Lord. But these coverings are created by Him to cover the eyes of the conditioned souls who want to lord it over the material nature. Actually the conditioned souls are covered by the illusory creative cloud of matter, and the Lord reserves the right of not being exposed to their eyes. Because they have no eyes of transcendental vision and because they cannot see the Personality of Godhead, they therefore deny the existence of the Lord and the transcendental form of the Lord. The covering of the gigantic material feature is accepted by such men with a poor fund of knowledge, and how this is so is explained in the following verse.

TEXT 34

ataḥ paraṁ sūkṣmatamam

avyaktaṁ nirviśeṣaṇam

anādi-madhya-nidhanaṁ

nityaṁ vāṅ-manasaḥ param

SYNONYMS

ataḥ-therefore; param-transcendental; sūkṣmatamam-finer than the finest; avyaktam-unmanifested; nirviśeṣaṇam-without material features; anādi-without beginning; madhya-without an intermediate stage; nidhanam-without end; nityam-eternal; vāk-words; manasaḥ-of the mind; param-transcendental.

Therefore beyond this [gross manifestation] is a transcendental manifestation finer than the finest form. It has no beginning, no intermediate stage and no end; therefore it is beyond the limits of expression or mental speculation and is distinct from the material conception.

The gross external body of the Supreme is manifested at certain intervals, and thus the external feature or form of the Supreme Personality of Godhead is not the eternal form of the Lord, which has no beginning, no intermediate stage and no end. Anything which has a beginning, interim and end is called material. The material world is begun from the Lord, and thus the form of the Lord, before the beginning of the material world, is certainly transcendental to the finest, or the finer material conception. The ether in the material world is considered to be the finest. Finer than the ether is mind, intelligence, and false ego. But all eight of the outward coverings are explained as outer coverings of the Absolute Truth. The Absolute Truth is therefore beyond the expression and speculation of the material conception. He is certainly transcendental to all material conceptions. This is called nirviśeṣaṇam. One should not, however, misunderstand nirviśeṣaṇam as being without any transcendental qualifications. Viśeṣaṇam means qualities. Therefore nir added to it means that he has no material qualities or variegatedness. This nullifying expression is described in four transcendental qualifications, namely unmanifested, transcendental, eternal, and beyond the conception of mind or word. Beyond the limits of words means negation of the material conception. Unless one is transcendentally situated, it is not possible to know the transcendental form of the Lord.

TEXT 35

amunī bhagavad-rūpe

mayā te hy anuvarṇite

ubhe api na gṛhṇanti

māyā-sṛṣṭe vipaścitaḥ

SYNONYMS

amunī-all these; bhagavat-unto the Supreme Personality of Godhead; rūpe-in the forms; mayā-by me; te-unto you; hi-certainly; anuvarṇite-described respectively; ubhe-both; api-also; na-never; gṛhṇanti-accepts; māyā-external; sṛṣṭe-being so manifested; vipaḥ-citaḥ-the learned one who knows.

Neither of the above forms of the Lord, as just described unto you from the material angle of vision, is accepted by the pure devotees of the Lord who know Him well.

The impersonalists think of the Absolute Personality of Godhead in two different ways, as above mentioned. On the one hand they worship the Lord in His viśva-rūpa, or all-pervading universal form, and on the other they think of the Lord's unmanifested, indescribable, subtle form. The theories of pantheism and monism are respectively applicable to these two conceptions of the Supreme as gross and subtle, but both of them are rejected by the learned pure devotees of the Lord because they are aware of the factual position. This is very clearly mentioned in the Eleventh Chapter of the Bhagavad-gītā, which records Arjuna's experience of the viśva-rūpa of the Supreme Lord Śrī Kṛṣṇa.

adṛṣṭa-pūrvaṁ hṛṣito 'smi dṛṣṭvā

bhayena ca pravyathitaṁ mano me

tad eva me darśaya deva rūpaṁ

prasīda deveśa jagan-nivāsa

(Bg. 11.45)

Arjuna, as a pure devotee of the Lord, never previously saw the contemplated universal form of the Lord (viśva-rūpa), but when he did see it, his curiosities were satisfied. But he was not happy to see such a form of the Lord because of his attachment as a pure devotee. He was afraid to see the gigantic form of the Lord. He therefore prayed to the Lord to assume His four-handed Nārāyaṇa or Kṛṣṇa form, which alone could please Arjuna. Undoubtedly the Lord has the supreme potency to exhibit Himself in multifarious forms, but the pure devotees of the Lord are interested in His forms as eternally exhibited in the abode of the Lord, known as the tripād-vibhūti or kingdom of God. The Lord in the tripād-vibhūti abode exhibits Himself in two forms, either with four hands or with two hands. The viśva-rūpa exhibited in the material manifestation has unlimited hands and unlimited dimensions with everything unlimited. The pure devotees of the Lord worship Him in His Vaikuṇṭha forms as Nārāyaṇa or Kṛṣṇa. Sometimes the same Vaikuṇṭha forms of the Lord are in the material world also by His grace as Śrī Rāma, Śrī Kṛṣṇa, Śrī Narasiṁhadeva, etc., and thus the pure devotees also worship them. Usually the features shown in the material world have no existence in the Vaikuṇṭha planets, and thus they are not accepted by the pure devotees. What the pure devotees worship from the very beginning are eternal forms of the Lord existing in the Vaikuṇṭha planets. The nondevotee impersonalists imagine the material forms of the Lord, and ultimately they merge in the impersonal brahmajyoti of the Lord, whereas the pure devotees of the Lord are worshipers of the Lord both in the beginning and also in the perfect stage of salvation, eternally. The worship of the pure devotee never stops, whereas the worship of the impersonalist stops after his attainment of salvation, when he merges in the impersonal form of the Lord known as the brahmajyoti. Therefore the pure devotees of the Lord are described here as vipaścita, or the learned who are in the knowledge of the Lord perfectly.

TEXT 36

sa vācya-vācakatayā

bhagavān brahma-rūpa-dhṛk

nāma-rūpa-kriyā dhatte

sakarmākarmakaḥ paraḥ

SYNONYMS

saḥ-He; vācya-by His forms and activities; vācakatayā-by His transcendental qualities and entourage; bhagavān-the Personality of Godhead; brahma-absolute; rūpa-dhṛk-by accepting visible forms; nāma-name; rūpa-form; kriyā-pastimes; dhatte-accepts; sa-karma-engaged in work; akarmakaḥ-without being affected; paraḥ-transcendence.

He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged.

Whenever there is a need of material creation, the transcendental Personality of Godhead accepts forms in the material world for creation, maintenance and destruction. One should be intelligent enough to know His activities in truth and not be biased to conclude that He descends to the material world by accepting a form created by material nature. Any form accepted from the material nature has its affection for everything done in the material world. A conditioned soul who accepts a material form for undergoing a certain term of material activities is subjected to the laws of matter. But here in this verse it is clearly stated that although the forms and activities of the Lord appear to be the same as those of a conditioned soul, they are supernatural and impossible for the conditioned soul. He, the Supreme Personality of Godhead, is always unaffected by such activities. In the Bhagavad-gītā (4.14) the Lord says:

na māṁ karmāṇi limpanti

na me karma-phale spṛhā

iti māṁ yo 'bhijānāti

karmabhir na sa badhyate

The Lord is never affected by the activities which He apparently performs by His different incarnations and personalities, nor does He have any desire to achieve success by fruitive activities. The Lord is full by His different potencies of wealth, strength, fame, beauty, knowledge and renunciation, and thus He has no reason for physical exertion like the conditioned soul. Therefore an intelligent person who can distinguish between the transcendental activities of the Lord and the activities of the conditioned souls is also not bound by the reactions of activities. The Lord as Viṣṇu, Brahmā and Śiva conducts the three modes of material nature. From Viṣṇu is born Brahmā, and from Brahmā is born Śiva. Sometimes Brahmā is a separated part of Viṣṇu, and sometimes Brahmā is Viṣṇu Himself. Thus Brahmā creates the different species of life all over the universe, which means that the Lord creates the whole manifestation either by Himself or through the agency of His authorized deputies.

TEXTS 37-40

prajā-patīn manūn devān

ṛṣīn pitṛ-gaṇān pṛthak

siddha-cāraṇa-gandharvān

vidyādhrāsura-guhyakān

kinnarāpsaraso nāgān

sarpān kimpuruṣān narān

mātṝ rakṣaḥ-piśācāṁś ca

preta-bhūta-vināyakān

kūṣmāṇḍonmāda-vetālān

yātudhānān grahān api

khagān mṛgān paśūn vṛkṣān

girīn nṛpa sarīsṛpān

dvi-vidhāś catur-vidhā ye 'nye

jala-sthala-nabhaukasaḥ

kuśalākuśalā miśrāḥ

karmaṇāṁ gatayas tv imāḥ

SYNONYMS

prajā-patīn-Brahmā and his sons like Dakṣa and others; manūn-the periodical heads like Vaivasvata Manu; devān-like Indra, Candra and Varuṇa; ṛṣīn-like Bhṛgu and Vasiṣṭha; pitṛ-gaṇān-the inhabitants of the Pitā planets; pṛthak-separately; siddha-the inhabitants of the Siddha planet; cāraṇa-the inhabitants of the Cāraṇa planet; gandharvān-the inhabitants of the Gandharva planets; vidyādhra-the inhabitants of the Vidyādhara planet; asura-the atheists; guhyakān-the inhabitants of the Yakṣa planet; kinnara-the inhabitants of the Kinnara planet; apsarasaḥ-the beautiful angels of the Apsarā planet; nāgān-the serpentine inhabitants of Nāgaloka; sarpān-the inhabitants of Sarpaloka (snakes); kimpuruṣān-the monkey-shaped inhabitants of the Kimpuruṣa planet; narān-the inhabitants of earth; mātṛ-the inhabitants of Mātṛloka; rakṣaḥ-the inhabitants of the demoniac planet; piśācān-the inhabitants of Piśācaloka; ca-also; preta-the inhabitants of Pretaloka; bhūta-the evil spirits; vināyakān-the goblins; kūṣmāṇḍa-will-o'-the-wisp; unmāda-lunatics; vetālān-the jinn; yātudhānān-a particular type of evil spirit; grahān-the good and evil stars; api-also; khagān-the birds; mṛgān-the forest animals; paśūn-the household animals; vṛkṣān-the ghosts; girīn-the mountains; nṛpa-O King; sarīsṛpān-reptiles; dvi-vidhāḥ-the moving and the standing living entities; catuḥ-vidhāḥ-living entities born from embryos, eggs, perspiration and seeds; ye-others; anye-all; jala-water; sthala-land; nabha-okasaḥ-birds; kuśala-in happiness; akuśalāḥ-in distress; miśrāḥ-in mixed happiness and distress; karmaṇām-according to one's own past deeds; gatayaḥ-as result of; tu-but; imāḥ-all of them.

O King, know from me that all living entities are created by the Supreme Lord according to their past deeds. This includes Brahmā and his sons like Dakṣa, the periodical heads like Vaivasvata Manu, the demigods like Indra, Candra and Varuṇa, the great sages like Bhṛgu, Vyāsa and Vasiṣṭha, the inhabitants of Pitṛloka and Siddhaloka, the Cāraṇas, Gandharvas, Vidyādharas, Asuras, Yakṣas, Kinnaras and angels, the serpentines, the monkey-shaped Kimpuruṣas, the human beings, the inhabitants of Mātṛloka, the demons, Piśācas, ghosts, spirits, lunatics and evil spirits, the good and evil stars, the goblins, the animals in the forest, the birds, the household animals, the reptiles, the mountains, the moving and standing living entities, the living entities born from embryos, from eggs, from perspiration and from seeds, and all others, whether they be in the water, land or sky, in happiness, in distress or in mixed happiness and distress. All of them, according to their past deeds, are created by the Supreme Lord.

The varieties of living entities are mentioned in this list, and, with no exception from the topmost planet down to the lowest planet of the universe, all of them in different species of life are created by the Almighty Father, Viṣṇu. Therefore no one is independent of the Supreme Personality of Godhead. In the Bhagavad-gītā (14.4) the Lord therefore claims all living entities as His offspring in the following verse:

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

The material nature is compared to the mother. Although every living being is seen to come out of the mother's body, it is still a fact that the mother is not the ultimate cause of such a birth. The father is the ultimate cause of birth. Without the father's seed, no mother can give birth to a child. Therefore the living beings in different varieties of forms and positions within the innumerable universes are all born of the seeds of the Almighty Father, the Personality of Godhead, and only to the man with a poor fund of knowledge they appear to be born of the material nature. Being under the material energy of the Supreme Lord, all living entities beginning from Brahmā down to the insignificant ant are manifested in different bodies according to their past deeds.

The material nature is one of the energies of the Lord (Bg. 7.4). The material nature is inferior in comparison to the living entities, the superior nature. The superior nature and inferior nature of the Lord combine to manifest all universal affairs.

Some of the living entities are relatively happy in better conditions of life, whereas others are in distressed conditions of life. But factually, none of them are actually happy in material conditional life. No one can be happy in prison life, although one may be a first-class prisoner and another a third-class prisoner. The intelligent person should not try to be promoted from third-class prison life to first-class prison life, but should try to be released from the prison altogether. One may be promoted to first-class prisoner, but the same first-class prisoner is again degraded to a third-class prisoner in the next term. One should try to be free from prison life and go back home, back to Godhead. That is the real goal for all types of living entities.

TEXT 41

sattvaṁ rajas tama iti

tisraḥ sura-nṛ-nārakāḥ

tatrāpy ekaikaśo rājan

bhidyante gatayas tridhā

yadaikaikataro 'nyābhyāṁ

sva-bhāva upahanyate

SYNONYMS

sattvam-the mode of goodness; rajaḥ-the mode of passion; tamaḥ-the mode of darkness; iti-thus; tisraḥ-the three; sura-demigod; nṛ-human being; nārakāḥ-one who is suffering hellish conditions; tatra api-even there; ekaikaśaḥ-another; rājan-O King; bhidyante-divide into; gatayaḥ-movements; tridhā-three; yadā-at that time; ekaikataraḥ-one in relation with another; anyābhyām-from the other; sva-bhāvaḥ-habit; upahanyate-develops.

According to the different modes of material nature-the mode of goodness, the mode of passion and the mode of darkness-there are different living creatures, who are known as demigods, human beings and hellish living entities. O King, even a particular mode of nature, being mixed with the other two, is divided into three, and thus each kind of living creature is influenced by the other modes and acquires its habits also.

The living entities individually are being conducted by a particular mode of nature, but at the same time there is every chance of their being influenced by the other two. Generally, all conditioned souls in the material encagement are influenced by the mode of passion because every one of them is trying to lord it over the material nature to fulfill his individual desire. But in spite of the individual mode of passion, there is always the chance of being influenced by the other modes of nature by association. If one is in good association he can develop the mode of goodness, and if in bad association he may develop the mode of darkness or ignorance. Nothing is stereotyped. One can change his habit by good or bad association, and one has to become intelligent enough to discriminate between good and bad. The best association is the service of the devotees of the Lord, and by that association one can become the highest qualified man by the grace of the Lord's pure devotees. As we have already seen in the life of Śrīla Nārada Muni, he became the topmost devotee of the Lord simply by the association of pure devotees of the Lord. By birth he was the son of a maidservant and had no knowledge of his father and no academic education, even of the lowest status. But simply by associating with the devotees and by eating the remnants of their foodstuff, he gradually developed the transcendental qualities of the devotees. By such association, his taste for chanting and hearing the transcendental glories of the Lord became prominent, and because the glories of the Lord are nondifferent from the Lord, he got direct association with the Lord by means of sound representation. Similarly, there is the life of Ajāmila (Sixth Canto), who was the son of a brāhmaṇa and was educated and trained properly in the discharge of the duties of a brāhmaṇa, but who in spite of all this, because he contacted the bad association of a prostitute, was put into the path of the lowest quality of caṇḍāla, or the last position for a human being. Therefore the Bhāgavatam always recommends the association of the mahat, or the great soul, for opening the gate of salvation. To associate with persons engaged in lording it over the material world means to enter into the darkest region of hell. One should try to raise himself by the association of the great soul. That is the way of the perfection of life.

TEXT 42

sa evedaṁ jagad-dhātā

bhagavān dharma-rūpa-dhṛk

puṣṇāti sthāpayan viśvaṁ

tiryaṅ-nara-surādibhiḥ

SYNONYMS

saḥ-He; eva-certainly; idam-this; jagat-dhātā-the maintainer of the entire universe; bhagavān-the Personality of Godhead; dharma-rūpa-dhṛk-assuming the form of religious principles; puṣṇāti-maintains; sthāpayan-after establishing; viśvam-the universes; tiryak-living entities lower than the human beings; nara-the human beings; sura-ādibhiḥ-by the demigodly incarnations.

He, the Personality of Godhead, as the maintainer of all in the universe, appears in different incarnations after establishing the creation, and thus He reclaims all kinds of conditioned souls amongst the humans, the nonhumans and the demigods.

The Supreme Personality of Godhead Viṣṇu incarnates Himself in different societies of living entities to reclaim them from the clutches of illusion, and such activities of the Lord are not limited only to human society. He incarnates Himself even as a fish, hog, tree and many other forms, but less intelligent persons who have no knowledge of Him deride Him even if He is in human society as a human being. The Lord therefore says in the Bhagavad-gītā (9.11):

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

As we have already discussed in the previous verses, it is concluded that the Lord is never a product of the material creation. His transcendental position is always unchanged. He is the eternal form of knowledge and bliss, and He executes His almighty will by His different energies. As such, He is never the subject of reactions for any of His acts. He is transcendental to all such conceptions of actions and reactions. Even if He is visible in the material world, the exhibition is only of His internal energy, for He is above the good and bad conceptions of this material world. In the material world the fish or the hog may be considered lower than the man, but when the Lord appears as a fish or hog, He is neither of them in the material conception. It is His causeless mercy that He appears in every society or species of life, but He is never to be considered one of them. Conceptions of the material world such as good and bad, lower and upper, important and insignificant, are estimations of the material energy, and the Supreme Lord is transcendental to all such conceptions. The words paraṁ bhāvam, or transcendental nature, can never be compared to the material conception. We should not forget that the potencies of the Almighty Lord are always the same and do not decrease because the Lord assumes the form of a lower animal. There is no difference between Lord Śrī Rāma, Lord Śrī Kṛṣṇa and His incarnations as a fish and hog. He is all-pervading and simultaneously localized at any and every place. But the foolish person with a poor fund of knowledge, for want of that paraṁ bhāvam of the Lord, cannot understand how the Supreme Lord can take the form of a man or a fish. One compares everything to one's own standard of knowledge, as the frog in the well considers the sea to be like the well. The frog in the well cannot even think of the sea, and when such a frog is informed of the greatness of the sea, it takes the conception of the sea as being a little greater than the well. As such, one who is foolish about the transcendental science of the Lord will find it difficult to understand how Lord Viṣṇu can equally manifest Himself in every society of living entities.

TEXT 43

tataḥ kālāgni-rudrātmā

yat sṛṣṭam idam ātmanaḥ

sanniyacchati tat kāle

ghanānīkam ivānilaḥ

SYNONYMS

tataḥ-thereafter, at the end; kāla-destruction; agni-fire; rudra-ātmā-in the form of Rudra; yat-whatever; sṛṣṭam-created; idam-all these; ātmanaḥ-of His own; sam-completely; niyacchati-annihilates; tat kāle-at the end of the millennium; ghana-anīkam-bunches of clouds; iva-like that of; anilaḥ-air.

Thereafter, at the end of the millennium, the Lord Himself in the form of Rudra, the destroyer, will annihilate the complete creation as the wind displaces the clouds.

This creation is very appropriately compared to clouds. Clouds are created or situated in the sky, and when they are displaced they remain in the same sky without manifestation. Similarly, the whole creation is made by the Supreme Personality of God in His form of Brahmā, it is maintained by Him in the form of Viṣṇu, and it is destroyed by Him in the form of Rudra, or Śiva, all in due course. This creation, maintenance and destruction are nicely explained in the Bhagavad-gītā (8.19-20) as follows:

bhūta-grāmaḥ sa evāyaṁ

bhūtvā bhūtvā pralīyate

rātry-āgame 'vaśaḥ pārtha

prabhavaty ahar-āgame

paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati

The nature of the material world is that it is first created very nicely, then it develops very nicely and stays for a great number of years (even beyond the calculation of the greatest mathematician), but after that it is again destroyed during the night of Brahmā, without any resistance, and at the end of the night of Brahmā it is again manifested as a creation to follow the same principles of maintenance and destruction. The foolish conditioned soul who has taken this temporary world as a permanent settlement has to learn intelligently why such creation and destruction take place. The fruitive actors in the material world are very enthusiastic in the creation of big enterprises, big houses, big empires, big industries and so many big, big things out of the energy and ingredients supplied by the material agent of the Supreme Lord. With such resources, and at the cost of valuable energy, the conditioned soul creates, satisfies his whims, but unwillingly has to depart from all his creations and enter into another phase of life to create again and again. To give hope to such foolish conditioned souls who waste their energy in this temporary material world, the Lord gives information that there is another nature, which is eternally existent without being occasionally created or destroyed, and that the conditioned soul can understand what he should do and how his valuable energy may be utilized. Instead of wasting his energy in matter, which is sure to be destroyed in due course by the supreme will, the conditioned soul should utilize his energy in the devotional service of the Lord so that he can be transferred to the other, eternal nature, where there is no birth, no death, no creation, no destruction, but permanent life instead, full of knowledge and unlimited bliss. The temporary creation is thus exhibited and destroyed just to give information to the conditioned soul who is attached to temporary things. It is also meant to give him a chance for self-realization, and not for sense gratification, which is the prime aim of all fruitive actors.

TEXT 44

ittham-bhāvena kathito

bhagavān bhagavattamaḥ

nettham-bhāvena hi paraṁ

draṣṭum arhanti sūrayaḥ

SYNONYMS

ittham-in these features; bhāvena-the matter of creation and destruction; kathitaḥ-described; bhagavān-the Personality of Godhead; bhagavat-tamaḥ-by the great transcendentalists; na-not; ittham-in this; bhāvena-features; hi-only; param-most glorious; draṣṭum-to see; arhanti-deserve; sūrayaḥ-great devotees.

The great transcendentalists thus describe the activities of the Supreme Personality of Godhead, but the pure devotees deserve to see more glorious things in transcendence, beyond these features.

The Lord is not only the creator and destroyer of the material manifestations of His different energies. He is more than a simple creator and destroyer, for there is His feature of ānanda, or His pleasure feature. This pleasure feature of the Lord is understood by the pure devotees only, and not by others. The impersonalist is satisfied simply by understanding the all-pervasive influence of the Lord. This is called Brahman realization. Greater than the impersonalist is the mystic who sees the Lord situated in his heart as Paramātmā, the partial representation of the Lord. But there are pure devotees who take part in the direct pleasure (ānanda) potency of the Lord by factual reciprocation of loving service. The Lord in His abode called the Vaikuṇṭha planets, which are eternal manifestations, always remains with His associates and enjoys transcendental loving services by His pure devotees in different transcendental humors. The pure devotees of the Lord thus undergo a practice of that devotional service to the Lord during the manifestation of the creation and take full advantage of the manifestation by qualifying themselves to enter into the kingdom of God. The Bhagavad-gītā (18.55) confirms this:

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

By development of pure devotional service one can factually know the Lord as He is and thus be trained in the bona fide service of the Lord and be allowed to enter into the direct association of the Lord in so many capacities. The highest glorious association with the Lord is made possible in the planet of Goloka Vṛndāvana, where Lord Kṛṣṇa enjoys Himself with the gopīs and His favorite animals, the surabhi cows. A description of this transcendental land of Kṛṣṇa is given in the Brahma-saṁhitā, which is considered by Lord Śrī Caitanya to be the most authentic literature in this connection.

TEXT 45

nāsya karmaṇi janmādau

parasyānuvidhīyate

kartṛtva-pratiṣedhārthaṁ

māyayāropitaṁ hi tat

SYNONYMS

na-never; asya-of the creation; karmaṇi-in the matter of; janma-ādau-creation and destruction; parasya-of the Supreme; anuvidhīyate-it is so described; kartṛtva-engineering; pratiṣedha-artham-counteract; māyayā-by the external energy; āropitam-is manifested; hi-for; tat-the creator.

There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.

The Vedic direction for the creation, maintenance and destruction of the material world is this: yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yat prayanty abhisaṁviśanti, i.e., everything is created by Brahman, after creation everything is maintained by Brahman, and after annihilation everything is conserved in Brahman. Gross materialists without any knowledge of Brahman, Paramātmā or Bhagavān conclude material nature to be the ultimate cause of the material manifestation, and the modern scientist also shares this view that the material nature is the ultimate cause of all the manifestations of the material world. This view is refuted by all Vedic literature. The Vedānta philosophy mentions that Brahman is the fountainhead of all creation, maintenance and destruction, and Śrīmad-Bhāgavatam, the natural commentation on the Vedānta philosophy, says, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1], etc.

Inert matter is undoubtedly energy with potential to interact, but it has no initiative of its own. Śrīmad-Bhāgavatam therefore comments on the aphorism janmādy asya by saying abhijñaḥ and svarāṭ, i.e., the Supreme Brahman is not inert matter, but He is supreme consciousness and is independent. Therefore inert matter cannot be the ultimate cause of the creation, maintenance and destruction of the material world. Superficially material nature appears to be the cause of creation, maintenance and destruction, but material nature is set into motion for creation by the supreme conscious being, the Personality of Godhead. He is the background of all creation, maintenance and destruction, and this is confirmed in the Bhagavad-gītā (9.10):

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

The material nature is one of the energies of the Lord, and she can work under the direction of the Lord (adhyakṣeṇa). When the Lord throws His transcendental glance over the material nature, then only can the material nature act, as a father contacts the mother, who is then able to conceive a child. Although it appears to the layman that the mother gives birth to the child, the experienced man knows that the father gives birth to the child. The material nature therefore produces the moving and standing manifestations of the material world after being contacted by the supreme father, and not independently. Considering material nature to be the cause of creation, maintenance, etc., is called "the logic of nipples on the neck of a goat." The Caitanya-caritāmṛta by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī describes this logic of ajā-gala-stana-nyāya as follows (as explained by His Divine Grace Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja): "The material nature, as the material cause, is known as pradhāna, and as efficient cause is known as māyā. But since it is inert matter, it is not the remote cause of creation." Kavirāja Gosvāmī states as follows:

ataeva kṛṣṇa mūla-jagat-kāraṇa

prakṛti–kāraṇa yaiche ajā-gala-stana

(Cc. Ādi 5.61)

Because Kāraṇārṇavaśāyī Viṣṇu is a plenary expansion of Kṛṣṇa, it is He who electrifies the matter to put it in motion. The example of electrification is quite appropriate. A piece of iron is certainly not fire, but when the iron is made red-hot, certainly it has the quality of fire through its burning capacity. Matter is compared to the piece of iron, and it is electrified or made red-hot by the glance or manipulation of the supreme consciousness of Viṣṇu. Only by such electrification is the energy of matter displayed in various actions and reactions. Therefore the inert matter is neither efficient nor the material cause of the cosmic manifestation. Śrī Kapiladeva has said:

yatholmukād visphuliṅgād

dhūmād vāpi sva-sambhavāt

apy ātmatvenābhimatād

yathāgniḥ pṛthag ulmukāt

(SB 3.28.40)

The original fire, its flame, its sparks and its smoke are all one, for fire is still fire yet is different from the flame, flame is different from sparks, and sparks are different from the smoke. In every one of them, namely in the flames, in the sparks and in the smoke, the integrity of fire is present, yet all of them are differently situated with different positions. The cosmic manifestation is compared to the smoke because when smoke passes over the sky so many forms appear, resembling many known and unknown manifestations. The sparks are compared to living entities, and the flames are compared to material nature (pradhāna). One must know that each and every one of them is effective simply because of being empowered by the quality of the original fire. Therefore all of them, namely the material nature, the cosmic manifestation and the living entities, are but different energies of the Lord (fire). Therefore those who accept the material nature as the cosmic manifestation's original cause (prakṛti, the cause of creation according to Sāṅkhya philosophy) are not correct in their conclusion. The material nature has no separate existence without the Lord. Therefore, setting aside the Supreme Lord as the cause of all causes is the logic of ajā-gala-stana-nyāya, or trying to milk the nipples on the neck of a goat. The nipples on the neck of a goat may seem like sources of milk, but to try to get milk from such nipples will be foolish.

TEXT 46

ayaṁ tu brahmaṇaḥ kalpaḥ

savikalpa udāhṛtaḥ

vidhiḥ sādhāraṇo yatra

sargāḥ prākṛta-vaikṛtāḥ

SYNONYMS

ayam-this process of creation and annihilation; tu-but; brahmaṇaḥ-of Brahmā; kalpaḥ-his one day; sa-vikalpaḥ-along with the duration of the universes; udāhṛtaḥ-exemplified; vidhiḥ-regulative principles; sādhāraṇaḥ-in summary; yatra-wherein; sargāḥ-creation; prākṛta-in the matter of material nature; vaikṛtāḥ-disbursement.

This process of creation and annihilation described in summary herein is the regulative principle during the duration of Brahmā's one day. It is also the regulative principle in the creation of mahat, in which the material nature is dispersed.

There are three different types of creation, called mahā-kalpa, vikalpa and kalpa. In the mahā-kalpa the Lord assumes the first puruṣa incarnation as Kāraṇodakaśāyī Viṣṇu with all the potencies of the mahat-tattva and the sixteen principles of creative matter and instruments. The creative instruments are eleven, the ingredients are five, and all of them are products of mahat, or materialistic ego. These creations by the Lord in His feature of Kāraṇodakaśāyī Viṣṇu are called mahā-kalpa. The creation of Brahmā and dispersion of the material ingredients are called vikalpa, and the creation by Brahmā in each day of his life is called kalpa. Therefore each day of Brahmā is called a kalpa, and there are thirty kalpas in terms of Brahmā's days. This is also confirmed in the Bhagavad-gītā (8.17) as follows:

sahasra-yuga-paryantam

ahar yad brahmaṇo viduḥ

rātiṁ yuga-sahasrāntāṁ

te 'ho-rātra-vido janāḥ

In the upper planetary system the duration of one complete day and night is equal to one complete year of this earth. This is accepted even by the modern scientist and attested by the astronauts. Similarly, in the region of still higher planetary systems the duration of day and night is still greater than in the heavenly planets. The four yugas are calculated in terms of the heavenly calendars and accordingly are twelve thousand years in terms of the heavenly planets. This is called a divya-yuga, and one thousand divya-yugas make one day of Brahmā. The creation during the day of Brahmā is called kalpa, and the creation of Brahmā is called vikalpa. When vikalpas are made possible by the breathing of Mahā-Viṣṇu, this is called a mahā-kalpa. There are regular and systematic cycles of these mahā-kalpas, vikalpas and kalpas. In answer to Mahārāja Parīkṣit's question about them, Śukadeva Gosvāmī answered in the Prabhāsa-khaṇḍa of the Skanda Purāṇa. They are as follows:

prathamaḥ śveta-kalpaś ca

dvitīyo nīla-lohitaḥ

vāmadevas tṛtīyas tu

tato gāthāntaro 'paraḥ

rauravaḥ pañcamaḥ proktaḥ

ṣaṣṭhaḥ prāṇa iti smṛtaḥ

saptamo 'tha bṛhat-kalpaḥ

kandarpo 'ṣṭama ucyate

sadyotha navamaḥ kalpa

īśāno daśamaḥ smṛtaḥ

dhyāna ekādaśaḥ proktas

tathā sārasvato 'paraḥ

trayodaśa udānas tu

garuḍo 'tha caturdaśaḥ

kaurmaḥ pañcadaśo jñeyaḥ

paurṇamāsī prajāpateḥ

ṣoḍaśo nārasiṁhas tu

samādhis tu tato 'paraḥ

āgneyo viṣṇujaḥ sauraḥ

soma-kalpas tato 'paraḥ

dvāviṁśo bhāvanaḥ proktaḥ

supumān iti cāparaḥ

vaikuṇṭhaś cārṣṭiṣas tadvad

valī-kalpas tato 'paraḥ

saptaviṁśo 'tha vairājo

gaurī-kalpas tathāparaḥ

māheśvaras tathā proktas

tripuro yatra ghātitaḥ

pitṛ-kalpas tathā cānte

yaḥ kuhūr brahmaṇaḥ smṛtā

Therefore the thirty kalpas of Brahmā are: (1) Śveta-kalpa, (2) Nīlalohita, (3) Vāmadeva, (4) Gāthāntara, (5) Raurava, (6) Prāṇa, (7) Bṛhat-kalpa, (8) Kandarpa, (9) Sadyotha, (10) Īśāna, (11) Dhyāna, (12) Sārasvata, (13) Udāna, (14) Garuḍa, (15) Kaurma, (16) Nārasiṁha, (17) Samādhi, (18) Āgneya, (19) Viṣṇuja, (20) Saura, (21) Soma-kalpa, (22) Bhāvana, (23) Supuma, (24) Vaikuṇṭha, (25) Arciṣa, (26) Valī-kalpa, (27) Vairāja, (28) Gaurī-kalpa, (29) Māheśvara, (30) Paitṛ-kalpa.

These are Brahmā's days only, and he has to live months and years up to one hundred, so we can just imagine how many creations there are in kalpas only. Then again there are vikalpas, which are generated by the breathing of Mahā-Viṣṇu, as stated in the Brahma-saṁhitā (yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagadaṇḍa-nāthāḥ [Bs. 5.48]). The Brahmās live only during the breathing period of Mahā-Viṣṇu. So the exhaling and inhaling of Viṣṇu are mahā-kalpas, and all these are due to the Supreme Personality of Godhead, for no one else is the master of all creations.

TEXT 47

parimāṇaṁ ca kālasya

kalpa-lakṣaṇa-vigraham

yathā purastād vyākhyāsye

pādmaṁ kalpam atho śṛṇu

SYNONYMS

parimāṇam-measurement; ca-also; kālasya-of time; kalpa-a day of Brahmā; lakṣaṇa-symptoms; vigraham-form; yathā-as much as; purastāt-hereafter; vyākhyāsye-shall be explained; pādmam-by the name Pādma; kalpam-the duration of a day; atho-thus; śṛṇu-just hear.

O King, I shall in due course explain the measurement of time in its gross and subtle features with the specific symptoms of each, but for the present let me explain unto you the Pādma-kalpa.

The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. Therefore this Varāha-kalpa is also called Pādma-kalpa, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.

TEXT 48

śaunaka uvāca

yad āha no bhavān sūta

kṣattā bhāgavatottamaḥ

cacāra tīrthāni bhuvas

tyaktvā bandhūn sudustyajān

SYNONYMS

śaunakaḥ uvāca-Śrī Śaunaka Muni said; yat-as; āha-you said; naḥ-unto us; bhavān-your good self; sūta-O Sūta; kṣattā-Vidura; bhāgavata-uttamaḥ-one of the topmost devotees of the Lord; cacāra-practiced; tīrthāni-places of pilgrimage; bhuvaḥ-on the earth; tyaktvā-leaving aside; bandhūn-all relatives; su-dustyajān-very difficult to give up.

Śaunaka Ṛṣi, after hearing all about the creation, inquired from Sūta Gosvāmī about Vidura, for Sūta Gosvāmī had previously informed him how Vidura left home, leaving aside all his relatives, who were very difficult to leave.

The ṛṣis headed by Śaunaka were more anxious to know about Vidura, who met Maitreya Ṛṣi while traveling to the pilgrimage sites of the world.

TEXTS 49-50

kṣattuḥ kauśāraves tasya

saṁvādo 'dhyātma-saṁśritaḥ

yad vā sa bhagavāṁs tasmai

pṛṣṭas tattvam uvāca ha

brūhi nas tad idaṁ saumya

vidurasya viceṣṭitam

bandhu-tyāga-nimittaṁ ca

yathaivāgatavān punaḥ

SYNONYMS

kṣattuḥ-of Vidura; kauśāraveḥ-as that of Maitreya; tasya-their; saṁvādaḥ-news; adhyātma-in the matter of transcendental knowledge; saṁśritaḥ-full of; yat-which; vā-anything else; saḥ-he; bhagavān-His Grace; tasmai-unto him; pṛṣṭaḥ-inquired; tattvam-the truth; uvāca-answered; ha-in the past; brūhi-please tell; naḥ-unto us; tat-those matters; idam-here; saumya-O gentle one; vidurasya-of Vidura; viceṣṭitam-activities; bandhu-tyāga-renouncing the friends; nimittam-the cause of; ca-also; yathā-as; eva-also; āgatavān-came back; punaḥ-again (at home).

Śaunaka Ṛṣi said: Let us know, please, what topics were discussed between Vidura and Maitreya, who talked on transcendental subjects, and what was inquired by Vidura and replied by Maitreya. Also please let us know the reason for Vidura's giving up the connection of his family members, and why he again came home. Please also let us know the activities of Vidura while he was in the places of pilgrimage.

Śrī Sūta Gosvāmī was narrating the topics of the creation and destruction of the material world, but it appears that the ṛṣis headed by Śaunaka were more inclined to hear of transcendental subjects, which are on a higher level than the physical. There are two classes of men, namely those too addicted to the gross body and the material world, and others, on the higher level, who are interested more in transcendental knowledge. Śrīmad-Bhāgavatam gives facility to everyone, both to the materialist and to the transcendentalist. By hearing Śrīmad-Bhāgavatam in the matter of the Lord's glorious activities both in the material world and in the transcendental world, men can derive equal benefit. The materialists are more interested in the physical laws and how they are acting, and they see wonders in those physical glamors. Sometimes, due to physical glamors, they forget the glories of the Lord. They should know definitely that physical activities and their wonders are all initiated by the Lord. The rose in the garden gradually takes its shape and color to become beautiful and sweet not by a blind physical law, although it appears like that. Behind that physical law is the direction of the complete consciousness of the Supreme Lord, otherwise things cannot take shape so systematically. The artist draws a picture of a rose very nicely with all attention and artistic sense, and yet it does not become as perfect as the real rose. If that is the real fact, how can we say that the real rose has taken its shape without intelligence behind the beauty? This sort of conclusion is due to a poor fund of knowledge. One must know from the above description of creation and annihilation that the supreme consciousness, being omnipresent, can take care of everything with perfect attention. That is the fact of the omnipresence of the Supreme Lord. Persons, still more foolish than the gross materialists, however, claim to be transcendentalists and claim to have such supreme all-pervading consciousness, but offer no proof. Such foolish persons cannot know what is going on behind the next wall, yet they are falsely proud of possessing the cosmic, all-pervading consciousness of the Supreme Person. For them also, hearing of Śrīmad-Bhāgavatam is a great help. It will open their eyes to see that simply by claiming supreme consciousness one does not become supremely conscious. One has to prove in the physical world that he has such supreme consciousness. The ṛṣis of Naimiṣāraṇya, however, were above the gross materialists and the false transcendentalists, and thus they were always anxious to know the real truth in transcendental matters, as discussed by authorities.

TEXT 51

sūta uvāca

rājñā parīkṣitā pṛṣṭo

yad avocan mahā-muniḥ

tad vo 'bhidhāsye śṛṇuta

rājñaḥ praśnānusārataḥ

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī replied; rājñā-by the King; parīkṣitā-by Parīkṣit; pṛṣṭaḥ-as asked; yat-what; avocat-spoke; mahā-muniḥ-the great sage; tat-that very thing; vaḥ-unto you; abhidhāsye-I shall explain; śṛṇuta-please hear; rājñaḥ-by the King; praśna-question; anusārataḥ-in accordance with.

Śrī Sūta Gosvāmī explained: I shall now explain to you the very subjects explained by the great sage in answer to King Parīkṣit's inquiries. Please hear them attentively.

Any question that is put forward may be answered by quoting the authority, and that satisfies the saner section. That is the system even in the law court. The best lawyer gives evidence from the past judgment of the court without taking much trouble to establish his case. This is called the paramparā system, and learned authorities follow it without manufacturing rubbish interpretations.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

(Bs. 5.1)

Let us all obey the Supreme Lord, whose hand is in everything, without exception.

Thus end the Bhaktivedanta purports of the Second Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Bhāgavatam Is the Answer to All Questions."

END OF THE SECOND CANTO

Third Canto "The Status Quo"

Chapter One

Questions by Vidura

TEXT 1

śrī-śuka uvāca

evam etat purā pṛṣṭo

maitreyo bhagavān kila

kṣattrā vanaṁ praviṣṭena

tyaktvā sva-gṛham ṛddhimat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; etat-this; purā-formerly; pṛṣṭaḥ-being asked; maitreyaḥ-the great sage Maitreya; bhagavān-His Grace; kila-certainly; kṣattrā-by Vidura; vanam-forest; praviṣṭena-entering; tyaktvā-renouncing; sva-gṛham-own house; ṛddhimat-prosperous.

Śukadeva Gosvāmī said: After renouncing his prosperous home and entering the forest, King Vidura, the great devotee, asked this question of His Grace Maitreya Ṛṣi.

TEXT 2

yad vā ayaṁ mantra-kṛd vo

bhagavān akhileśvaraḥ

pauravendra-gṛhaṁ hitvā

praviveśātmasāt kṛtam

SYNONYMS

yat-the house; vai-what else is there to say; ayam-Śrī Kṛṣṇa; mantra-kṛt-minister; vaḥ-you people; bhagavān-the Personality of Godhead; akhila-īśvaraḥ-the Lord of everything; pauravendra-Duryodhana; gṛham-house; hitvā-giving up; praviveśa-entered; ātmasāt-identify with oneself; kṛtam-so accepted.

What else is there to say about the residential house of the Pāṇḍavas? Śrī Kṛṣṇa, the Lord of everything, acted as your minister. He used to enter that house as if it were His own, and He did not take any care of Duryodhana's house.

According to the Gauḍīya acintya-bhedābheda-tattva philosophy, anything which satisfies the senses of the Supreme Lord, Śrī Kṛṣṇa, is also Śrī Kṛṣṇa. For example, Śrī Vṛndāvana-dhāma is nondifferent from Śrī Kṛṣṇa (tad-dhāma vṛndāvanam) because at Vṛndāvana the Lord enjoys the transcendental bliss of His internal potency. Similarly, the house of the Pāṇḍavas was also the source of transcendental bliss for the Lord. It is mentioned here that the Lord identified the house with His own Self. Thus the house of the Pāṇḍavas was as good as Vṛndāvana, and Vidura should not have given up that place of transcendental bliss. Therefore the reason for his quitting the house was not exactly family misunderstanding; rather, Vidura took the opportunity to meet Ṛṣi Maitreya and discuss transcendental knowledge. For a saintly person like Vidura, any disturbance due to worldly affairs is insignificant. Such disturbances, however, are sometimes favorable for higher realization, and therefore Vidura took advantage of a family misunderstanding in order to meet Maitreya Ṛṣi.

TEXT 3

rājovāca

kutra kṣattur bhagavatā

maitreyeṇāsa saṅgamaḥ

kadā vā saha-saṁvāda

etad varṇaya naḥ prabho

SYNONYMS

rājā uvāca-the King said; kutra-wherein; kṣattuḥ-with Vidura; bhagavatā-and with His Grace; maitreyeṇa-with Maitreya; āsa-there was; saṅgamaḥ-meeting; kadā-when; vā-also; saha-with; saṁvādaḥ-discussion; etat-this; varṇaya-describe; naḥ-unto me; prabho-O my lord.

The King asked Śukadeva Gosvāmī: Where and when did the meeting and discussion take place between Saint Vidura and His Grace Maitreya Muni? Kindly oblige, my lord, and describe this to us.

Exactly as Śaunaka Ṛṣi inquired of Sūta Gosvāmī and Sūta Gosvāmī replied, so Śrīla Śukadeva Gosvāmī replied to King Parīkṣit's inquiries. The King was very anxious to understand the meaningful discussion that took place between the two great souls.

TEXT 4

na hy alpārthodayas tasya

vidurasyāmalātmanaḥ

tasmin varīyasi praśnaḥ

sādhu-vādopabṛṁhitaḥ

SYNONYMS

na-never; hi-certainly; alpa-artha-small (unimportant) purpose; udayaḥ-raised; tasya-his; vidurasya-of Vidura; amala-ātmanaḥ-of the saintly man; tasmin-in that; varīyasi-highly purposeful; praśnaḥ-question; sādhu-vāda-things approved by saints and sages; upabṛṁhitaḥ-full with.

Saint Vidura was a great and pure devotee of the Lord, and therefore his questions to His Grace Ṛṣi Maitreya must have been very purposeful, on the highest level, and approved by learned circles.

Questions and answers among different classes of men have different value. Inquiries by mercantile men in a business exchange cannot be expected to be highly purposeful in spiritual values. Questions and answers by different classes of men can be guessed by the caliber of the persons concerned. In Bhagavad-gītā, the discussion was between Lord Śrī Kṛṣṇa and Arjuna, the Supreme Person and the supreme devotee respectively. The Lord admitted Arjuna to be His devotee and friend (Bg. 4.3), and therefore any sane man can guess that the discussion was on the topic of the bhakti-yoga system. Actually the whole Bhagavad-gītā is based on the principle of bhakti-yoga. There is a difference between karma and karma-yoga. Karma is regulated action for the enjoyment of the fruit by the performer, but karma-yoga is action performed by the devotee for the satisfaction of the Lord. Karma-yoga is based on bhakti, or pleasing the Lord, whereas karma is based on pleasing the senses of the performer himself. According to Śrīmad-Bhāgavatam, one is advised to approach a bona fide spiritual master when one is actually inclined to question from an elevated level of spiritual understanding. A common man who has no interest in spiritual values has no need to approach a spiritual master just as a matter of following fashion.

As a student, Mahārāja Parīkṣit was serious about learning the science of God, and Śukadeva Gosvāmī was a bona fide spiritual master in the transcendental science. Both of them knew that the topics discussed by Vidura and Ṛṣi Maitreya were elevated, and thus Mahārāja Parīkṣit was very interested in learning from the bona fide spiritual master.

TEXT 5

sūta uvāca

sa evam ṛṣi-varyo 'yaṁ

pṛṣṭo rājñā parīkṣitā

praty āha taṁ subahu-vit

prītātmā śrūyatām iti

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; saḥ-he; evam-thus; ṛṣi-varyaḥ-the great ṛṣi; ayam-Śukadeva Gosvāmī; pṛṣṭaḥ-being questioned; rājñā-by the King; parīkṣitā-Mahārāja Parīkṣit; prati-to; āha-replied; tam-unto the King; su-bahu-vit-highly experienced; prīta-ātmā-fully satisfied; śrūyatām-please hear me; iti-thus.

Śrī Suta Gosvāmī said: The great sage Śukadeva Gosvāmī was highly experienced and was pleased with the King. Thus being questioned by the King, he said to him, "Please hear the topics attentively."

TEXT 6

śrī-śuka uvāca

yadā tu rājā sva-sutān asādhūn

puṣṇan na dharmeṇa vinaṣṭa-dṛṣṭiḥ

bhrātur yaviṣṭhasya sutān vibandhūn

praveśya lākṣā-bhavane dadāha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; yadā-when; tu-but; rājā-King Dhṛtarāṣṭra; sva-sutān-his own sons; asādhūn-dishonest; puṣṇan-nourishing; na-never; dharmeṇa-on the right path; vinaṣṭa-dṛṣṭiḥ-one who has lost his insight; bhrātuḥ-of his brother; yaviṣṭhasya-younger; sutān-sons; vibandhūn-having no guardian (father); praveśya-made to enter; lākṣā-lacquer; bhavane-in the house; dadāha-set on fire.

Śrī Śukadeva Gosvāmī said: King Dhṛtarāṣṭra became blind under the influence of impious desires to nourish his dishonest sons, and thus he set fire to the lacquer house to burn his fatherless nephews, the Pāṇḍavas.

Dhṛtarāṣṭra was blind from birth, but his blindness in committing impious activities to support his dishonest sons was a greater blindness than his physical lack of eyesight. The physical lack of sight does not bar one from spiritual progress. But when one is blind spiritually, even though physically fit, that blindness is dangerously detrimental to the progressive path of human life.

TEXT 7

yadā sabhāyāṁ kuru-deva-devyāḥ

keśābhimarśaṁ suta-karma garhyam

na vārayām āsa nṛpaḥ snuṣāyāḥ

svāsrair harantyāḥ kuca-kuṅkumāni

SYNONYMS

yadā-when; sabhāyām-the assembly; kuru-deva-devyāḥ-of Draupadī, the wife of godly Yudhiṣṭhira; keśa-abhimarśam-insult by grabbing her hair; suta-karma-action taken by his son; garhyam-which was abominable; na-did not; vārayām āsa-forbid; nṛpaḥ-the King; snuṣāyāḥ-of his daughter-in-law; svāsraiḥ-by her tears; harantyāḥ-of she who was washing; kuca-kuṅkumāni-red dust on her breast.

The King did not forbid his son Duḥśāsana's abominable action of grabbing the hair of Draupadī, the wife of the godly King Yudhiṣṭhira, even though her tears washed the red dust on her breast.

TEXT 8

dyūte tv adharmeṇa jitasya sādhoḥ

satyāvalambasya vanaṁ gatasya

na yācato 'dāt samayena dāyaṁ

tamo-juṣāṇo yad ajāta-śatroḥ

SYNONYMS

dyūte-by means of gambling; tu-but; adharmeṇa-by unfair tricks; jitasya-of the vanquished; sādhoḥ-a saintly person; satya-avalambasya-one who embraced truth as shelter; vanam-forest; gatasya-of the goer; na-never; yācataḥ-when asked for; adāt-delivered; samayena-in due course; dāyam-right share; tamaḥ-juṣāṇaḥ-overwhelmed by illusion; yat-as much as; ajāta-śatroḥ-of one who had no enemy.

Yudhiṣṭhira, who was born without any enemy, was unfairly defeated in gambling. But because he had taken the vow of truthfulness, he went off to the forest. When he came back in due course and begged the return of his rightful share of the kingdom, he was refused by Dhṛtarāṣṭra, who was overwhelmed by illusion.

Mahārāja Yudhiṣṭhira was the rightful heir to his father's kingdom. But just to favor his own sons, headed by Duryodhana, Dhṛtarāṣṭra, Mahārāja Yudhiṣṭhira's uncle, adopted various unfair means to cheat his nephews of their rightful share of the kingdom. At last the Pāṇḍavas demanded only five villages, one for each of the five brothers, but that was also refused by the usurpers. This incident led to the War of Kurukṣetra. The Battle of Kurukṣetra, therefore, was induced by the Kurus, and not the Pāṇḍavas.

As kṣatriyas, the proper livelihood of the Pāṇḍavas was only to rule, and not to accept any other occupation. A brāhmaṇa, kṣatriya or vaiśya will not accept employment for his livelihood under any circumstances.

TEXT 9

yadā ca pārtha-prahitaḥ sabhāyāṁ

jagad-gurur yāni jagāda kṛṣṇaḥ

na tāni puṁsām amṛtāyanāni

rājoru mene kṣata-puṇya-leśaḥ

SYNONYMS

yadā-when; ca-also; pārtha-prahitaḥ-being advised by Arjuna; sabhāyām-in the assembly; jagat-guruḥ-of the teacher of the world; yāni-those; jagāda-went; kṛṣṇaḥ-Lord Kṛṣṇa; na-never; tāni-such words; puṁsām-of all men of sense; amṛta-ayanāni-as good as nectar; rājā-the King (Dhṛtarāṣṭra or Duryodhana); uru-very important; mene-did consider; kṣata-dwindling; puṇya-leśaḥ-fragment of pious acts.

Lord Kṛṣṇa was sent by Arjuna into the assembly as the spiritual master of the whole world, and although His words were heard by some [like Bhīṣma] as pure nectar, it was not so for the others, who were completely bereft of the last farthing of past pious works. The King [Dhṛtarāṣṭra or Duryodhana] did not take the words of Lord Kṛṣṇa very seriously.

Lord Kṛṣṇa, who is the spiritual master of the entire universe, accepted the duty of a messenger, and, deputed by Arjuna, went to the assembly of King Dhṛtarāṣṭra on a peace mission. Kṛṣṇa is everyone's Lord, yet because He was the transcendental friend of Arjuna, He gladly accepted the role of messenger, exactly like an ordinary friend. That is the beauty of the Lord's behavior with His pure devotees. He reached the assembly and spoke about peace, and the message was relished by Bhīṣma and other great leaders because it was spoken by the Lord Himself. But due to the exhaustion of the pious results of their past deeds, Duryodhana, or his father, Dhṛtarāṣṭra, did not take the message very seriously. That is the way of persons who have no credit of pious deeds. By past pious deeds, one may become the king of a country, but because the results of the pious acts of Duryodhana and company were dwindling, it became evident from their actions that they were sure to lose the kingdom to the Pāṇḍavas. The message of Godhead is always like nectar to the devotees, but it is just the opposite to the nondevotees. Sugar candy is always sweet to a healthy man, but it tastes very bitter to persons suffering from jaundice.

TEXT 10

yadopahūto bhavanaṁ praviṣṭo

mantrāya pṛṣṭaḥ kila pūrvajena

athāha tan mantra-dṛśāṁ varīyān

yan mantriṇo vaidurikaṁ vadanti

SYNONYMS

yadā-when; upahūtaḥ-was called by; bhavanam-the palace; praviṣṭaḥ-entered; mantrāya-for consultation; pṛṣṭaḥ-asked by; kila-of course; pūrvajena-by the elder brother; atha-thus; āha-said; tat-that; mantra-advice; dṛśām-just suitable; varīyān-excellent; yat-that which; mantriṇaḥ-the ministers of state, or expert politicians; vaidurikam-instructions by Vidura; vadanti-do they say.

When Vidura was invited by his elder brother [Dhṛtarāṣṭra] for consultation, he entered the house and gave instructions which were exactly to the point. His advice is well known, and instructions by Vidura are approved by expert ministers of state.

Political suggestions by Vidura are known as expert, just as, in modern times, Paṇḍita Cāṇakya is considered the authority in good counsel in both political and moral instructions.

TEXT 11

ajāta-śatroḥ pratiyaccha dāyaṁ

titikṣato durviṣahaṁ tavāgaḥ

sahānujo yatra vṛkodarāhiḥ

śvasan ruṣā yat tvam alaṁ bibheṣi

SYNONYMS

ajāta-śatroḥ-of Yudhiṣṭhira, who has no enemy; pratiyaccha-return; dāyam-legitimate share; titikṣataḥ-of he who is so forbearing; durviṣaham-unbearable; tava-your; āgaḥ-offense; saha-along with; anujaḥ-younger brothers; yatra-wherein; vṛkodara-Bhīma; ahiḥ-revenging snake; śvasan-breathing heavily; ruṣā-in anger; yat-whom; tvam-you; alam-verily; bibheṣi-do fear.

[Vidura said:] You must now return the legitimate share to Yudhiṣṭhira, who has no enemies and who has been forbearing through untold sufferings due to your offenses. He is waiting with his younger brothers, among whom is the revengeful Bhīma, breathing heavily like a snake. Surely you are afraid of him.

TEXT 12

pārthāṁs tu devo bhagavān mukundo

gṛhītavān sakṣiti-deva-devaḥ

āste sva-puryāṁ yadu-deva-devo

vinirjitāśeṣa-nṛdeva-devaḥ

SYNONYMS

pārthān-the sons of Pṛthā (Kuntī); tu-but; devaḥ-the Lord; bhagavān-the Personality of Godhead; mukundaḥ-Śrī Kṛṣṇa, who awards liberation; gṛhītavān-has taken up; sa-with; kṣiti-deva-devaḥ-the brāhmaṇas and the demigods; āste-is present; sva-puryām-along with His family; yadu-deva-devaḥ-worshiped by the royal order of the Yadu dynasty; vinirjita-who have been conquered; aśeṣa-unlimited; nṛdeva-kings; devaḥ-Lord.

Lord Kṛṣṇa, the Personality of Godhead, has accepted the sons of Pṛthā as His kinsmen, and all the kings of the world are with Lord Śrī Kṛṣṇa. He is present in His home with all His family members, the kings and princes of the Yadu dynasty, who have conquered an unlimited number of rulers, and He is their Lord.

Vidura gave Dhṛtarāṣṭra very good counsel regarding political alliance with the sons of Pṛthā, the Pāṇḍavas. The first thing he said was that Lord Kṛṣṇa was intimately related with them as their cousin. Because Lord Kṛṣṇa is the Supreme Personality of Godhead, He is worshipable by all brāhmaṇas and demigods, who are the controllers of the universal affairs. Besides that, Lord Kṛṣṇa and His family members, the royal order of the Yadu dynasty, were the conquerors of all kings of the world.

The kṣatriyas used to fight the kings of various dominions and kidnap their beautiful princess-daughters, after conquering their relatives. This system was laudable because the kṣatriyas and the princesses would be married only on the basis of the chivalry of the conquering kṣatriya. All the young princes of the Yadu dynasty married the daughters of other kings in this way, by chivalrous force, and thus they were conquerors of all the kings of the world. Vidura wanted to impress upon his elder brother that fighting with the Pāṇḍavas was fraught with many dangers because they were supported by Lord Kṛṣṇa, who had conquered, even in His childhood, demons like Kaṁsa and Jarāsandha and demigods like Brahmā and Indra. Therefore all universal power was behind the Pāṇḍavas.

TEXT 13

sa eṣa doṣaḥ puruṣa-dviḍ āste

gṛhān praviṣṭo yam apatya-matyā

puṣṇāsi kṛṣṇād vimukho gata-śrīs

tyajāśv aśaivaṁ kula-kauśalāya

SYNONYMS

saḥ-he; eṣaḥ-this; doṣaḥ-offense personified; puruṣa-dviṭ-envious of Lord Kṛṣṇa; āste-exists; gṛhān-household; praviṣṭaḥ-entered; yam-whom; apatya-matyā-thinking to be your son; puṣṇāsi-maintaining; kṛṣṇāt-from Kṛṣṇa; vimukhaḥ-in opposition; gata-śrīḥ-devoid of everything auspicious; tyaja-give up; āśu-as soon as possible; aśaivam-inauspicious; kula-family; kauśalāya-for the sake of.

You are maintaining offense personified, Duryodhana, as your infallible son, but he is envious of Lord Kṛṣṇa. And because you are thus maintaining a nondevotee of Kṛṣṇa, you are devoid of all auspicious qualities. Relieve yourself of this ill fortune as soon as possible and do good to the whole family!

A good son is called apatya, one who does not allow his father to fall down. The son can protect the father's soul when the father is dead by offering sacrifices to please the Supreme Lord, Viṣṇu. This system is still prevalent in India. After the death of his father, a son goes to offer sacrifices at the lotus feet of Viṣṇu at Gayā and thus delivers the father's soul if the father is fallen. But if the son is already an enemy of Viṣṇu, how, in such an inimical mood, can he offer sacrifice unto Lord Viṣṇu's lotus feet? Lord Kṛṣṇa is directly the Personality of Godhead, Viṣṇu, and Duryodhana was inimical to Him. He would therefore be unable to protect his father, Dhṛtarāṣṭra, after his death. He himself was to fall down because of his faithlessness towards Viṣṇu. How, then, could he protect his father? Vidura advised Dhṛtarāṣṭra to get rid of such an unworthy son as Duryodhana as soon as possible if he was at all anxious to see to the good of his family.

According to the moral instructions of Cāṇakya Paṇḍita, "What is the use of a son who is neither a learned man nor a devotee of the Lord?" If a son is not a devotee of the Supreme Lord, he is just like blind eyes-a source of trouble. A physician may sometimes advise the extrication of such useless eyes from their sockets so that one can be relieved of the constant trouble. Duryodhana was exactly like blind, troubling eyes; he would be a source of great trouble to the family of Dhṛtarāṣṭra, as foreseen by Vidura. Vidura therefore rightly advised his eldest brother to get rid of this source of trouble. Dhṛtarāṣṭra was wrongly maintaining such personified offense under the mistaken impression that Duryodhana was a good son, able to liberate his father.

TEXT 14

ity ūcivāṁs tatra suyodhanena

pravṛddha-kopa-sphuritādhareṇa

asat-kṛtaḥ sat-spṛhaṇīya-śīlaḥ

kṣattā sakarṇānuja-saubalena

SYNONYMS

iti-thus; ūcivān-while speaking; tatra-there; suyodhanena-by Duryodhana; pravṛddha-swollen with; kopa-anger; sphurita-flapping; adhareṇa-lips; asat-kṛtaḥ-insulted; sat-respectable; spṛhaṇīya-śīlaḥ-desirable qualities; kṣattā-Vidura; sa-with; karṇa-Karṇa; anuja-younger brothers; saubalena-with Śakuni.

While speaking thus, Vidura, whose personal character was esteemed by respectable persons, was insulted by Duryodhana, who was swollen with anger and whose lips were trembling. Duryodhana was in company with Karṇa, his younger brothers and his maternal uncle Śakuni.

It is said that giving good counsel to a foolish person causes the fool to become angry, just as feeding milk to a snake only increases its venomous poison. Saint Vidura was so honorable that his character was looked up to by all respectable persons. But Duryodhana was so foolish that he dared to insult Vidura. This was due to his bad association with Śakuni, his maternal uncle, as well as with his friend Karṇa, who always encouraged Duryodhana in his nefarious acts.

TEXT 15

ka enam atropajuhāva jihmaṁ

dāsyāḥ sutaṁ yad-balinaiva puṣṭaḥ

tasmin pratīpaḥ parakṛtya āste

nirvāsyatām āśu purāc chvasānaḥ

SYNONYMS

kaḥ-who; enam-this; atra-here; upajuhāva-called for; jihmam-crooked; dāsyāḥ-of a kept mistress; sutam-son; yat-whose; balinā-by whose subsistence; eva-certainly; puṣṭaḥ-grown up; tasmin-unto him; pratīpaḥ-enmity; parakṛtya-enemy's interest; āste-situated; nirvāsyatām-get him out; āśu-immediately; purāt-from the palace; śvasānaḥ-let him breathe only.

Who asked him to come here, this son of a kept mistress? He is so crooked that he spies in the interest of the enemy against those on whose support he has grown up. Toss him out of the palace immediately and leave him with only his breath.

When getting married, the kṣatriya kings would take on several other youthful girls along with the married princess. These girl attendants of the king were known as dāsīs, or attendant mistresses. By intimate association with the king, the dāsīs would get sons. Such sons were called dāsī-putras. They had no claim to a royal position, but they would get maintenance and other facilities just like princes. Vidura was the son of such a dāsī, and he was thus not counted amongst the kṣatriyas. King Dhṛtarāṣṭra was very affectionate toward his younger dāsī-putra brother, Vidura, and Vidura was a great friend and philosophical advisor to Dhṛtarāṣṭra. Duryodhana knew very well that Vidura was a great soul and well-wisher, but unfortunately he used strong words to hurt his innocent uncle. Duryodhana not only attacked Vidura's birth, but also called him an infidel because he seemed to support the cause of Yudhiṣṭhira, whom Duryodhana considered his enemy. He desired that Vidura he immediately put out of the palace and deprived of all his possessions. If possible, he would have liked him caned until he was left with nothing but his breath. He charged that Vidura was a spy of the Pāṇḍavas because he advised King Dhṛtarāṣṭra in their favor. Such is the situation of palace life and the intricacies of diplomacy that even a faultless person like Vidura could be charged with something abominable and punished. Vidura was struck with wonder at such unexpected behavior from his nephew Duryodhana, and before anything actually happened, he decided to leave the palace for good.

TEXT 16

svayaṁ dhanur dvāri nidhāya māyāṁ

bhrātuḥ puro marmasu tāḍito 'pi

sa ittham atyulbaṇa-karṇa-bāṇair

gata-vyatho 'yād uru mānayānaḥ

SYNONYMS

svayam-he himself; dhanuḥ dvāri-bow on the door; nidhāya-keeping; māyām-the external nature; bhrātuḥ-brother's; puraḥ-from the palace; marmasu-in the core of the heart; tāḍitaḥ-being afflicted; api-in spite of; saḥ-he (Vidura); ittham-like this; ati-ulbaṇa-severely; karṇa-ear; bāṇaiḥ-by the arrows; gata-vyathaḥ-without being sorry; ayāt-excited; uru-great; māna-yānaḥ-so thinking.

Thus being pierced by arrows through his ears and afflicted to the core of his heart, Vidura placed his bow on the door and quit his brother's palace. He was not sorry, for he considered the acts of the external energy to be supreme.

A pure devotee of the Lord is never perturbed by an awkward position created by the external energy of the Lord. In Bhagavad-gītā (3.27) it is stated:

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

A conditioned soul is absorbed in material existence under the influence of different modes of external energy. Absorbed in the false ego, he thinks that he is doing everything by himself. The external energy of the Lord, the material nature, is fully under the control of the Supreme Lord, and the conditioned soul is fully under the grip of the external energy. Therefore, the conditioned soul is fully under the control of the law of the Lord. But, due to illusion only, he thinks himself independent in his activities. Duryodhana was acting under such influence of the external nature, by which he would be vanquished at the ultimate end. He could not accept the sound advice of Vidura, but on the contrary he insulted that great soul, who was the well-wisher of his whole family. Vidura could understand this because he was a pure devotee of the Lord. In spite of being very strongly insulted by Duryodhana's words, Vidura could see that Duryodhana, under the influence of māyā, the external energy, was making progress on the path toward his own ruination. He therefore considered the acts of the external energy to be supreme, yet he also saw how the internal energy of the Lord helped him in that particular situation. A devotee is always in a renounced temperament because the worldly attractions can never satisfy him. Vidura was never attracted by the royal palace of his brother. He was always ready to leave the place and devote himself completely to the transcendental loving service of the Lord. Now he got the opportunity by the grace of Duryodhana, and instead of being sorry at the strong words of insult, he thanked him from within because it gave him the chance to live alone in a holy place and fully engage in the devotional service of the Lord. The word gata-vyathaḥ (without being sorry) is significant here because Vidura was relieved from the tribulations which trouble every man entangled in material activities. He therefore thought that there was no need to defend his brother with his bow because his brother was meant for ruination. Thus he left the palace before Duryodhana could act. Māyā, the supreme energy of the Lord, acted here both internally and externally.

TEXT 17

sa nirgataḥ kaurava-puṇya-labdho

gajāhvayāt tīrtha-padaḥ padāni

anvākramat puṇya-cikīrṣayorvyām

adhiṣṭhito yāni sahasra-mūrtiḥ

SYNONYMS

saḥ-he (Vidura); nirgataḥ-after having quit; kaurava-the Kuru dynasty; puṇya-piety; labdhaḥ-so achieved; gaja-āhvayāt-from Hastināpura; tīrtha-padaḥ-of the Supreme Lord; padāni-pilgrimages; anvākramat-took shelter; puṇya-piety; cikīrṣayā-desiring so; urvyām-of high grade; adhiṣṭhitaḥ-situated; yāni-all those; sahasra-thousands; mūrtiḥ-forms.

By his piety, Vidura achieved the advantages of the pious Kauravas. After leaving Hastināpura, he took shelter of many places of pilgrimages, which are the Lord's lotus feet. With a desire to gain a high order of pious life, he traveled to holy places where thousands of transcendental forms of the Lord are situated.

Vidura was undoubtedly a highly elevated and pious soul, otherwise he would not have taken his birth in the Kaurava family. To have high parentage, to possess wealth, to be highly learned and to have great personal beauty are all due to past pious acts. But such pious possessions are not sufficient for obtaining the grace of the Lord and being engaged in His transcendental loving service. Vidura considered himself less pious, and therefore he decided to travel to all the great places of pilgrimage in the world in order to achieve greater piety and advance nearer to the Lord. At that time, Lord Kṛṣṇa was personally present in the world, and Vidura could have at once approached Him directly, but he did not do so because he was not sufficiently freed from sin. One cannot be one hundred percent devoted to the Lord unless and until he is completely free from all effects of sin. Vidura was conscious that by the association of the diplomatic Dhṛtarāṣṭra and Duryodhana he had lost his piety and was therefore not fit to associate at once with the Lord. In Bhagavad-gītā (7.28) this is confirmed in the following verse:

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

Persons who are sinful asuras like Kaṁsa and Jarāsandha cannot think of Lord Kṛṣṇa as the Supreme Personality of Godhead, the Absolute Truth. Only those who are pure devotees, those who follow the regulative principles of religious life as prescribed in the scriptures, are able to engage themselves in karma-yoga and then jñāna-yoga and thereafter, by pure meditation, can understand pure consciousness. When God consciousness is developed, one can take advantage of the association of pure devotees. Syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt: one is able to associate with the Lord even during the existence of this life.

Places of pilgrimages are meant for eradicating the sins of the pilgrims, and they are distributed all over the universe just to give facility to all concerned for attaining pure existence and God realization. One should not be satisfied, however, merely by visiting the places of pilgrimage and performing one's prescribed duties; he should be eager to meet the great souls who are already there, engaged in the service of the Lord. In each and every place of pilgrimage, the Lord is present in His various transcendental forms.

These forms are called arcā-mūrtis, or forms of the Lord which can be easily appreciated by the common man. The Lord is transcendental to our mundane senses. He cannot be seen with our present eyes, nor can He be heard with our present ears. To the degree that we have entered into the service of the Lord or to the proportion to which our lives are freed from sins, we can perceive the Lord. But even though we are not free from sins, the Lord is kind enough to allow us the facility of seeing Him in His arcā-mūrtis in the temple. The Lord is all-powerful, and therefore He is able to accept our service by presentation of His arcā form. No one, therefore, should foolishly think the arcā in the temple to be an idol. Such an arcā-mūrti is not an idol but the Lord Himself, and to the proportion to which one is free from sins, he is able to know the significance of the arcā-mūrti. The guidance of a pure devotee is therefore always required.

In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Ādi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpura, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe. All these arcā-mūrtis are summarized in the Caitanya-caritāmṛta in the following words:

sarvatra prakāśa tāṅra–bhakte sukha dite

jagatera adharma nāśi' dharma sthāpite

"The Lord has so distributed Himself all over the universe just to give pleasure to the devotees, to give the common man facility to eradicate his sins, and to establish religious principles in the world."

TEXT 18

pureṣu puṇyopavanādri-kuñjeṣv

apaṅka-toyeṣu sarit-saraḥsu

ananta-liṅgaiḥ samalaṅkṛteṣu

cacāra tīrthāyataneṣv ananyaḥ

SYNONYMS

pureṣu-holy places like Ayodhyā, Dvārakā and Mathurā; puṇya-piety; upavana-the air; adri-hill; kuñjeṣu-in the orchards; apaṅka-without sin; toyeṣu-in the water; sarit-river; saraḥsu-lakes; ananta-liṅgaiḥ-the forms of the Unlimited; samalaṅkṛteṣu-being so decorated; cacāra-executed; tīrtha-places of pilgrimage; āyataneṣu-holy lands; ananyaḥ-alone or seeing Kṛṣṇa alone.

He began to travel alone, thinking only of Kṛṣṇa, through various holy places like Ayodhyā, Dvārakā and Mathurā. He traveled where the air, hill, orchard, river and lake are all pure and sinless and where the forms of the Unlimited decorate the temples. Thus he performed the pilgrim's progress.

These arcā forms of the Lord may be considered idols by the atheists, but that does not matter for persons like Vidura or His many other servants. The forms of the Lord are mentioned here as ananta-liṅga. Such forms of the Lord have unlimited potency, the same as that of the Lord Himself. There is no difference between the potencies of the arcā and those of the personal forms of the Lord. The example of the postbox and post office may be applied here. The little postboxes distributed all over the city have the same potency as the postal system in general. The duty of the post office is to carry letters from one place to another. If one puts letters in postboxes authorized by the general post office, the function of carrying letters is performed without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. Vidura, therefore, could see nothing but Kṛṣṇa in the different arcā forms, and ultimately he was able to realize Kṛṣṇa alone and nothing else.

TEXT 19

gāṁ paryaṭan medhya-vivikta-vṛttiḥ

sadāpluto 'dhaḥ śayano 'vadhūtaḥ

alakṣitaḥ svair avadhūta-veṣo

vratāni cere hari-toṣaṇāni

SYNONYMS

gām-earth; paryaṭan-traversing; medhya-pure; vivikta-vṛttiḥ-independent occupation for living; sadā-always; āplutaḥ-sanctified; adhaḥ-on the earth; śayanaḥ-lying; avadhūtaḥ-without dressing (of the hair, etc.); alakṣitaḥ-without being seen; svaiḥ-alone; avadhūta-veṣaḥ-dressed like a mendicant; vratāni-vows; cere-performed; hari-toṣaṇāni-that pleased the Lord.

While so traversing the earth, he simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives.

The first and foremost duty of a pilgrim is to satisfy the Supreme Lord Hari. While traveling as a pilgrim, one should not be worried about pleasing society. There is no need to depend on social formalities or occupation or dress. One should remain always absorbed in the function of pleasing the Lord. Thus sanctified by thought and action, one is able to realize the Supreme Lord by the process of a pilgrim's journey.

TEXT 20

itthaṁ vrajan bhāratam eva varṣaṁ

kālena yāvad gatavān prabhāsam

tāvac chaśāsa kṣitim eka cakrām

ekātapatrām ajitena pārthaḥ

SYNONYMS

ittham-like this; vrajan-while traveling; bhāratam-India; eva-only; varṣam-the tract of land; kālena-in due course of time; yāvat-when; gatavān-visited; prabhāsam-the Prabhāsa pilgrimage site; tāvat-at that time; śaśāsa-ruled; kṣitim-the world; eka-cakrām-by one military force; eka-one; ātapatrām-flag; ajitena-by the mercy of the unconquerable Kṛṣṇa; pārthaḥ-Mahārāja Yudhiṣṭhira.

Thus, when he was in the land of Bhāratavarṣa traveling to all the places of pilgrimage, he visited Prabhāsakṣetra. At that time Mahārāja Yudhiṣṭhira was the emperor and held the world under one military strength and one flag.

More than five thousand years ago, while Saint Vidura was traveling the earth as a pilgrim, India was known as Bhāratavarṣa, as it is known even today. The history of the world cannot give any systematic account for more than three thousand years into the past, but before that the whole world was under the flag and military strength of Mahārāja Yudhiṣṭhira, who was the emperor of the world. At present there are hundreds and thousands of flags flapping in the United Nations, but during the time of Vidura there was, by the grace of Ajita, Lord Kṛṣṇa, only one flag. The nations of the world are very eager to again have one state under one flag, but for this they must seek the favor of Lord Kṛṣṇa, who alone can help us become one worldwide nation.

TEXT 21

tatrātha śuśrāva suhṛd-vinaṣṭiṁ

vanaṁ yathā veṇuja-vahni-saṁśrayam

saṁspardhayā dagdham athānuśocan

sarasvatīṁ pratyag iyāya tūṣṇīm

SYNONYMS

tatra- there; atha-thereafter; śuśrāva-heard; suhṛt-kinsmen; vinaṣṭim-all dead; vanam-forest; yathā-as much as; veṇuja-vahni-fire due to the bamboos; saṁśrayam-friction with one another; saṁspardhayā-by violent passion; dagdham-burnt; atha-thus; anuśocan-thinking; sarasvatīm-the River Sarasvatī; pratyak-westward; iyāya-went; tūṣṇīm-silently.

At the place of pilgrimage at Prabhāsa, it came to his knowledge that all his relatives had died due to violent passion, just as an entire forest burns due to fire produced by the friction of bamboos. After this he proceeded west, where the River Sarasvatī flows.

Both the Kauravas and the Yādavas were relatives of Vidura, and Vidura heard of their extinction due to fratricidal war. The comparison of the friction of forest bamboos to that of passionate human societies is appropriate. The whole world is compared to a forest. At any moment there may be a flare-up of fire in the forest due to friction. No one goes to the forest to set it on fire, but due only to friction between bamboos, fire takes place and burns an entire forest. Similarly, in the greater forest of worldly transaction, the fire of war takes place because of the violent passion of the conditioned souls illusioned by the external energy. Such a worldly fire can be extinguished only by the water of the mercy cloud of saints, just as a forest fire can be extinguished only by rains falling from a cloud.

TEXT 22

tasyāṁ tritasyośanaso manoś ca

pṛthor athāgner asitasya vāyoḥ

tīrthaṁ sudāsasya gavāṁ guhasya

yac chrāddhadevasya sa āsiṣeve

SYNONYMS

tasyām-on the bank of the River Sarasvatī; tritasya-the pilgrimage site named Trita; uśanasaḥ-the pilgrimage site named Uśanā; manoḥ ca-as also of the pilgrimage site named Manu; pṛthoḥ-that of Pṛthu; atha-thereafter; agneḥ-that of Agni; asitasya-that of Asita; vāyoḥ-that of Vāyu; tīrtham-places of pilgrimages; sudāsasya-of the name Sudāsa; gavām-that of Go; guhasya-that of Guha; yat-thereupon; śrāddhadevasya-of the name Śrāddhadeva; saḥ-Vidura; āsiṣeve-duly visited and performed the rituals.

On the bank of the River Sarasvatī there were eleven places of pilgrimage, namely, (1) Trita, (2) Uśanā, (3) Manu, (4) Pṛthu, (5) Agni, (6) Asita, (7) Vāyu, (8) Sudāsa, (9) Go, (10) Guha and (11) Srāddhadeva. Vidura visited all of them and duly performed rituals.

TEXT 23

anyāni ceha dvija-deva-devaiḥ

kṛtāni nānāyatanāni viṣṇoḥ

pratyaṅga-mukhyāṅkita-mandirāṇi

yad-darśanāt kṛṣṇam anusmaranti

SYNONYMS

anyāni-others; ca-also; iha-here; dvija-deva-by the great sages; devaiḥ-and the demigods; kṛtāni-established by; nānā-various; āyatanāni-various forms; viṣṇoḥ-of the Supreme Personality of Godhead; prati-each and every; aṅga-part; mukhya-the chief; aṅkita-marked; mandirāṇi-temple s; yat-which; darśanāt-by seeing from a distance; kṛṣṇam-the original Personality of Godhead; anusmaranti-constantly remembers.

There were also many other temples of various forms of the Supreme Personality of Godhead Viṣṇu, established by great sages and demigods. These temples were marked with the chief emblems of the Lord, and they reminded one always of the original Personality of Godhead, Lord Kṛṣṇa.

Human society is divided into four social orders of life and four spiritual divisions, applying to each and every individual person. This system is called varṇāśrama-dharma and has already been discussed in many places in this great literature. The sages, or persons who completely devoted themselves to the spiritual upliftment of the entire human society, were known as dvija-deva, the best amongst the twice-born. The denizens of superior planets, from the moon planet and upwards, were known as devas. Both the dvija-devas and the devas always establish temples of Lord Viṣṇu in His various forms, such as Govinda, Madhusūdana, Nṛsiṁha, Mādhava, Keśava, Nārāyaṇa, Padmanābha, Pārtha-sārathi and many others. The Lord expands Himself in innumerable forms, but all of them are nondifferent from one another. Lord Viṣṇu has four hands, and each hand holds a particular item-either a conchshell, wheel, club or lotus flower. Of these four emblems, the cakra, or wheel, is the chief. Lord Kṛṣṇa, being the original Viṣṇu form, has only one emblem, namely the wheel, and therefore He is sometimes called the Cakrī. The Lord's cakra is the symbol of the power by which the Lord controls the whole manifestation. The tops of Viṣṇu temples are marked with the symbol of the wheel so that people may have the chance to see the symbol from a very long distance and at once remember Lord Kṛṣṇa. The purpose of building very high temples is to give people a chance to see them from a distant place. This system is carried on in India whenever a new temple is constructed, and it appears that it is coming down from a time before recorded history. The foolish propaganda by atheists that temples were constructed only in later days is refuted here because Vidura visited these temples at least five thousand years ago, and the temples of Viṣṇu were in existence long, long before Vidura visited them. The great sages and demigods never established statues of men or demigods, but they established temples of Viṣṇu for the benefit of common men, to raise them to the platform of God consciousness.

TEXT 24

tatas tv ativrajya surāṣṭram ṛddhaṁ

sauvīra-matsyān kurujāṅgalāṁś ca

kālena tāvad yamunām upetya

tatroddhavaṁ bhāgavataṁ dadarśa

SYNONYMS

tataḥ-from there; tu-but; ativrajya-by passing over; surāṣṭram-the kingdom of Surat; ṛddham-very wealthy; sauvīra-the kingdom of Sauvīra; matsyān-the kingdom of Matsya; kurujāṅgalān-the kingdom of western India up to the Delhi province; ca-also; kālena-in course of time; tāvat-as soon as; yamunām-bank of the River Yamunā; upetya-reaching; tatra-there; uddhavam-Uddhava, one of the prominent Yadus; bhāgavatam-the great devotee of Lord Kṛṣṇa; dadarśa-happened to see.

Thereafter he passed through very wealthy provinces like Surat, Sauvīra and Matsya and through western India, known as Kurujāṅgala. At last he reached the bank of the Yamunā, where he happened to meet Uddhava, the great devotee of Lord Kṛṣṇa.

The tract of land comprising about one hundred square miles from modern Delhi to the Mathurā district in Uttar Pradesh, including a portion of the Gurgaon district in Punjab (East India), is considered to be the topmost place of pilgrimage in all of India. This land is sacred because Lord Kṛṣṇa traveled through it many times. From the very beginning of His appearance, He was at Mathurā in the house of His maternal uncle Kaṁsa, and He was reared by His foster father Mahārāja Nanda at Vṛndāvana. There are still many devotees of the Lord lingering there in ecstasy in search of Kṛṣṇa and His childhood associates, the gopīs. It is not that such devotees meet Kṛṣṇa face to face in that tract of land, but a devotee's eagerly searching after Kṛṣṇa is as good as his seeing Him personally. How this is so cannot be explained, but it is factually realized by those who are pure devotees of the Lord. Philosophically, one can understand that Lord Kṛṣṇa and His remembrance are on the absolute plane and that the very idea of searching for Him at Vṛndāvana in pure God consciousness gives more pleasure to the devotee than seeing Him face to face. Such devotees of the Lord see Him face to face at every moment, as confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"Those who are in ecstasy of love with the Supreme Personality of Godhead, Lord Śyāmasundara [Kṛṣṇa], see Him always in their hearts due to love and devotional service rendered to the Lord." Both Vidura and Uddhava were such elevated devotees, and therefore they both came to the bank of the Yamunā and met each other.

TEXT 25

sa vāsudevānucaraṁ praśāntaṁ

bṛhaspateḥ prāk tanayaṁ pratītam

āliṅgya gāḍhaṁ praṇayena bhadraṁ

svānām apṛcchad bhagavat-prajānām

SYNONYMS

saḥ-he, Vidura; vāsudeva-Lord Kṛṣṇa; anucaram-constant companion; praśāntam-very sober and gentle; bṛhaspateḥ-of Bṛhaspati, the learned spiritual master of the demigods; prāk-formerly; tanayam-son or disciple; pratītam-acknowledged; āliṅgya-embracing; gāḍham-very feelingly; praṇayena-in love; bhadram-auspicious; svānām-his own; apṛcchat-asked; bhagavat-of the Personality of Godhead; prajānām-family.

Then, due to his great love and feeling, Vidura embraced him [Uddhava], who was a constant companion of Lord Kṛṣṇa and formerly a great student of Bṛhaspati's. Vidura then asked him for news of the family of Lord Kṛṣṇa, the Personality of Godhead.

Vidura was older than Uddhava, like a father, and therefore when the two met, Uddhava bowed down before Vidura, and Vidura embraced him because Uddhava was younger, like a son. Vidura's brother Pāṇḍu was Lord Kṛṣṇa's uncle, and Uddhava was a cousin to Lord Kṛṣṇa. According to social custom, therefore, Vidura was to be respected by Uddhava on the level of his father. Uddhava was a great scholar in logic, and he was known to be a son or disciple of Bṛhaspati, the greatly learned priest and spiritual master of the demigods. Vidura asked Uddhava about the welfare of his relatives, although he already knew that they were no longer in the world. This inquiry appears to be very queer, but Śrīla Jīva Gosvāmī states that the news was shocking to Vidura, who therefore inquired again due to great curiosity. Thus his inquiry was psychological and not practical.

TEXT 26

kaccit purāṇau puruṣau svanābhya-

pādmānuvṛttyeha kilāvatīrṇau

āsāta urvyāḥ kuśalaṁ vidhāya

kṛta-kṣaṇau kuśalaṁ śūra-gehe

SYNONYMS

kaccit-whether; purāṇau-the original; puruṣau-Personalities of Godhead (Kṛṣṇa and Balarāma); svanābhya-Brahmā; pādma-anuvṛttyā-by the request of the one who is born from the lotus; iha-here; kila-certainly; avatīrṇau-incarnated; āsāte-are; urvyāḥ-in the world; kuśalam-well-being; vidhāya-for doing so; kṛta-kṣaṇau-the elevators of everyone's prosperity; kuśalam-all well; śūra-gehe-in the house of Śūrasena.

[Please tell me] whether the original Personalities of Godhead, who incarnated Themselves at the request of Brahmā [who is born out of the lotus flower from the Lord] and who have increased the prosperity of the world by elevating everyone, are doing well in the house of Śūrasena.

Lord Kṛṣṇa and Balarāma are not two different Personalities of Godhead. God is one without a second, but He expands Himself in many forms without their being separate from one another. They are all plenary expansions. The immediate expansion of Lord Kṛṣṇa is Baladeva, and Brahmā, born from the lotus flower from Garbhodakaśāyī Viṣṇu, is an expansion of Baladeva. This indicates that Kṛṣṇa and Baladeva are not subjected to the regulations of the universe; on the contrary, the whole universe is under Their subjugation. They appeared at the request of Brahmā to liberate the burden of the world, and They relieved the world by many superhuman activities so that everyone became happy and prosperous. Without the grace of the Lord, no one can become happy and prosperous. Because the happiness of the family of the Lord's devotees depends on the happiness of the Lord, Vidura first of all inquired about the well-being of the Lord.

TEXT 27

kaccit kurūṇāṁ paramaḥ suhṛn no

bhāmaḥ sa āste sukham aṅga śauriḥ

yo vai svasṝṇāṁ pitṛvad dadāti

varān vadānyo vara-tarpaṇena

SYNONYMS

kaccit-whether; kurūṇām-of the Kurus; paramaḥ-greatest; suhṛt-well-wisher; naḥ-our; bhāmaḥ-brother-in-law; saḥ-he; āste-is; sukham-happy; aṅga-O Uddhava; śauriḥ-Vasudeva; yaḥ-one who; vai-certainly; svasṝṇām-of the sisters; pitṛ-vat-like a father; dadāti-gives; varān-everything desirable; vadānyaḥ-munificent; vara-wife; tarpaṇena-by pleasing.

[Please tell me] whether the best friend of the Kurus, our brother-in-law Vasudeva, is doing well. He is very munificent. He is like a father to his sisters, and he is always pleasing to his wives.

Lord Kṛṣṇa's father, Vasudeva, had sixteen wives, and one of them, named Pauravī or Rohiṇī, the mother of Baladeva, was the sister of Vidura. Vasudeva, therefore, was the husband of Vidura's sister, and thus they were brothers-in-law. Vasudeva's sister Kuntī was the wife of Pāṇḍu, Vidura's elder brother, and in that sense also, Vasudeva was brother-in-law to Vidura. Kuntī was younger than Vasudeva, and it was the duty of the elder brother to treat younger sisters as daughters. Whenever anything was needed by Kuntī, it was munificently delivered by Vasudeva, due to his great love for his younger sister. Vasudeva never dissatisfied his wives, and at the same time he supplied the objects desired by his sister. He had special attention for Kuntī because she became a widow at an early age. While inquiring about Vasudeva's welfare, Vidura remembered all about him and the family relationship.

TEXT 28

kaccid varūthādhipatir yadūnāṁ

pradyumna āste sukham aṅga vīraḥ

yaṁ rukmiṇī bhagavato 'bhilebhe

ārādhya viprān smaram ādi-sarge

SYNONYMS

kaccit-whether; varūtha-of the military; adhipatiḥ-commander-in-chief; yadūnām-of the Yadus; pradyumnaḥ-the son of Kṛṣṇa named Pradyumna; āste-is; sukham-happy; aṅga-O Uddhava; vīraḥ-the great warrior; yam-whom; rukmiṇī-the wife of Kṛṣṇa named Rukmiṇī; bhagavataḥ-from the Personality of Godhead; abhilebhe-got as a prize; ārādhya-pleasing; viprān-brāhmaṇas; smaram-Cupid (Kāmadeva); ādi-sarge-in his previous life.

O Uddhava, please tell me how is Pradyumna, the commander-in-chief of the Yadus, who was Cupid in a former life? Rukmiṇī bore him as her son from Lord Kṛṣṇa, by the grace of brāhmaṇas whom she pleased.

According to Śrīla Jīva Gosvāmī, Smara (Cupid, or Kāmadeva) is one of the eternal associates of Lord Kṛṣṇa. Jīva Gosvāmī has explained this very elaborately in his treatise Kṛṣṇa-sandarbha.

TEXT 29

kaccit sukhaṁ sātvata-vṛṣṇi-bhoja-

dāśārhakāṇām adhipaḥ sa āste

yam abhyaṣiñcac chata-patra-netro

nṛpāsanāśāṁ parihṛtya dūrāt

SYNONYMS

kaccit-whether; sukham-is all well; sātvata-the Sātvata race; vṛṣṇi-the Vṛṣṇi dynasty; bhoja-the Bhoja dynasty; dāśārhakāṇām-the Dāśārha race; adhipaḥ-King Ugrasena; saḥ-he; āste-does exist; yam-whom; abhyaṣiñcat-installed; śata-patra-netraḥ-Lord Śrī Kṛṣṇa; nṛpa-āsana-āśām-hope of the royal throne; parihṛtya-giving up; dūrāt-at a distant place.

O my friend, [tell me] whether Ugrasena, the King of the Sātvatas, Vṛṣṇis, Bhojas and Dāśārhas, is now doing well. He went far away from his kingdom, leaving aside all hopes of his royal throne, but Lord Kṛṣṇa again installed him.

TEXT 30

kaccid dhareḥ saumya sutaḥ sadṛkṣa

āste 'graṇī rathināṁ sādhu sāmbaḥ

asūta yaṁ jāmbavatī vratāḍhyā

devaṁ guhaṁ yo 'mbikayā dhṛto 'gre

SYNONYMS

kaccit-whether; hareḥ-of the Personality of Godhead; saumya-O grave one; sutaḥ-son; sadṛkṣaḥ-similar; āste-fares well; agraṇīḥ-foremost; rathinām-of the warriors; sādhu-well behaved; sāmbaḥ-Sāmba; asūta-gave birth; yam-whom; jāmbavatī-Jāmbavatī, a queen of Lord Kṛṣṇa's; vratāḍhyā-enriched by vows; devam-the demigod; guham-of the name Kārttikeya; yaḥ-whom; ambikayā-unto the wife of Śiva; dhṛtaḥ-born; agre-in the previous birth.

O gentle one, does Sāmba fare well? He exactly resembles the son of the Personality of Godhead. In a previous birth he was born as Kārttikeya in the womb of the wife of Lord Śiva, and now he has been born in the womb of Jāmbavatī, the most enriched wife of Kṛṣṇa.

Lord Śiva, one of the three qualitative incarnations of the Personality of Godhead, is the plenary expansion of the Lord. Kārttikeya, born of him, is on the level of Pradyumna, another son of Lord Kṛṣṇa. When Lord Śrī Kṛṣṇa descends into the material world, all His plenary portions also appear with Him to exhibit different functions of the Lord. But for the pastimes at Vṛndāvana, all functions are performed by the Lord's different plenary expansions. Vāsudeva is a plenary expansion of Nārāyaṇa. When the Lord appeared as Vāsudeva before Devakī and Vasudeva, He appeared in His capacity as Nārāyaṇa. Similarly, all the demigods of the heavenly kingdom appeared as associates of the Lord in the forms of Pradyumna, Sāmba, Uddhava, etc. It is learned here that Kāmadeva appeared as Pradyumna, Kārttikeya as Sāmba, and one of the Vasus as Uddhava. All of them served in their different capacities in order to enrich the pastimes of Kṛṣṇa.

TEXT 31

kṣemaṁ sa kaccid yuyudhāna āste

yaḥ phālgunāl labdha-dhanū-rahasyaḥ

lebhe 'ñjasādhokṣaja-sevayaiva

gatiṁ tadīyāṁ yatibhir durāpām

SYNONYMS

kṣemam-all good; saḥ-he; kaccit-whether; yuyudhānaḥ-Sātyaki; āste-is there; yaḥ-one who; phālgunāt-from Arjuna; labdha-has achieved; dhanuḥ-rahasyaḥ-one who understands the intricacies of military art; lebhe-also achieved; añjasā-summarily; adhokṣaja-of the Transcendence; sevayā-by service; eva-certainly; gatim-destination; tadīyām-transcendental; yatibhiḥ-by great renouncers; durāpām-very difficult to achieve.

O Uddhava, does Yuyudhāna fare well? He learned the intricacies of the military art from Arjuna and attained the transcendental destination which is very difficult to reach even for great renouncers.

The destination of transcendence is to become the personal associate of the Personality of Godhead, who is known as adhokṣaja, He who is beyond the reach of the senses. The renouncers of the world, the sannyāsīs, give up all worldly connections, namely, family, wife, children, friends, home, wealth-everything-to attain the transcendental bliss of Brahman happiness. But adhokṣaja happiness is beyond Brahman happiness. The empiric philosophers enjoy a transcendental quality of bliss by philosophical speculation on the Supreme Truth, but beyond that pleasure is the pleasure enjoyed by Brahman in His eternal form of the Personality of Godhead. Brahman bliss is enjoyed by living entities after liberation from material bondage. But Parabrahman, the Personality of Godhead, enjoys eternally a bliss of His own potency, which is called the hlādinī potency. The empiric philosopher who studies Brahman by negation of the external features has not yet learned the quality of the hlādinī potency of Brahman. Out of many potencies of the Omnipotent, there are three features of His internal potency-namely saṁvit, sandhinī and hlādinī. And in spite of their strict adherence to the principles of yama, niyama, āsana, dhyāna, dhāraṇā and prāṇāyāma, the great yogīs and jñānīs are unable to enter into the internal potency of the Lord. This internal potency is, however, easily realized by the devotees of the Lord by dint of devotional service. Yuyudhāna achieved this stage of life, just as he achieved expert knowledge in military science from Arjuna. Thus his life was successful to the fullest extent from both the material and spiritual angles of vision. That is the way of devotional service to the Lord.

TEXT 32

kaccid budhaḥ svasty anamīva āste

śvaphalka-putro bhagavat-prapannaḥ

yaḥ kṛṣṇa-pādāṅkita-mārga-pāṁsuṣv

aceṣṭata prema-vibhinna-dhairyaḥ

SYNONYMS

kaccit-whether; budhaḥ-very learned; svasti-well; anamīvaḥ-faultless; āste-does exist; śvaphalka-putraḥ-the son of Śvaphalka, Akrūra; bhagavat-regarding the Personality of Godhead; prapannaḥ-surrendered; yaḥ-one who; kṛṣṇa-the Lord; pāda-aṅkita-marked with footprints; mārga-path; pāṁsuṣu-in the dust; aceṣṭata-exhibited; prema-vibhinna-lost in transcendental love; dhairyaḥ-mental equilibrium.

Please tell me whether Akrūra, the son of Śvaphalka, is doing well. He is a faultless soul surrendered unto the Personality of Godhead. He once lost his mental equilibrium due to his ecstasy of transcendental love and fell down on the dust of a road which was marked with the footprints of Lord Kṛṣṇa.

When Akrūra came to Vṛndāvana in search of Kṛṣṇa, he saw the footprints of the Lord on the dust of Nanda-grāma and at once fell on them in ecstasy of transcendental love. This ecstasy is possible for a devotee who is fully absorbed in incessant thoughts of Kṛṣṇa. Such a pure devotee of the Lord is naturally faultless because he is always associated with the supremely pure Personality of Godhead. Constant thought of the Lord is the antiseptic method for keeping oneself free from the infectious contamination of the material qualities. The pure devotee of the Lord is always in company with the Lord by thinking of Him. Yet, in the particular context of time and place, the transcendental emotions take a different turn, and this breaks the mental equilibrium of the devotee. Lord Caitanya displayed the typical example of transcendental ecstasy, as we can understand from the life of this incarnation of God.

TEXT 33

kaccic chivaṁ devaka-bhoja-putryā

viṣṇu-prajāyā iva deva-mātuḥ

yā vai sva-garbheṇa dadhāra devaṁ

trayī yathā yajña-vitānam artham

SYNONYMS

kaccit-whether; śivam-everything well; devaka-bhoja-putryāḥ-of the daughter of King Devaka-bhoja; viṣṇu-prajāyāḥ-of she who gave birth to the Personality of Godhead; iva-like that of; deva-mātuḥ-of the mother of the demigods (Aditi); yā-one who; vai-indeed; sva-garbheṇa-by her own womb; dadhāra-conceived; devam-the Supreme Lord; trayī-the Vedas; yathā-as much as; yajña-vitānam-of spreading the sacrifice; artham-purpose.

As the Vedas are the reservoir of sacrificial purposes, so the daughter of King Devaka-bhoja conceived the Supreme Personality of Godhead in her womb, as did the mother of the demigods. Is she [Devakī] doing well?

The Vedas are full of transcendental knowledge and spiritual values, and thus Devakī, the mother of Lord Kṛṣṇa, conceived the Lord in her womb as the personified meaning of the Vedas. There is no difference between the Vedas and the Lord. The Vedas aim at the understanding of the Lord, and the Lord is the Vedas personified. Devakī is compared to the meaningful Vedas and the Lord to their purpose personified.

TEXT 34

apisvid āste bhagavān sukhaṁ vo

yaḥ sātvatāṁ kāma-dugho 'niruddhaḥ

yam āmananti sma hi śabda-yoniṁ

mano-mayaṁ sattva-turīya-tattvam

SYNONYMS

api-as also; svit-whether; āste-does He; bhagavān-the Personality of Godhead; sukham-all happiness; vaḥ-of you; yaḥ-one who; sātvatām-of the devotees; kāma-dughaḥ-source of all desires; aniruddhaḥ-the plenary expansion Aniruddha; yam-whom; āmananti-they accept; sma-from yore; hi-certainly; śabda-yonim-the cause of the Ṛg Veda; manaḥ-mayam-creator of the mind; sattva-transcendental; turīya-the fourth expansion; tattvam-principle.

May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth Plenary expansion of Viṣṇu.

Ādi-caturbhuja, the original expansions from Baladeva, are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. All of Them are viṣṇu-tattvas, or nondifferent Personalities of Godhead. In the incarnation of Śrī Rāma, all these different expansions appeared for particular pastimes. Lord Rāma is the original Vāsudeva, and His brothers were Saṅkarṣaṇa, Pradyumna and Aniruddha. Aniruddha is also the cause of Mahā-Viṣṇu, from whose breathing the Ṛg Veda appeared. All this is nicely explained in the Mārkaṇḍeya Purāṇa. In the incarnation of Lord Kṛṣṇa, Aniruddha appeared as the son of the Lord. Lord Kṛṣṇa in Dvārakā is the Vāsudeva expansion of the original group. The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same viṣṇu-tattva, and there is no difference in Their potency.

TEXT 35

apisvid anye ca nijātma-daivam

ananya-vṛttyā samanuvratā ye

hṛdīka-satyātmaja-cārudeṣṇa-

gadādayaḥ svasti caranti saumya

SYNONYMS

api-as also; svit-whether; anye-others; ca-and; nija-ātma-of one's own self; daivam-Śrī Kṛṣṇa; ananya-absolutely; vṛttyā-faith; samanuvratāḥ-followers; ye-all those who; hṛdīka-Hṛdīka; satya-ātmaja-the son of Satyabhāmā; cārudeṣṇa-Cārudeṣṇa; gada-Gada; ādayaḥ-and others; svasti-all well; caranti-pass time; saumya-O sober one.

O sober one, others, such as Hṛdīka, Cārudeṣṇa, Gada and the son of Satyabhāmā, who accept Lord Śrī Kṛṣṇa as the soul of the self and thus follow His path without deviation-are they well?

TEXT 36

api sva-dorbhyāṁ vijayācyutābhyāṁ

dharmeṇa dharmaḥ paripāti setum

duryodhano 'tapyata yat-sabhāyāṁ

sāmrājya-lakṣmyā vijayānuvṛttyā

SYNONYMS

api-as also; sva-dorbhyām-own arms; vijaya-Arjuna; acyutā-bhyām-along with Śrī Kṛṣṇa; dharmeṇa-on religious principles; dharmaḥ-King Yudhiṣṭhira; paripāti-maintains; setum-the respect of religion; duryodhanaḥ-Duryodhana; atapyata-envied; yat-whose; sabhāyām-royal assembly; sāmrājya-imperial; lakṣmyā-opulence; vijaya-anuvṛttyā-by the service of Arjuna.

Also let me inquire whether Mahārāja Yudhiṣṭhira is now maintaining the kingdom according to religious principles and with respect for the path of religion. Formerly Duryodhana was burning with envy because Yudhiṣṭhira was being protected by the arms of Kṛṣṇa and Arjuna as if they were his own arms.

Mahārāja Yudhiṣṭhira was the emblem of religion. When he was ruling his kingdom with the help of Lord Kṛṣṇa and Arjuna, the opulence of his kingdom surpassed all imaginations of the opulence of the kingdom of heaven. His actual arms were Lord Kṛṣṇa and Arjuna, and thus he surpassed everyone's opulence. Duryodhana, being envious of this opulence, planned so many schemes to put Yudhiṣṭhira into difficulty, and at last the Battle of Kurukṣetra was brought about. After the Battle of Kurukṣetra, Mahārāja Yudhiṣṭhira was again able to rule his legitimate kingdom, and he reinstated the principles of honor and respect for religion. That is the beauty of a kingdom ruled by a pious king like Mahārāja Yudhiṣṭhira.

TEXT 37

kiṁ vā kṛtāgheṣv agham atyamarṣī

bhīmo 'hivad dīrghatamaṁ vyamuñcat

yasyāṅghri-pātaṁ raṇa-bhūr na sehe

mārgaṁ gadāyāś carato vicitram

SYNONYMS

kim-whether; vā-either; kṛta-performed; agheṣu-unto the sinners; agham-angry; ati-amarṣī-unconquerable; bhīmaḥ-Bhīma; ahi-vat-like a cobra; dīrgha-tamam-long-cherished; vyamuñcat-has released; yasya-whose; aṅghri-pātam-putting on the steps; raṇa-bhūḥ-the field of battle; na-could not; sehe-tolerate; mārgam-the path; gadāyāḥ-by the clubs; carataḥ-playing; vicitram-wonderful.

[Please tell me] whether the unconquerable Bhīma, who is like a cobra, has released his long-cherished anger upon the sinners? The field of battle could not tolerate even the wonderful playing of his club when he stepped on the path.

Vidura knew the strength of Bhīma. Whenever Bhīma was on the battlefield, his steps on the path and the wonderful playing of his club were unbearable for the enemy. Powerful Bhīma did not take steps against the sons of Dhṛtarāṣṭra for a long time. Vidura's inquiry was whether he had yet released his anger, which was like that of a suffering cobra. When a cobra releases its venom after long-cherished anger, its victim cannot survive.

TEXT 38

kaccid yaśodhā ratha-yūthapānāṁ

gāṇḍīva-dhanvoparatārir āste

alakṣito yac-chara-kūṭa-gūḍho

māyā-kirāto giriśas tutoṣa

SYNONYMS

kaccit-whether; yaśaḥ-dhā-famous; ratha-yūthapānām-amongst the great chariot warriors; gāṇḍīva-Gāṇḍīva; dhanva-bow; uparata-ariḥ-one who has vanquished the enemies; āste-doing well; alakṣitaḥ-without being identified; yat-whose; śara-kūṭa-gūḍhaḥ-being covered by arrows; māyā-kirātaḥ-false hunter; giriśaḥ-Lord Śiva; tutoṣa-was satisfied.

[Please tell me] whether Arjuna, whose bow bears the name Gāṇḍīva and who is always famous amongst the chariot warriors for vanquishing his enemies, is doing well. He once satisfied Lord Śiva by covering him with arrows when Śiva came as an unidentified false hunter.

Lord Śiva tested Arjuna's strength by picking a quarrel with him over a hunted boar. He confronted Arjuna in the false dress of a hunter, and Arjuna covered him with arrows until Lord Śiva was satisfied with Arjuna's fighting. He offered Arjuna the Pāśupati weapon and blessed him. Here Vidura inquired about the great warrior's well-being.

TEXT 39

yamāv utasvit tanayau pṛthāyāḥ

pārthair vṛtau pakṣmabhir akṣiṇīva

remāta uddāya mṛdhe sva-rikthaṁ

parāt suparṇāv iva vajri-vaktrāt

SYNONYMS

yamau-twins (Nakula and Sahadeva); utasvit-whether; tanayau-sons; pṛthāyāḥ-of Pṛthā; pārthaiḥ-by the sons of Pṛthā; vṛtau-protected; pakṣmabhiḥ-by shields; akṣiṇī-of the eyes; iva-like; remāte-playing carelessly; uddāya-snatching; mṛdhe-in the fight; sva-riktham-own property; parāt-from the enemy Duryodhana; suparṇau-Garuḍa, the carrier of Lord Viṣṇu; iva-like; vajri-vaktrāt-from the mouth of Indra.

Are the twin brothers who are protected by their brothers doing well? Just as the eye is always protected by the eyelid, they are protected by the sons of Pṛthā, who snatched back their rightful kingdom from the hands of their enemy Duryodhana, just as Garuḍa snatched nectar from the mouth of Indra, the thunderbolt carrier.

Indra, the King of heaven, carries a thunderbolt in his hand and is very strong, yet Garuḍa, the carrier of Lord Viṣṇu, was able to snatch nectar from his mouth. Similarly, Duryodhana was as strong as the King of heaven, and still the sons of Pṛthā, the Pāṇḍavas, were able to snatch away their kingdom from Duryodhana. Both Garuḍa and the Pārthas are pet devotees of the Lord, and thus it was possible for them to face such strong enemies.

Vidura's inquiry was about the youngest brothers of the Pāṇḍavas, namely Nakula and Sahadeva. These twin brothers were sons of Mādrī, the stepmother of the other Pāṇḍavas. But although they were stepbrothers, because Kuntī took charge of them after the departure of Mādrī with her husband Mahārāja Pāṇḍu, Nakula and Sahadeva were as good as the other three Pāṇḍavas, Yudhiṣṭhira, Bhīma and Arjuna. The five brothers are known in the world as regular brothers. The three elder Pāṇḍavas took care of the younger brothers, just as the eyelid takes care of the eye. Vidura was anxious to know whether, after winning back their own kingdom from the hands of Duryodhana, the younger brothers were still living happily under the care of the elder brothers.

TEXT 40

aho pṛthāpi dhriyate 'rbhakārthe

rājarṣi-varyeṇa vināpi tena

yas tv eka-vīro 'dhiratho vijigye

dhanur dvitīyaḥ kakubhaś catasraḥ

SYNONYMS

aho-O my lord; pṛthā-Kuntī; api-also; dhriyate-bears her life; arbhaka-arthe-for the sake of fatherless children; rājarṣi-King Pāṇḍu; varyeṇa-the best; vinā api-without him; tena-him; yaḥ-one who; tu-but; eka-alone; vīraḥ-the warrior; adhirathaḥ-commander; vijigye-could conquer; dhanuḥ-the bow; dvitīyaḥ-the second; kakubhaḥ-directions; catasraḥ-four.

O my lord, is Pṛthā still living? She lived only for the sake of her fatherless children; otherwise it was impossible for her to live without King Pāṇḍu, who was the greatest commander and who alone conquered the four directions simply with the help of a second bow.

A faithful wife cannot live without her lord, the husband, and therefore all widows used to voluntarily embrace the burning fire which consumed the dead husband. This system was very common in India because all the wives were chaste and faithful to their husbands. Later on, with the advent of the age of Kali, the wives gradually began to be less adherent to their husbands, and the voluntary embrace of the fire by the widows became a thing of the past. Very recently the system was abolished, since the voluntary system had become a forcible social custom.

When Mahārāja Pāṇḍu died, both his wives, namely Kuntī and Mādrī, were prepared to embrace the fire, but Mādrī requested Kuntī to live for the sake of the younger children, the five Pāṇḍavas. This was agreed upon by Kuntī at the added request of Vyāsadeva. In spite of her great bereavement, Kuntī decided to live, not to enjoy life in the absence of her husband, but only to give protection to the children. This incident is referred to here by Vidura because he knew all the facts about his sister-in-law Kuntīdevī. It is understood that Mahārāja Pāṇḍu was a great warrior and that he alone, with the help of bow and arrow, could conquer the world's four directions. In the absence of such a husband, it was almost impossible for Kuntī to live on even as a widow, but she had to do it for the sake of the five children.

TEXT 41

saumyānuśoce tam adhaḥ-patantaṁ

bhrātre paretāya vidudruhe yaḥ

niryāpito yena suhṛt sva-puryā

ahaṁ sva-putrān samanuvratena

SYNONYMS

saumya-O gentle one; anuśoce-just lamenting; tam-him; adhaḥ-patantam-gliding down; bhrātre-on his brother's; paretāya-death; vidudruhe-revolted against; yaḥ-one who; niryāpitaḥ-driven out; yena-by whom; suhṛt-well-wisher; sva-puryāḥ-from his own house; aham-myself; sva-putrān-with his own sons; samanu-vratena-accepting the same line of action.

O gentle one, I simply lament for he [Dhṛtarāṣṭra] who rebelled against his brother after death. By him I was driven out of my own house, although I am his sincere well-wisher, because he accepted the line of action adopted by his own sons.

Vidura did not ask about the welfare of his elder brother because there was no chance of his well-being, only news of his gliding down to hell. Vidura was a sincere well-wisher for Dhṛtarāṣṭra, and he had a thought about him in the corner of his heart. He lamented that Dhṛtarāṣṭra could rebel against the sons of his dead brother Pāṇḍu and that he could drive him (Vidura) out of his own house on the dictation of his crooked sons. In spite of these actions, Vidura never became an enemy of Dhṛtarāṣṭra but continued to be his well-wisher, and at the last stage of Dhṛtarāṣṭra's life, it was Vidura only who proved to be his real friend. Such is the behavior of a Vaiṣṇava like Vidura: he desires all good, even for his enemies.

TEXT 42

so 'haṁ harer martya-viḍambanena

dṛśo nṛṇāṁ cālayato vidhātuḥ

nānyopalakṣyaḥ padavīṁ prasādāc

carāmi paśyan gata-vismayo 'tra

SYNONYMS

saḥ aham-therefore, I; hareḥ-of the Personality of Godhead; martya-in this mortal world; viḍambanena-without being recognized; dṛśaḥ-on sight; nṛṇām-of the people in general; cālayataḥ-bewildering; vidhātuḥ-in order to do it; na-not; anya-other; upalakṣyaḥ-seen by others; padavīm-glories; prasādāt-by the grace of; carāmi-do travel; paśyan-by seeing; gata-vismayaḥ-without doubt; atra-in this matter.

I am not astonished at this, having traveled over the world without being seen by others. The activities of the Personality of Godhead, which are like those of a man in this mortal world, are bewildering to others, but I know of His greatness by His grace, and thus I am happy in all respects.

Although he was the brother of Dhṛtarāṣṭra, Vidura was completely different. By the grace of Lord Kṛṣṇa, he was not foolish like his brother, and thus his brother's association could not influence him. Dhṛtarāṣṭra and his materialistic sons wanted to falsely lord it over the world by dint of their own strength. The Lord encouraged them in this, and thus they became more and more bewildered. But Vidura wanted to achieve sincere devotional service of the Lord and therefore became a soul absolutely surrendered to the Absolute Personality of Godhead. He could realize this in the progress of his pilgrim's journey, and thus he was freed from all doubts. He was not at all sorry to be bereft of his hearth and home because he now had experience that dependence on the mercy of the Lord is a greater freedom than so-called freedom at home. A person should not be in the renounced order of life unless he is firmly convinced of being protected by the Lord. This stage of life is explained in Bhagavad-gītā as abhayaṁ sattva-saṁśuddhiḥ: every living entity is factually completely dependent on the mercy of the Lord, but unless one is in the pure state of existence, he cannot be established in this position. This stage of dependence is called sattva-saṁśuddhiḥ, or purification of one's existence. The result of such purification is exhibited in fearlessness. A devotee of the Lord, who is called nārāyaṇa-para, is never afraid of anything because he is always aware of the fact that the Lord protects him in all circumstances. With this conviction, Vidura traveled alone, and he was not seen or recognized by any friend or foe. Thus he enjoyed freedom of life without obligation to the many duties of the world.

When Lord Śrī Kṛṣṇa was personally present in the mortal world in His eternal, blissful form of Śyāmasundara, those who were not pure devotees of the Lord could not recognize Him or know His glories. Avajānānti māṁ mūḍhā mānuṣīṁ tanum āśritam (Bg. 9.11): He is always bewildering to the nondevotees, but He is always seen by the devotees by dint of their pure devotional service to Him.

TEXT 43

nūnaṁ nṛpāṇāṁ tri-madotpathānāṁ

mahīṁ muhuś cālayatāṁ camūbhiḥ

vadhāt prapannārti-jihīrṣayeśo

'py upaikṣatāghaṁ bhagavān kurūṇām

SYNONYMS

nūnam-of course; nṛpāṇām-of the kings; tri-three; mada-utpathānām-going astray out of false pride; mahīm-earth; muhuḥ-constantly; cālayatām-agitating; camūbhiḥ-by movement of soldiers; vadhāt-from the act of killing; prapanna-surrendered; ārti-jihīrṣaya-willing to relieve the distress of the sufferers; īśaḥ-the Lord; api-in spite of; upaikṣata-waited; agham-offenses; bhagavān-the Supreme Lord; kurūṇām-of the Kurus.

Despite His being the Lord and being always willing to relieve the distress of sufferers, He [Kṛṣṇa] refrained from killing the Kurus, although they committed all sorts of sins and although He saw other kings constantly agitating the earth by their strong military movements carried out under the dictation of three kinds of false pride.

As declared in Bhagavad-gītā, the Lord appears in the mortal world to execute His much-needed mission of killing the miscreants and giving protection to the suffering faithful. In spite of that mission, Lord Kṛṣṇa tolerated the insult to Draupadī by the Kurus and the injustices perpetrated against the Pāṇḍavas, as well as insults to Himself. The question may be raised, "Why did He tolerate such injustices and insults in His presence? Why did He not chastise the Kurus immediately?" When Draupadī was insulted in the assembly by the Kurus by their attempt to see her naked in the presence of all, the Lord protected Draupadī by supplying an unlimited length of clothing. But He did not chastise the insulting party immediately. This silence of the Lord did not mean, however, that He excused the offenses of the Kurus. There were many other kings on earth who had become very proud of three kinds of possessions-wealth, education and followers-and they were constantly agitating the earth by movements of military strength. The Lord was just waiting to get them together on the Battlefield of Kurukṣetra and kill them all at one time, just to make a short-cut in His killing mission. Godless kings or heads of state, when puffed up by advancement of material wealth, education and increase of population, always make a show of military strength and give trouble to the innocent. When Lord Kṛṣṇa was personally present, there were many such kings all over the world, and He thus arranged for the Battle of Kurukṣetra. In His manifestation of viśva-rūpa, the Lord expressed His mission of killing as follows: "I have willingly descended on the earth in My capacity of inexorable Time in order to decrease the unwanted population. I shall finish all those who have assembled here except you, the Pāṇḍavas. This killing does not wait for you to take part in it. It is already arranged: all will be killed by Me. If you want to become famous as the hero of the battlefield and thus enjoy the booty of war, then, O Savyasācī, just become the immediate cause of this killing and thus take the credit. I have already killed all the great warriors-Bhīṣma, Droṇa, Jayadratha, Karṇa and many other great generals. Do not worry. Fight the battle and be famous as a great hero." (Bg. 11.32–34)

The Lord always wants to see His devotee as the hero of some episode which He Himself performs. He wanted to see His devotee and friend Arjuna as the hero of the Battle of Kurukṣetra, and thus He waited for all the miscreants of the world to assemble. That, and nothing else, is the explanation of His waiting.

TEXT 44

ajasya janmotpatha-nāśanāya

karmāṇy akartur grahaṇāya puṁsām

nanv anyathā ko 'rhati deha-yogaṁ

paro guṇānām uta karma-tantram

SYNONYMS

ajasya-of the unborn; janma-appearance; utpatha-nāśanāya-f or the sake of annihilating the upstarts; karmāṇi-works; akartuḥ-of one who has nothing to do; grahaṇāya-to take up; puṁsām-of all persons; nanu anyathā-otherwise; kaḥ-who; arhati-may deserve; deha-yogam-contact of the body; paraḥ-transcendental; guṇānām-of the three modes of nature; uta-what to speak of; karma-tantram-the law of action and reaction.

The appearance of the Lord is manifested for the annihilation of the upstarts. His activities are transcendental and are enacted for the understanding of all persons. Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?

Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Brahma-saṁhitā 5.1): the form of the Lord is eternal, blissful, and all-satisfying. His so-called birth is therefore an appearance only, like the birth of the sun on the horizon. His birth does not, like that of the living entities, take place under the influence of material nature and the bondage of the reactions of past deeds. His works and activities are independent pastimes and are not subject to the reactions of material nature. In Bhagavad-gītā (4.14) it is said:

na māṁ karmāṇi limpanti

na me karma-phale spṛhā

iti māṁ yo 'bhijānāti

karmabhir na sa badhyate

The law of karma enacted by the Supreme Lord for the living entities cannot be applicable to Him, nor has the Lord any desire to improve Himself by activities like those of ordinary living beings. Ordinary living beings work for the improvement of their conditional lives. But the Lord is already full of all opulence, all strength, all fame, all beauty, all knowledge and all renunciation. Why should He desire improvement? No one can excel Him in any opulence, and therefore the desire for improvement is absolutely useless for Him. One should always discriminate between the activities of the Lord and those of ordinary living beings. Thus one may come to the right conclusion regarding the Lord's transcendental position. One who can come to the conclusion of the Lord's transcendence can become a devotee of the Lord and can at once be free from all reactions of past deeds. It is said, karmāṇi nirdahati kintu ca bhakti-bhājām: the Lord minimizes or nullifies the reactionary influence of the devotee's past deeds. (Brahma-saṁhitā 5.54)

The activities of the Lord are to be accepted and relished by all living entities. His activities are to attract the ordinary man towards the Lord. The Lord always acts in favor of the devotees, and therefore ordinary men who are fruitive actors or seekers of salvation may be attracted to the Lord when He acts as protector of the devotees. The fruitive actors can attain their goals by devotional service, and the salvationists can also attain their goal in life by devotional service to the Lord. The devotees do not want the fruitive results of their work, nor do they want any kind of salvation. They relish the glorious superhuman activities of the Lord, such as His lifting Govardhana Hill and His killing the demon Pūtanā in infancy. His activities are enacted to attract all kinds of men-karmīs, jñānīs and bhaktas. Because He is transcendental to all laws of karma, there is no possibility of His accepting a form of māyā as is forced on the ordinary living entities who are bound by the actions and reactions of their own deeds.

The secondary purpose of His appearance is to annihilate the upstart asuras and to stop the nonsense of atheistic propaganda by less intelligent persons. By the Lord's causeless mercy, the asuras who are killed personally by the Personality of Godhead get salvation. The meaningful appearance of the Lord is always distinct from ordinary birth. Even the pure devotees have no connection with the material body, and certainly the Lord, who appears as He is, in His sac-cid-ānanda form, is not limited by a material form.

TEXT 45

tasya prapannākhila-lokapānām

avasthitānām anuśāsane sve

arthāya jātasya yaduṣv ajasya

vārtāṁ sakhe kīrtaya tīrtha-kīrteḥ

SYNONYMS

tasya-His; prapanna-surrendered; akhila-loka-pānām-all rulers of the entire universe; avasthitānām-situated in; anuśāsane-under the control of; sve-own self; arthāya-for the interest of; jātasya-of the born; yaduṣu-in the family of the Yadus; ajasya-of the unborn; vārtām-topics; sakhe-O my friend; kīrtaya-please narrate; tīrtha-kīrteḥ-of the Lord, whose glories are chanted in the places of pilgrimage.

O my friend, please, therefore, chant the glories of the Lord, who is meant to be glorified in the places of pilgrimage. He is unborn, and yet He appears by His causeless mercy upon the surrendered rulers of all parts of the universe. Only for their interest did He appear in the family of His unalloyed devotees the Yadus.

There are innumerable rulers all over the universe in different varieties of planets: the sun-god in the sun planet, the moon-god in the moon planet, Indra in the heavenly planet, Vāyu, Varuṇa, and those in the Brahmaloka planet, where Lord Brahmā is living. All are obedient servants of the Lord. Whenever there is any trouble in the administration of the innumerable planets in different universes, the rulers pray for an appearance, and the Lord appears. The Bhāgavatam (1.3.28) has already confirmed this in the following verse:

ete cāṁśa-kalāḥ puṁsaḥ

kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ

mṛḍayanti yuge yuge

In every millennium, whenever there is any trouble for the obedient rulers, the Lord appears. He also appears for the sake of His pure unalloyed devotees. The surrendered rulers and the pure devotees are always strictly under the control of the Lord, and they are never disobedient to the desires of the Lord. The Lord is therefore always attentive to them.

The purpose of pilgrimages is to remember the Lord constantly, and therefore the Lord is known as tīrtha-kīrti. The purpose of going to a place of pilgrimage is to get the chance to glorify the Lord. Even today, although times have changed, there are still pilgrimage sites in India. For example, in Mathurā and Vṛndāvana, where we had a chance to stay, people are awake from early in the morning at 4 A.M. up until nighttime and are constantly engaged, some way or other, in chanting the holy glories of the Lord. The beauty of such a pilgrimage site is that automatically one remembers the holy glories of the Lord. His name, fame, quality, form, pastimes and entourage are all identical to the Lord, and therefore chanting the glories of the Lord invokes the personal presence of the Lord. Any time or anywhere pure devotees meet and chant the glories of the Lord, the Lord is present without any doubt. It is said by the Lord Himself that He always stays where His pure devotees chant His glories.

Thus end the Bhaktivedanta purports of the Third Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled "Questions by Vidura."

Chapter Two

Remembrance of Lord Kṛṣṇa

TEXT 1

śrī-śuka uvāca

iti bhāgavataḥ pṛṣṭaḥ

kṣattrā vārtāṁ priyāśrayām

prativaktuṁ na cotseha

autkaṇṭhyāt smāriteśvaraḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva said; iti-thus; bhāgavataḥ-the great devotee; pṛṣṭaḥ-being asked; kṣattrā-by Vidura; vārtām-message; priya-āśrayām-regarding the dearest; prativaktum-to reply; na-not; ca-also; utsehe-became eager; autkaṇṭhyāt-by excessive anxiety; smārita-remembrance; īśvaraḥ-the Lord.

Śrī Śukadeva Gosvāmī said: When the great devotee Uddhava was asked by Vidura to speak on the messages of the dearest [Lord Kṛṣṇa], Uddhava was unable to answer immediately due to excessive anxiety at the remembrance of the Lord.

TEXT 2

yaḥ pañca-hāyano mātrā

prātar-āśāya yācitaḥ

tan naicchad racayan yasya

saparyāṁ bāla-līlayā

SYNONYMS

yaḥ-one who; pañca-five; hāyanaḥ-years old; mātrā-by his mother; prātaḥ-āśāya-for breakfast; yācitaḥ-called for; tat-that; na-not; aicchat-liked; racayan-playing; yasya-whose; saparyām-service; bāla-līlayā-childhood.

He was one who even in his childhood, at the age of five years, was so absorbed in the service of Lord Kṛṣṇa that when he was called by his mother for morning breakfast, he did not wish to have it.

From his very birth, Uddhava was a natural devotee of Lord Kṛṣṇa, or a nitya-siddha, a liberated soul. From natural instinct he used to serve Lord Kṛṣṇa, even in his childhood. He used to play with dolls in the form of Kṛṣṇa, he would serve the dolls by dressing, feeding and worshiping them, and thus he was constantly absorbed in the play of transcendental realization. These are the signs of an eternally liberated soul. An eternally liberated soul is a devotee of the Lord who never forgets Him. Human life is meant for reviving one's eternal relation with the Lord, and all religious injunctions are meant for awakening this dormant instinct of the living entity. The sooner this awakening is brought about, the quicker the mission of human life is fulfilled. In a good family of devotees, the child gets the opportunity to serve the Lord in many ways. A soul who is already advanced in devotional service has the opportunity to take birth in such an enlightened family. This is confirmed in the Bhagavad-gītā (6.41). Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate: even the fallen devotee gets the opportunity to take his birth in the family of a well-situated brāhmaṇa or in a rich, well-to-do mercantile family. In both these families there is a good opportunity to revive one's sense of God consciousness automatically because particularly in these families the worship of Lord Kṛṣṇa is regularly performed and the child gets the opportunity to imitate the process of worship called arcanā.

The pāñcarātrikī formula for training persons in devotional service is temple worship, whereby the neophytes get the opportunity to learn devotional service to the Lord. Mahārāja Parīkṣit also used to play with Kṛṣṇa dolls in his childhood. In India the children in good families are still given dolls of the Lord like Rāma and Kṛṣṇa, or sometimes the demigods, so that they may develop the aptitude of service to the Lord. By the grace of the Lord we were given the same opportunity by our parents, and the beginning of our life was based on this principle.

TEXT 3

sa kathaṁ sevayā tasya

kālena jarasaṁ gataḥ

pṛṣṭo vārtāṁ pratibrūyād

bhartuḥ pādāv anusmaran

SYNONYMS

saḥ-Uddhava; katham-how; sevayā-by such service; tasya-his; kālena-in course of time; jarasam-invalidity; gataḥ-undergone; pṛṣṭaḥ-asked for; vārtām-message; pratibrūyāt-just to reply; bhartuḥ-of the Lord; pādau-His lotus feet; anusmaran-remembering.

Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him.

Transcendental service to the Lord is not mundane. The service attitude of the devotee gradually increases and never becomes slackened. Generally, in old age a person is allowed retirement from mundane service. But in the transcendental service of the Lord there is no retirement at all; on the contrary, the service attitude increases more and more with the progress of age. In the transcendental service there is no satiation, and therefore there is no retirement. Materially, when a man becomes tired by rendering service in his physical body, he is allowed retirement, but in the transcendental service there is no feeling of fatigue because it is spiritual service and is not on the bodily plane. Service on the bodily plane dwindles as the body grows older, but the spirit is never old, and therefore on the spiritual plane the service is never tiresome.

Uddhava undoubtedly became old, but that does not mean that his spirit became old. His service attitude matured on the transcendental plane, and therefore as soon as he was questioned by Vidura about Lord Kṛṣṇa, he at once remembered his Lord by reference to the context and forgot himself on the physical plane. That is the sign of pure devotional service to the Lord, as will be explained later on (lakṣaṇaṁ bhakti-yogasya, etc.) in Lord Kapila's instructions to His mother, Devahūti.

TEXT 4

sa muhūrtam abhūt tūṣṇīṁ

kṛṣṇāṅghri-sudhayā bhṛśam

tīvreṇa bhakti-yogena

nimagnaḥ sādhu nirvṛtaḥ

SYNONYMS

saḥ-Uddhava; muhūrtam-for a moment; abhūt-became; tūṣṇīm-dead silent; kṛṣṇa-aṅghri-the lotus feet of the Lord; sudhayā-by the nectar; bhṛśam-well matured; tīvreṇa-by very strong; bhakti-yogena-devotional service; nimagnaḥ-absorbed in; sādhu-good; nirvṛtaḥ-fully in love.

For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord's lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy.

On the inquiry by Vidura about Kṛṣṇa, Uddhava appeared to be awakened from slumber. He appeared to regret that he had forgotten the lotus feet of the Lord. Thus he again remembered the lotus feet of the Lord and remembered all his transcendental loving service unto Him, and by so doing he felt the same ecstasy that he used to feel in the presence of the Lord. Because the Lord is absolute, there is no difference between His remembrance and His personal presence. Thus Uddhava remained completely silent for a moment, but then he appeared to be going deeper and deeper into ecstasy. Feelings of ecstasy are displayed by highly advanced devotees of the Lord. There are eight kinds of transcendental changes in the body-tears, shivering of the body, perspiration, restlessness, throbbing, choking of the throat, etc.-and all were manifested by Uddhava in the presence of Vidura.

TEXT 5

pulakodbhinna-sarvāṅgo

muñcan mīlad-dṛśā śucaḥ

pūrṇārtho lakṣitas tena

sneha-prasara-samplutaḥ

SYNONYMS

pulaka-udbhinna-bodily changes of transcendental ecstasy; sarva-aṅgaḥ-every part of the body; muñcan-smearing; mīlat-opening; dṛśā-by the eyes; śucaḥ-tears of grief; pūrṇa-arthaḥ-complete achievement; lakṣitaḥ-thus observed; tena-by Vidura; sneha-prasara-extensive love; samplutaḥ-thoroughly assimilated.

It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord.

The symptoms of the highest order of devotional life were observed by Vidura, an experienced devotee of the Lord, and he confirmed Uddhava's perfectional stage of love of Godhead. Ecstatic bodily changes are manifested from the spiritual plane and are not artificial expressions developed by practice. There are three different stages of development in devotional service. The first stage is that of following the regulative principles prescribed in the codes of devotional service, the second stage is that of assimilation and realization of the steady condition of devotional service, and the last stage is that of ecstasy symptomized by transcendental bodily expression. The nine different modes of devotional service, such as hearing, chanting and remembering, are the beginning of the process. By regular hearing of the glories and pastimes of the Lord, the impurities in the student's heart begin to be washed off. The more one is cleansed of impurities, the more one becomes fixed in devotional service. Gradually the activities take the forms of steadiness, firm faith, taste, realization and assimilation, one after another. These different stages of gradual development increase love of God to the highest stage, and in the highest stage there are still more symptoms, such as affection, anger and attachment, gradually rising in exceptional cases to the mahā-bhāva stage, which is generally not possible for the living entities. All these were manifested by Lord Śrī Caitanya Mahāprabhu, the personification of love of God.

In the Bhakti-rasāmṛta-sindhu by Śrīla Rūpa Gosvāmī, the chief disciple of Lord Śrī Caitanya Mahāprabhu, these transcendental symptoms displayed by pure devotees like Uddhava are systematically described. We have written a summary study of Bhakti-rasāmṛta-sindhu entitled The Nectar of Devotion, and one may consult this book for more detailed information on the science of devotional service.

TEXT 6

śanakair bhagaval-lokān

nṛlokaṁ punar āgataḥ

vimṛjya netre viduraṁ

prītyāhoddhava utsmayan

SYNONYMS

śanakaiḥ-gradually; bhagavat-the Lord; lokāt-from the abode; nṛlokam-the planet of the human beings; punaḥ āgataḥ-coming again; vimṛjya-wiping; netre-eyes; viduram-unto Vidura; prītyā-in affection; āha-said; uddhavaḥ-Uddhava; utsmayan-by all those remembrances.

The great devotee Uddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood.

When Uddhava was fully absorbed in the transcendental ecstasy of love of Cod, he actually forgot all about the external world. The pure devotee lives constantly in the abode of the Supreme Lord, even in the present body, which apparently belongs to this world. The pure devotee is not exactly on the bodily plane, since he is absorbed in the transcendental thought of the Supreme. When Uddhava wanted to speak to Vidura, he came down from the abode of the Lord, Dvārakā, to the material plane of human beings. Even though a pure devotee is present on this mortal planet, he is here in relation to the Lord for engagement in transcendental loving service, and not for any material cause. A living entity can live either on the material plane or in the transcendental abode of the Lord, in accordance with his existential condition. The conditional changes of the living entity are explained in the Caitanya-caritāmṛta in the instructions given to Śrīla Rūpa Gosvāmī by Lord Śrī Caitanya: "The living entities all over the universes are enjoying the effects of the respective fruitive results of their own work, life after life. Out of all of them, some may be influenced by the association of pure devotees and thus get the chance to execute devotional service by attainment of taste. This taste is the seed of devotional service, and one who is fortunate enough to have received such a seed is advised to sow it in the core of his heart. As one cultivates a seed by pouring water to fructify it, the seed of devotional service sown in the heart of the devotee may be cultured by pouring water in the form of hearing and chanting of the holy name and pastimes of the Lord. The creeper of devotional service, so nourished, gradually grows, and the devotee, acting as a gardener, goes on pouring the water of constant hearing and chanting. The creeper of devotional service gradually grows so high that it passes through the entire material universe and enters into the spiritual sky, growing still higher and higher until it reaches the planet Goloka Vṛndāvana. The devotee-gardener is in touch with the abode of the Lord even from the material plane by dint of performing devotional service to the Lord simply by hearing and chanting. As a creeper takes shelter of another, stronger tree, similarly the creeper of devotional service, nourished by the devotee, takes shelter of the lotus feet of the Lord and thus becomes fixed. When the creeper is fixed, then the fruit of the creeper comes into existence, and the gardener who nourished it is able to enjoy this fruit of love, and his life becomes successful." That Uddhava attained this stage is evident from his dealings. He could simultaneously reach the supreme planet and still appear in this world.

TEXT 7

uddhava uvāca

kṛṣṇa-dyumaṇi nimloce

gīrṇeṣv ajagareṇa ha

kiṁ nu naḥ kuśalaṁ brūyāṁ

gata-śrīṣu gṛheṣv aham

SYNONYMS

uddhavaḥ uvāca-Śrī Uddhava said; kṛṣṇa-dyumaṇi-the Kṛṣṇa sun; nimloce-having set; gīrṇeṣu-being swallowed; ajagareṇa-by the great snake; ha-in the past; kim-what; nu-else; naḥ-our; kuśalam-welfare; brūyām-may I say; gata-gone away; śrīṣu gṛheṣu-in the house; aham-I.

Śrī Uddhava said: My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare?

The disappearance of the Kṛṣṇa sun may be explained as follows, according to the commentary of Śrīla Viśvanātha Cakravartī Ṭhākura. Vidura was struck with great sorrow when he got the hint of the annihilation of the great Yadu dynasty as well as of his own family, the Kuru dynasty. Uddhava could understand the grief of Vidura, and therefore he first of all wanted to sympathize with him by saying that after the sunset everyone is in darkness. Since the entire world was merged in the darkness of grief, neither Vidura nor Uddhava nor anyone else could be happy. Uddhava was as much aggrieved as Vidura, and there was nothing further to be said about their welfare.

The comparison of Kṛṣṇa to the sun is very appropriate. As soon as the sun sets, darkness automatically appears. But the darkness experienced by the common man does not affect the sun itself either at the time of sunrise or of sunset. Lord Kṛṣṇa's appearance and disappearance are exactly like that of the sun. He appears and disappears in innumerable universes, and as long as He is present in a particular universe there is all transcendental light in that universe, but the universe from which He passes away is put into darkness. His pastimes, however, are everlasting. The Lord is always present in some universe, just as the sun is present in either the eastern or the western hemisphere. The sun is always present either in India or in America, but when the sun is present in India, the American land is in darkness, and when the sun is present in America, the Indian hemisphere is in darkness.

As the sun appears in the morning and gradually rises to the meridian and then again sets in one hemisphere while simultaneously rising in the other, so Lord Kṛṣṇa's disappearance in one universe and the beginning of His different pastimes in another take place simultaneously. As soon as one pastime is finished here, it is manifested in another universe. And thus His nitya-līlā, or eternal pastimes, are going on without ending. As the sunrise takes place once in twenty-four hours, similarly the pastimes of Lord Kṛṣṇa take place in a universe once in a daytime of Brahmā, the account of which is given in the Bhagavad-gītā as 4,300,000,000 solar years. But wherever the Lord is present, all His different pastimes as described in the revealed scriptures take place at regular intervals.

As at sunset the snakes become powerful, thieves are encouraged, ghosts become active, the lotus becomes disfigured and the cakravākī laments, so with the disappearance of Lord Kṛṣṇa, the atheists feel enlivened, and the devotees become sorry.

TEXT 8

durbhago bata loko 'yaṁ

yadavo nitarām api

ye saṁvasanto na vidur

hariṁ mīnā ivoḍupam

SYNONYMS

durbhagaḥ-unfortunate; bata-certainly; lokaḥ-universe; ayam-this; yadavaḥ-the Yadu dynasty; nitarām-more specifically; api-also; ye-those; saṁvasantaḥ-living together; na-did not; viduḥ-understand; harim-the Personality of Godhead; mīnāḥ-the fishes; iva uḍupam-like the moon.

This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they could not identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon.

Uddhava lamented for the unfortunate persons of the world who could not recognize Lord Śrī Kṛṣṇa in spite of seeing all His transcendental godly qualities. From the very beginning of His appearance within the prison bars of King Kaṁsa up to His mausala-līlā, although He exhibited His potencies as the Personality of Godhead in the six opulences of wealth, strength, fame, beauty, knowledge and renunciation, the foolish persons of the world could not understand that He was the Supreme Lord, Foolish persons might have thought Him an extraordinary historic figure because they had no intimate touch with the Lord, but more unfortunate were the family members of the Lord, the members of the Yadu dynasty, who were always in company with the Lord but were unable to recognize Him as the Supreme Personality of Godhead. Uddhava lamented his own fortune also because although he knew Kṛṣṇa to be the Supreme Personality of Godhead, he could not properly use the opportunity to render devotional service to the Lord. He regretted everyone's misfortune, including his own. The pure devotee of the Lord thinks himself most unfortunate. That is due to excessive love for the Lord and is one of the transcendental perceptions of viraha, the suffering of separation.

It is learned from the revealed scriptures that the moon was born from the milk ocean. There is a milk ocean in the upper planets, and there Lord Viṣṇu, who controls the heart of every living being as Paramātmā (the Supersoul), resides as the Kṣīrodakaśāyī Viṣṇu. Those who do not believe in the existence of the ocean of milk because they have experience only of the salty water in the ocean should know that the world is also called the go, which means the cow. The urine of a cow is salty, and according to Āyur-vedic medicine the cow's urine is very effective in treating patients suffering from liver trouble. Such patients may not have any experience of the cow's milk because milk is never given to liver patients. But the liver patient may know that the cow has milk also, although he has never tasted it. Similarly, men who have experience only of this tiny planet where the saltwater ocean exists may take information from the revealed scriptures that there is also an ocean of milk, although we have never seen it. From this ocean of milk the moon was born, but the fish in the milk ocean could not recognize that the moon. was not another fish and was different from them. The fish took the moon to be one of them or maybe something illuminating, but nothing more. The unfortunate persons who do not recognize Lord Kṛṣṇa are like such fish. They take Him to be one of them, although a little extraordinary in opulence, strength, etc. The Bhagavad-gītā (9.11) confirms such foolish persons to be most unfortunate: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam.

TEXT 9

iṅgita-jñāḥ puru-prauḍhā

ekārāmāś ca sātvatāḥ

sātvatām ṛṣabhaṁ sarve

bhūtāvāsam amaṁsata

SYNONYMS

iṅgita-jñāḥ-expert in psychic study; puru-prauḍhāḥ-highly experienced; eka-one; ārāmāḥ-relaxation; ca-also; sātvatāḥ-devotees, or own men; sātvatām ṛṣabham-head of the family; sarve-all; bhūta-āvāsam-all-pervading; amaṁsata-could think.

The Yadus were all experienced devotees, learned and expert in psychic study. Over and above this, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere.

In the Vedas it is said that the Supreme Lord or the Paramātmā cannot be understood simply by the strength of one's erudition or power of mental speculation: nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena (Kaṭha Upaniṣad 1.2.23). He can be known only by one who has the mercy of the Lord. The Yādavas were all exceptionally learned and experienced, but in spite of their knowing the Lord as the one who lives in everyone's heart, they could not understand that He is the original Personality of Godhead. This lack of knowledge was not due to their insufficient erudition; it was due to their misfortune. In Vṛndāvana, however, the Lord was not even known as the Paramātmā because the residents of Vṛndāvana were pure unconventional devotees of the Lord and could think of Him only as their object of love. They did not know that He is the Personality of Godhead. The Yadus, or the residents of Dvārakā, however, could know Lord Kṛṣṇa as Vāsudeva, or the Supersoul living everywhere, but not as the Supreme Lord. As scholars of the Vedas, they verified the Vedic hymns: eko devaḥ. .. sarva-bhūtādhivāsaḥ… antaryāmī… and vṛṣṇīnāṁ para-devatā. … The Yadus, therefore, accepted Lord Kṛṣṇa as the Supersoul incarnated in their family, and not more than that.

TEXT 10

devasya māyayā spṛṣṭā

ye cānyad asad-āśritāḥ

bhrāmyate dhīr na tad-vākyair

ātmany uptātmano harau

SYNONYMS

devasya-of the personality of Godhead; māyayā-by the influence of external energy; spṛṣṭāḥ-infected; ye-all those; ca-and; anyat-others; asat-illusory; āśritāḥ-being taken to; bhrāmyate-bewilder; dhīḥ-intelligence; na-not; tat-of them; vākyaiḥ-by those words; ātmani-in the Supreme Self; upta-ātmanaḥ-surrendered souls; harau-unto the Lord.

Under no circumstances can the words of persons bewildered by the illusory energy of the Lord deviate the intelligence of those who are completely surrendered souls.

Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead according to all the evidences of the Vedas. He is accepted by all ācāryas, including Śrīpāda Śaṅkarācārya. But when He was present in the world, different classes of men accepted Him differently, and therefore their calculations of the Lord were also different. Generally, persons who had faith in the revealed scriptures accepted the Lord as He is, and all of them merged into great bereavement when the Lord disappeared from the world. In the First Canto we have already discussed the lamentation of Arjuna and Yudhiṣṭhira, to whom the disappearance of Lord Kṛṣṇa was almost intolerable up to the end of their lives.

The Yādavas were only partially cognizant of the Lord, but they are also glorious because they had the opportunity to associate with the Lord, who acted as the head of their family, and they also rendered the Lord intimate service. The Yādavas and other devotees of the Lord are different from those who wrongly calculated Him to be an ordinary human personality. Such persons are certainly bewildered by the illusory energy. They are hellish and are envious of the Supreme Lord. The illusory energy acts very powerfully on them because in spite of their elevated mundane education, such persons are faithless and are infected by the mentality of atheism. They are always very eager to establish that Lord Kṛṣṇa was an ordinary man who was killed by a hunter due to His many impious acts in plotting to kill the sons of Dhṛtarāṣṭra and Jarāsandha, the demoniac kings of the earth. Such persons have no faith in the statement of the Bhagavad-gītā that the Lord is unaffected by the reactions of work: na māṁ karmāṇi limpanti. According to the atheistic point of view, Lord Kṛṣṇa's family, the Yadu dynasty, was vanquished due to being cursed by the brāhmaṇas for the sins committed by Kṛṣṇa in killing the sons of Dhṛtarāṣṭra, etc. All these blasphemies do not touch the heart of the devotees of the Lord because they know perfectly well what is what. Their intelligence regarding the Lord is never disturbed. But those who are disturbed by the statements of the asuras are also condemned. That is what Uddhava meant in this verse.

TEXT 11

pradarśyātapta-tapasām

avitṛpta-dṛśāṁ nṛṇām

ādāyāntar adhād yas tu

sva-bimbaṁ loka-locanam

SYNONYMS

pradarśya-by exhibiting; atapta-without undergoing; tapasām-penances; avitṛpta-dṛśām-without fulfillment of vision; nṛṇām-of persons; ādāya-taking; antaḥ-disappearance; adhāt-performed; yaḥ-He who; tu-but; sva-bimbam-His own form; loka-locanam-public vision.

Lord Śrī Kṛṣṇa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.

In this verse the word avitṛpta-dṛśām is most significant. The conditioned souls in the material world are all trying to satisfy their senses in various ways, but they have failed to do so because it is impossible to be satisfied by such efforts. The example of the fish on land is very appropriate. If one takes a fish from the water and puts in on the land, it cannot be made happy by any amount of offered pleasure. The spirit soul can be happy only in the association of the supreme living being, the Personality of Godhead, and nowhere else. The Lord, by His unlimited causeless mercy, has innumerable Vaikuṇṭha planets in the brahmajyoti sphere of the spiritual world, and in that transcendental world there is an unlimited arrangement for the unlimited pleasure of the living entities.

The Lord Himself comes to display His transcendental pastimes, typically represented at Vṛndāvana, Mathurā and Dvārakā. He appears just to attract the conditioned souls back to Godhead, back home to the eternal world. But for want of sufficient piety, the onlookers are not attracted by such pastimes of the Lord. In Bhagavad-gītā it is said that only those who have completely surpassed the way of sinful reaction can engage themselves in the transcendental loving service of the Lord. The entire Vedic way of ritualistic performances is to put every conditioned soul on the path of piety. By strict adherence to the prescribed principles for all orders of social life, one can attain the qualities of truthfulness, control of the mind, control of the senses, forbearance, etc., and can be elevated to the plane of rendering pure devotional service to the Lord. Only by such a transcendental vision are one's material hankerings fully satisfied.

When the Lord was present, persons who were able to satisfy their material hankerings by seeing Him in true perspective were thus able to go back with Him to His kingdom. But those persons who were unable to see the Lord as He is remained attached to material hankerings and were not able to go back home, back to Godhead. When the Lord passed beyond the vision of all, He did so in His original eternal form, as stated in this verse. The Lord left in His own body; He did not leave His body as is generally misunderstood by the conditioned souls. This statement defeats the false propaganda of the faithless nondevotees that the Lord passed away like an ordinary conditioned soul. The Lord appeared in order to release the world from the undue burden of the nonbelieving asuras, and after doing this, He disappeared from the world's eyes.

TEXT 12

yan martya-līlaupayikaṁ sva-yoga-

māyā-balaṁ darśayatā gṛhītam

vismāpanaṁ svasya ca saubhagarddheḥ

paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam

SYNONYMS

yat-His eternal form which; martya-mortal world; līlā-upayikam-just suitable for the pastimes; sva-yoga-māyā-balam-potency of the internal energy; darśayatā-for manifestation; gṛhītam-discovered; vismāpanam-wonderful; svasya-of His own; ca-and; saubhaga-ṛddheḥ-of the opulent; param-supreme; padam-ultimate stand; bhūṣaṇa-ornament; bhūṣaṇa-aṅgam-of the ornaments.

The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His [Śrī Kṛṣṇa's] transcendental body is the ornament of all ornaments.

In conformity with the Vedic hymns (nityo nityānāṁ cetanaś cetanānām), the Personality of Godhead is more excellent than all other living beings within all the universes in the material world. He is the chief of all living entities; no one can surpass Him or be equal to Him in wealth, strength, fame, beauty, knowledge or renunciation. When Lord Kṛṣṇa was within this universe, He seemed to be a human being because He appeared in a manner just suitable for His pastimes in the mortal world. He did not appear in human society in His Vaikuṇṭha feature with four hands because that would not have been suitable for His pastimes. But in spite of His appearing as a human being, no one was or is equal to Him in any respect in any of the six different opulences. Everyone is more or less proud of his opulence in this world, but when Lord Kṛṣṇa was in human society, He excelled all His contemporaries within the universe.

When the Lord's pastimes are visible to the human eye, they are called prakaṭa, and when they are not visible they are called aprakaṭa. In fact, the Lord's pastimes never stop, just as the sun never leaves the sky. The sun is always in its right orbit in the sky, but it is sometimes visible and sometimes invisible to our limited vision. Similarly, the pastimes of the Lord are always current in one universe or another, and when Lord Kṛṣṇa disappeared from the transcendental abode of Dvārakā, it was simply a disappearance from the eyes of the people there. It should not be misunderstood that His transcendental body, which is just suitable for the pastimes in the mortal world, is in any way inferior to His different expansions in the Vaikuṇṭhalokas. His body manifested in the material world is transcendental par excellence in the sense that His pastimes in the mortal world excel His mercy displayed in the Vaikuṇṭhalokas. In the Vaikuṇṭhalokas the Lord is merciful toward the liberated or nitya-mukta living entities, but in His pastimes in the mortal world He is merciful even to the fallen souls who are nitya-baddha, or conditioned forever. The six excellent opulences which He displayed in the mortal world by the agency of His internal potency, yoga-māyā, are rare even in the Vaikuṇṭhalokas. All His pastimes were manifested not by the material energy but by His spiritual energy. The excellence of His rāsa-līlā at Vṛndāvana and His householder life with sixteen thousand wives is wonderful even for Nārāyaṇa in Vaikuṇṭha and is certainly so for other living entities within this mortal world. His pastimes are wonderful even for other incarnations of the Lord, such as Śrī Rāma, Nṛsiṁha and Varāha. His opulence was so superexcellent that His pastimes were adored even by the Lord of Vaikuṇṭha, who is not different from Lord Kṛṣṇa Himself.

TEXT 13

yad dharma-sūnor bata rājasūye

nirīkṣya dṛk-svastyayanaṁ tri-lokaḥ

kārtsnyena cādyeha gataṁ vidhātur

arvāk-sṛtau kauśalam ity amanyata

SYNONYMS

yat-the form which; dharma-sūnoḥ-of Mahārāja Yudhiṣṭhira; bata-certainly; rājasūye-in the arena of the rājasūya sacrifice; nirīkṣya-by observing; dṛk-sight; svastyayanam-pleasing; tri-lokaḥ-the three worlds; kārtsnyena-in sum total; ca-thus; adya-today; iha-within the universe; gatam-surpassed; vidhātuḥ-of the creator (Brahmā); arvāk-recent mankind; sṛtau-in the material world; kauśalam-dexterity; iti-thus; amanyata-contemplated.

All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira. After seeing the beautiful bodily features of Lord Kṛṣṇa, they all contemplated that He was the ultimate dexterous creation of Brahmā, the creator of human beings.

There was nothing comparable to the bodily features of Lord Kṛṣṇa when He was present in this world. The most beautiful object in the material world may be compared to the blue lotus flower or the full moon in the sky, but even the lotus flower and the moon were defeated by the beauty of the bodily features of Lord Kṛṣṇa, and this was certified by the demigods, the most beautiful living creatures in the universe. The demigods thought that Lord Kṛṣṇa, like themselves, was also created by Lord Brahmā, but in fact Brahmā was created by Lord Kṛṣṇa. It was not within the power of Brahmā to create the transcendental beauty of the Supreme Lord. No one is the creator of Kṛṣṇa; rather, He is the creator of everyone. As He says in Bhagavad-gītā (10.8), ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate.

TEXT 14

yasyānurāga-pluta-hāsa-rāsa-

līlāvaloka-pratilabdha-mānāḥ

vraja-striyo dṛgbhir anupravṛtta-

dhiyo 'vatasthuḥ kila kṛtya-śeṣāḥ

SYNONYMS

yasya-whose; anurāga-attachment; pluta-enhanced by; hāsa-laughter; rāsa-humors; līlā-pastimes; avaloka-glancing; pratilabdha-obtained thereof; mānāḥ-anguished; vraja-striyaḥ-damsels of Vraja; dṛgbhiḥ-with the eyes; anupravṛtta-following; dhiyaḥ-by intelligence; avatasthuḥ-sat silently; kila-indeed; kṛtya-śeṣāḥ-without finishing household duties.

The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Kṛṣṇa left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.

In His boyhood at Vṛndāvana, Lord Kṛṣṇa was notorious as a teasing friend in transcendental love to all the girls His age. His love for them was so intense that there is no comparison to that ecstasy, and the damsels of Vraja were so much attached to Him that their affection excelled that of the great demigods like Brahmā and Śiva. Lord Kṛṣṇa finally admitted His defeat before the transcendental affection of the gopīs and declared that He was unable to repay them for their unalloyed affection. Although the gopīs were seemingly anguished by the Lord's teasing behavior, when Kṛṣṇa would leave them they could not tolerate the separation and used to follow Him with their eyes and minds. They were so stunned by the situation that they could not finish their household duties. No one could excel Him even in the dealing of love exchanged between boys and girls. It is said in the revealed scriptures that Lord Kṛṣṇa personally never goes beyond the boundary of Vṛndāvana. He remains there eternally because of the transcendental love of the inhabitants. Thus even though He is not visible at present, He is not away from Vṛndāvana for a moment.

TEXT 15

sva-śānta-rūpeṣv itaraiḥ sva-rūpair

abhyardyamāneṣv anukampitātmā

parāvareśo mahad-aṁśa-yukto

hy ajo 'pi jāto bhagavān yathāgniḥ

SYNONYMS

sva-śānta-rūpeṣu-unto the peaceful devotees of the Lord; itaraiḥ-others, nondevotees; sva-rūpaiḥ-according to their own modes of nature; abhyardyamāneṣu-being harassed by; anukampita-ātmā-the all-compassionate Lord; para-avara-spiritual and material; īśaḥ-controller; mahat-aṁśa-yuktaḥ-accompanied by the plenary portion of mahat-tattva; hi-certainly; ajaḥ-the unborn; api-although; jātaḥ-is born; bhagavān-the Personality of Godhead; yathā-as if; agniḥ-the fire.

The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.

The devotees of the Lord are by nature peaceful because they have no material hankering. A liberated soul has no hankering, and therefore he has no lamentation. One who wants to possess also laments when he loses his possession. Devotees have no hankerings for material possessions and no hankerings for spiritual salvation. They are situated in the transcendental loving service of the Lord as a matter of duty, and they do not mind where they are or how they have to act. Karmīs, jñānīs and yogīs all hanker to possess some material or spiritual assets. Karmīs want material possessions, jñānīs and yogīs want spiritual possessions, but devotees do not want any material or spiritual assets. They want only to serve the Lord anywhere in the material or spiritual worlds that the Lord desires, and the Lord is always specifically compassionate towards such devotees.

The karmīs, jñānīs and yogīs have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogīs, sometimes harass the devotees of the Lord. Durvāsā Muni, a great yogī, harassed Mahārāja Ambarīṣa because the latter was a great devotee of the Lord. And the great karmī and jñānī Hiraṇyakaśipu even harassed his own Vaiṣṇava son, Prahlāda Mahārāja. There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva.

The Lord is everywhere, in both the material and spiritual domains, and He appears for the sake of His devotees when there is friction between His devotee and the nondevotee. As electricity is generated by friction of matter anywhere and everywhere, the Lord, being all-pervading, appears because of the friction of devotees and nondevotees. When Lord Kṛṣṇa appears on a mission, all His plenary portions accompany Him. When He appeared as the son of Vasudeva, there were differences of opinion about His incarnation. Some said, "He is the Supreme Personality of Godhead." Some said, "He is an incarnation of Nārāyaṇa," and others said, "He is the incarnation of Kṣīrodakaśāyī Viṣṇu." But actually He is the original Supreme Personality of Godhead-kṛṣṇas tu bhagavān svayam-and Nārāyaṇa, the puruṣas and all other incarnations accompany Him to function as different parts of His pastimes. Mahad-aṁśa-yuktaḥ indicates that He is accompanied by the puruṣas, who create the mahat-tanva. It is confirmed in the Vedic hymns, mahāntaṁ vibhum ātmānam.

Lord Kṛṣṇa appeared, just like electricity, when there was friction between Kaṁsa and Vasudeva and Ugrasena. Vasudeva and Ugrasena were the Lord's devotees, and Kaṁsa, a representative of the karmīs and jñānīs, was a nondevotee. Kṛṣṇa, as He is, is compared to the sun. He first appeared from the ocean of the womb of Devakī, and gradually He satisfied the inhabitants of the places surrounding Mathurā, just as the sun enlivens the lotus flower in the morning. After gradually rising to the meridian of Dvārakā, the Lord set like the sun, placing everything in darkness, as described by Uddhava.

TEXT 16

māṁ khedayaty etad ajasya janma-

viḍambanaṁ yad vasudeva-gehe

vraje ca vāso 'ri-bhayād iva svayaṁ

purād vyavātsīd yad-ananta-vīryaḥ

SYNONYMS

mām-to me; khedayati-gives me distress; etat-this; ajasya-of the unborn; janma-birth; viḍambanam-bewildering; yat-that; vasudeva-gehe-in the home of Vasudeva; vraje-in Vṛndāvana; ca-also; vāsaḥ-inhabitation; ari-enemy; bhayāt-because of fear; iva-as if; svayam-Himself; purāt-from Mathurā Purī; vyavātsīt-fled; yat-one who is; ananta-vīryaḥ-unlimitedly powerful.

When I think of Lord Kṛṣṇa-how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathurā in fear-all these bewildering incidents give me distress.

Because Lord Śrī Kṛṣṇa is the original person from whom everything and everyone has emanated-ahaṁ sarvasya prabhavaḥ (Bg. 10.8), janmādy asya yataḥ [SB 1.1.1] (Vedānta-sūtra 1.1.2)-nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Śrī Kṛṣṇa is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Kṛṣṇa. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment's sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection.

TEXT 17

dunoti cetaḥ smarato mamaitad

yad āha pādāv abhivandya pitroḥ

tātāmba kaṁsād uru-śaṅkitānāṁ

prasīdataṁ no 'kṛta-niṣkṛtīnām

SYNONYMS

dunoti-it gives me pain; cetaḥ-heart; smarataḥ-while thinking of; mama-my; etat-this; yat-as much as; āha-said; pādau-feet; abhivandya-worshiping; pitroḥ-of the parents; tāta-My dear father; amba-My dear mother; kaṁsāt-out of Kaṁsa's; uru-great; śaṅkitānām-of those who are afraid; prasīdatam-be pleased with; naḥ-Our; akṛta-not executed; niṣkṛtīnām-duties to serve you.

Lord Kṛṣṇa begged pardon from His parents for Their [Kṛṣṇa's and Balarāma's] inability to serve their feet, due to being away from home because of great fear of Kaṁsa. He said, "O mother, O father, please excuse Us for this inability." All this behavior of the Lord gives me pain at heart.

It appears that Lord Kṛṣṇa and Baladeva were both very greatly afraid of Kaṁsa, and therefore They had to hide Themselves. But if Lord Kṛṣṇa and Baladeva are the Supreme Personality of Godhead, how was it possible that They were afraid of Kaṁsa? Is there any contradiction in such statements? Vasudeva, due to his great appreciation for Kṛṣṇa, wanted to give Him protection. He never thought that Kṛṣṇa was the Supreme Lord and could protect Himself; he thought of Kṛṣṇa as his son. Because Vasudeva was a great devotee of the Lord, he did not like to think that Kṛṣṇa might be killed like his other children. Morally, Vasudeva was bound to deliver Kṛṣṇa to the hands of Kaṁsa because he had promised to turn over all his children. But out of his great love for Kṛṣṇa he broke his promise, and the Lord was very pleased with Vasudeva for his transcendental mentality. He did not want to disturb the intense affection of Vasudeva, and thus He agreed to be carried by His father to the house of Nanda and Yaśodā. And just to test the intense love of Vasudeva, Lord Kṛṣṇa fell down in the waters of the Yamunā while His father was crossing the river. Vasudeva became mad after his child as he tried to recover Him in the midst of the rising river.

These are all glorified pastimes of the Lord, and there is no contradiction in such manifestations. Since Kṛṣṇa is the Supreme Lord, He was never afraid of Kaṁsa, but to please His father He agreed to be so. And the most brilliant part of His supreme character was that He begged pardon from His parents for being unable to serve their feet while absent from home because of fear of Kaṁsa. The Lord, whose lotus feet are worshiped by demigods like Brahmā and Śiva, wanted to worship the feet of Vasudeva. Such instruction by the Lord to the world is quite appropriate. Even if one is the Supreme Lord, one must serve his parents. A son is indebted to his parents in so many ways, and it is the duty of the son to serve his parents, however great the son may be. Indirectly, Kṛṣṇa wanted to teach the atheists who do not accept the supreme fatherhood of God, and they may learn from this action how much the Supreme Father has to be respected. Uddhava was simply struck with wonder by such glorious behavior of the Lord, and he was very sorry that he was unable to go with Him.

TEXT 18

ko vā amuṣyāṅghri-saroja-reṇuṁ

vismartum īśīta pumān vijighran

yo visphurad-bhrū-viṭapena bhūmer

bhāraṁ kṛtāntena tiraścakāra

SYNONYMS

kaḥ-who else; vā-either; amuṣya-the Lord's; aṅghri-feet; saroja-reṇum-dust of the lotus; vismartum-to forget; īśīta-may be able; pumān-person; vijighran-smelling; yaḥ-one who; visphurat-expanding; bhrū-viṭapena-by the leaves of the eyebrows; bhūmeḥ-of the earth; bhāram-burden; kṛta-antena-by death-blows; tiraścakāra-executed.

Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Kṛṣṇa has given the deathblow to those who were burdening the earth.

Lord Kṛṣṇa cannot be accepted as one of the human beings, even though He played the role of an obedient son. His actions were so extraordinary that by the simple raising of His eyebrows He could deliver death-blows to those who were burdening the earth.

TEXT 19

dṛṣṭā bhavadbhir nanu rājasūye

caidyasya kṛṣṇaṁ dviṣato 'pi siddhiḥ

yāṁ yoginaḥ saṁspṛhayanti samyag

yogena kas tad-virahaṁ saheta

SYNONYMS

dṛṣṭā-it has been seen; bhavadbhiḥ-by your good self; nanu-of course; rājasūye-in the assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira; caidyasya-of the King of Cedi (Śiśupāla); kṛṣṇam-unto Kṛṣṇa; dviṣataḥ-envying; api-in spite of; siddhiḥ-success; yām-which; yoginaḥ-the yogīs; saṁspṛhayanti-verily desire; samyak-fully; yogena-by performance of yoga; kaḥ-who; tat-His; viraham-separation; saheta-can tolerate.

You have personally seen how the King of Cedi [Śiśupāla] achieved success in yoga practice, although he hated Lord Kṛṣṇa. Even the actual yogīs aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?

Lord Kṛṣṇa's causeless mercy was exhibited in the great assembly of Mahārāja Yudhiṣṭhira. He was merciful even to His enemy the King of Cedi, who always tried to be an envious rival of the Lord. Because it is not possible to be a bona fide rival of the Lord, the King of Cedi was extremely malicious toward Lord Kṛṣṇa. In this he was like many other asuras, such as Kaṁsa and Jarāsandha. In the open assembly of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira, Śiśupāla insulted Lord Kṛṣṇa, and he was finally killed by the Lord. But it was seen by everyone in the assembly that a light flashed out of the body of the King of Cedi and merged into the body of Lord Kṛṣṇa. This means that Cedirāja achieved the salvation of attaining oneness with the Supreme, which is a perfection most desired by the jñānīs and yogīs and for which they execute their different types of transcendental activities.

It is a fact that persons who are trying to understand the Supreme Truth by their personal endeavors of mental speculation or mystic powers of yoga achieve the same goal as others who are personally killed by the Lord. Both achieve the salvation of merging in the brahmajyoti rays of the transcendental body of the Lord. The Lord was merciful even to His enemy, and the success of the King of Cedi was observed by everyone who was present in the assembly. Vidura was also present there, and therefore Uddhava referred the incident to his memory.

TEXT 20

tathaiva cānye nara-loka-vīrā

ya āhave kṛṣṇa-mukhāravindam

netraiḥ pibanto nayanābhirāmaṁ

pārthāstra-pūtaḥ padam āpur asya

SYNONYMS

tathā-as also; eva ca-and certainly; anye-others; nara-loka-human society; vīrāḥ-fighters; ye-those; āhave-on the battlefield (of Kurukṣetra); kṛṣṇa-Lord Kṛṣṇa's; mukha-aravindam-face like a lotus flower; netraiḥ-with the eyes; pibantaḥ-while seeing; nayana-abhirāmam-very pleasing to the eyes; pārtha-Arjuna; astra-pūtaḥ-purified by arrows; padam-abode; āpuḥ-achieved; asya-of Him.

Certainly others who were fighters on the Battlefield of Kurukṣetra were purified by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Kṛṣṇa, so pleasing to the eyes, they achieved the abode of the Lord.

The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, appears in this world for two missionary purposes: to deliver the faithful and to annihilate the miscreants. But because the Lord is absolute, His two different kinds of actions, although apparently different, are ultimately one and the same. His annihilation of a person like Śiśupāla is as auspicious as His actions for the protection of the faithful. All the warriors who fought against Arjuna but who were able to see the lotuslike face of the Lord on the battlefront achieved the abode of the Lord, exactly as the devotees of the Lord do. The words "pleasing to the eyes of the seer" are very significant. When the warriors from the other side of the battlefield saw Lord Kṛṣṇa at the front, they appreciated His beauty, and their dormant instinct of love of God was awakened. Śiśupāla saw the Lord also, but he saw Him as his enemy, and his love was not awakened. Therefore Śiśupāla achieved oneness with the Lord by merging in the impersonal glare of His body, called the brahmajyoti. Others, who were in the marginal position, being neither friends nor enemies but slightly in love of Godhead by appreciating the beauty of His face, were at once promoted to the spiritual planets, the Vaikuṇṭhas. The Lord's personal abode is called Goloka Vṛndāvana, and the abodes where His plenary expansions reside are called the Vaikuṇṭhas, where the Lord is present as Nārāyaṇa. Love of Godhead is dormant in every living entity, and the entire process of devotional service unto the Lord is meant for awakening this dormant, eternal love of Godhead. But there are degrees of such transcendental awakening. Those whose love of God is awakened to the fullest extent go back to the Goloka Vṛndāvana planet in the spiritual sky, whereas persons who have just awakened to love of Godhead by accident or association are transferred to the Vaikuṇṭha planets. Essentially there is no material difference between Goloka and Vaikuṇṭha, but in the Vaikuṇṭhas the Lord is served in unlimited opulence, whereas in Goloka the Lord is served in natural affection.

This love of God is awakened by the association of pure devotees of the Lord. Here the word pārthāstra-pūtaḥ is significant. Those who saw the beautiful face of the Lord on the Battlefield of Kurukṣetra were purified first by Arjuna when he made his onslaught with arrows. The Lord appeared for the mission of diminishing the burden of the world, and Arjuna was assisting the Lord by fighting on His behalf. Arjuna personally declined to fight, and the whole instruction of the Bhagavad-gītā was given to Arjuna to engage him in the fight. As a pure devotee of the Lord, Arjuna agreed to fight in preference to his own decision, and thus Arjuna fought to assist the Lord in His mission of diminishing the burden of the world. All the activities of a pure devotee are executed on behalf of the Lord because a pure devotee of the Lord has nothing to do for his personal interest. Arjuna's killing was as good as killing by the Lord Himself. As soon as Arjuna shot an arrow at an enemy, that enemy became purified of all material contaminations and became eligible to be transferred to the spiritual sky. Those warriors who appreciated the lotus feet of the Lord and saw His face at the front had their dormant love of God awakened, and thus they were transferred at once to Vaikuṇṭhaloka not to the impersonal state of brahmajyoti as was Śiśupāla. Śiśupāla died without appreciating the Lord, while others died with appreciation of the Lord. Both were transferred to the spiritual sky, but those who awakened to love of God were transferred to the planets of the transcendental sky.

Uddhava seemingly lamented that his own position was less than that of the warriors on the Battlefield of Kurukṣetra because they had attained to Vaikuṇṭha whereas he remained to lament the disappearance of the Lord.

TEXT 21

svayaṁ tv asāmyātiśayas tryadhīśaḥ

svārājya-lakṣmy-āpta-samasta-kāmaḥ

baliṁ haradbhiś cira-loka-pālaiḥ

kirīṭa-koṭy-eḍita-pāda-pīṭhaḥ

SYNONYMS

svayam-Himself; tu-but; asāmya-unique; atiśayaḥ-greater; tri-adhīśaḥ-Lord of the three; svārājya-independent supremacy; lakṣmī-fortune; āpta-achieved; samasta-kāmaḥ-all desires; balim-worshiping paraphernalia; haradbhiḥ-offered by; cira-loka-pālaiḥ-by the eternal maintainers of the order of creation; kirīṭa-koṭi-millions of helmets; eḍita-pāda-pīṭhaḥ-feet honored by prayers.

Lord Śrī Kṛṣṇa is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.

Lord Śrī Kṛṣṇa is so mild and merciful, as described in the above verses, and yet He is the Lord of all kinds of threes. He is the Supreme Lord of the three worlds, the three qualities of material nature and the three puruṣas (Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī Viṣṇu). There are innumerable universes, and in each and every universe there are different manifestations of Brahmā, Viṣṇu and Rudra. Besides that, there is the Śeṣa-mūrti who bears all the universes on His hoods. And Lord Kṛṣṇa is the Lord of all of them. As the incarnation of Manu, He is the original source of all Manus in innumerable universes. Each universe has manifestations of 504,000 Manus. He is the Lord of the three principal potencies, namely cit-śakti, māyā-śakti and taṭastha-śakti, and He is the complete master of six kinds of fortune-wealth, strength, fame, beauty, knowledge and renunciation. There is none who can excel Him in any matter of enjoyment, and certainly there is no one greater than Him. No one is equal to or greater than Him. It is the duty of everyone, whoever and wherever one may be, to surrender completely unto Him. It is not wonderful, therefore, that all the transcendental controllers surrender to Him and make all offerings of worship.

TEXT 22

tat tasya kaiṅkaryam alaṁ bhṛtān no

viglāpayaty aṅga yad ugrasenam

tiṣṭhan niṣaṇṇaṁ parameṣṭhi-dhiṣṇye

nyabodhayad deva nidhārayeti

SYNONYMS

tat-therefore; tasya-His; kaiṅkaryam-service; alam-of course; bhṛtān-the servitors; naḥ-us; viglāpayati-gives pain; aṅga-O Vidura; yat-as much as; ugrasenam-unto King Ugrasena; tiṣṭhan-being seated; niṣaṇṇam-waiting upon Him; parameṣṭhi-dhiṣṇye-on the royal throne; nyabodhayat-submitted; deva-addressing my Lord; nidhāraya-please know it; iti-thus.

Therefore, O Vidura, does it not pain us, His servitors, when we remember that He [Lord Kṛṣṇa] used to stand before King Ugrasena, who was sitting on the royal throne, and used to submit explanations before him, saying, "O My lord, please let it be known to you"?

Lord Kṛṣṇa's gentle behavior before His so-called superiors such as His father, grandfather and elder brother, His amiable behavior with His so-called wives, friends and contemporaries, His behavior as a child before His mother Yaśodā, and His naughty dealings with His young girl friends cannot bewilder a pure devotee like Uddhava. Others, who are not devotees, are bewildered by such behavior of the Lord, who acted just like a human being. This bewilderment is explained by the Lord Himself in the Bhagavad-gītā (9.11) as follows:

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

Persons with a poor fund of knowledge belittle the Personality of Godhead, Lord Kṛṣṇa, not knowing His exalted position as the Lord of everything. In Bhagavad-gītā the Lord has explained His position clearly, but the demoniac atheistic student squeezes out an interpretation to suit his own purpose and misleads unfortunate followers into the same mentality. Such unfortunate persons merely pick up some slogans from the great book of knowledge, but are unable to estimate the Lord as the Supreme Personality of Godhead. Pure devotees like Uddhava, however, are never misled by such atheistic opportunists.

TEXT 23

aho bakī yaṁ stana-kāla-kūṭaṁ

jighāṁsayāpāyayad apy asādhvī

lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ

kaṁ vā dayāluṁ śaraṇaṁ vrajema

SYNONYMS

aho-alas; bakī-the she-demon (Pūtanā); yam-whom; stana-of her breast; kāla-deadly; kūṭam-poison; jighāṁsayā-out of envy; apāyayat-nourished; api-although; asādhvī-unfaithful; lebhe-achieved; gatim-destination; dhātrī-ucitām-just suitable for the nurse; tataḥ-beyond whom; anyam-other; kam-who else; vā-certainly; dayālum-merciful; śaraṇam-shelter; vrajema-shall I take.

Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Pūtanā] although she was unfaithful and she prepared deadly poison to be sucked from her breast?

Here is an example of the extreme mercy of the Lord, even to His enemy. It is said that a noble man accepts the good qualities of a person of doubtful character, just as one accepts nectar from a stock of poison. In His babyhood, He was administered deadly poison by Pūtanā, a she-demon who tried to kill the wonderful baby. And because she was a demon, it was impossible for her to know that the Supreme Lord, even though playing the part of a baby, was no one less than the same Supreme Personality of Godhead. His value as the Supreme Lord did not diminish upon His becoming a baby to please His devotee Yaśodā. The Lord may assume the form of a baby or a shape other than that of a human being, but it doesn't make the slightest difference; He is always the same Supreme. A living creature, however powerful he may become by dint of severe penance, can never become equal to the Supreme Lord.

Lord Kṛṣṇa accepted the motherhood of Pūtanā because she pretended to be an affectionate mother, allowing Kṛṣṇa to suck her breast. The Lord accepts the least qualification of the living entity and awards him the highest reward. That is the standard of His character. Therefore, who but the Lord can be the ultimate shelter?

TEXT 24

manye 'surān bhāgavatāṁs tryadhīśe

saṁrambha-mārgābhiniviṣṭa-cittān

ye saṁyuge 'cakṣata tārkṣya-putram

aṁse sunābhāyudham āpatantam

SYNONYMS

manye-I think; asurān-the demons; bhāgavatān-great devotees; tri-adhīśe-unto the Lord of the threes; saṁrambha-enmity; mārga-by the way of; abhiniviṣṭa-cittān-absorbed in thought; ye-those; saṁyuge-in the fight; acakṣata-could see; tārkṣya-putram-Garuḍa, the carrier of the Lord; aṁse-on the shoulder; sunābha-the wheel; āyudham-one who carries the weapon; āpatantam-coming forward.

I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuḍa, the son of Tārkṣya [Kaśyapa], and carrying the wheel weapon in His hand.

The asuras who fought against the Lord face to face got salvation due to their being killed by the Lord. This salvation of the demons is not due to their being devotees of the Lord; it is because of the Lord's causeless mercy. Anyone who is slightly in touch with the Lord, somehow or other, is greatly benefited, even to the point of salvation, due to the excellence of the Lord. He is so kind that He awards salvation even to His enemies because they come into contact with Him and are indirectly absorbed in Him by their inimical thoughts. Actually, the demons can never be equal to the pure devotees, but Uddhava was thinking in that way because of his feelings of separation. He was thinking that at the last stage of his life he might not be able to see the Lord face to face as did the demons. The fact is that the devotees who are always engaged in the devotional service of the Lord in transcendental love are rewarded many hundreds and thousands of times more than the demons by being elevated to the spiritual planets, where they remain with the Lord in eternal, blissful existence. The demons and impersonalists are awarded the facility of merging in the brahmajyoti effulgence of the Lord, whereas the devotees are admitted into the spiritual planets. For comparison, one can just imagine the difference between floating in space and residing in one of the planets in the sky. The pleasure of the living entities on the planets is greater than that of those who have no body and who merge with the molecules of the sun's rays. The impersonalists, therefore, are no more favored than the enemies of the Lord; rather, they are both on the same level of spiritual salvation.

TEXT 25

vasudevasya devakyāṁ

jāto bhojendra-bandhane

cikīrṣur bhagavān asyāḥ

śam ajenābhiyācitaḥ

SYNONYMS

vasudevasya-of the wife of Vasudeva; devakyām-in the womb of Devakī; jātaḥ-born of; bhoja-indra-of the King of the Bhojas; bandhane-in the prison house; cikīrṣuḥ-for doing; bhagavān-the Personality of Godhead; asyāḥ-of the earth; śam-welfare; ajena-by Brahmā; abhiyācitaḥ-being prayed for.

The Personality of Godhead, Lord Śrī Kṛṣṇa, being prayed to by Brahmā to bring welfare to the earth, was begotten by Vasudeva in the womb of his wife Devakī in the prison of the King of Bhoja.

Although there is no difference between the Lord's pastimes of appearance and disappearance, the devotees of the Lord do not generally discuss the subject matter of His disappearance. Vidura inquired indirectly from Uddhava about the incident of the Lord's disappearance by asking him to relate kṛṣṇa-kathā, or topics on the history of Lord Kṛṣṇa. Thus Uddhava began the topics from the very beginning of His appearance as the son of Vasudeva and Devakī in the prison of Kaṁsa, the King of the Bhojas, at Mathurā. The Lord has no business in this world, but when He is so requested by devotees like Brahmā, He descends on the earth for the welfare of the entire universe. This is stated in Bhagavad-gītā (4.8): paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām/ dharma-saṁsthāpanārthāya sambhavāmi yuge yuge.

TEXT 26

tato nanda-vrajam itaḥ

pitrā kaṁsād vibibhyatā

ekādaśa samās tatra

gūḍhārciḥ sa-balo 'vasat

SYNONYMS

tataḥ-thereafter; nanda-vrajam-cow pastures of Nanda Mahārāja; itaḥ-being brought up; pitrā-by His father; kaṁsāt-from Kaṁsa; vibibhyatā-being afraid of; ekādaśa-eleven; samāḥ-years; tatra-therein; gūḍha-arciḥ-covered fire; sa-balaḥ-with Baladeva; avasat-resided.

Thereafter, His father, being afraid of Kaṁsa, brought Him to the cow pastures of Mahārāja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva.

There was no necessity of the Lord's being dispatched to the house of Nanda Mahārāja out of fear of Kaṁsa's determination to kill Him as soon as He appeared. It is the business of the asuras to try to kill the Supreme Personality of Godhead or to prove by all means that there is no God or that Kṛṣṇa is an ordinary human being and not God. Lord Kṛṣṇa is not affected by such determination of men of Kaṁsa's class, but in order to play the role of a child He agreed to be carried by His father to the cow pastures of Nanda Mahārāja because Vasudeva was afraid of Kaṁsa. Nanda Mahārāja was due to receive Him as his child, and Yaśodāmayī was also to enjoy the childhood pastimes of the Lord, and therefore to fulfill everyone's desire, He was carried from Mathurā to Vṛndāvana just after His appearance in the prison house of Kaṁsa. He lived there for eleven years and completed all His fascinating pastimes of childhood, boyhood and adolescence with His elder brother, Lord Baladeva, His first expansion. Vasudeva's thought of protecting Kṛṣṇa from the wrath of Kaṁsa is part of a transcendental relationship. The Lord enjoys more when someone takes Him as his subordinate son who needs the protection of a father than He does when someone accepts Him as the Supreme Lord. He is the father of everyone, and He protects everyone, but when His devotee takes it for granted that the Lord is to be protected by the devotee's care, it is a transcendental joy for the Lord. Thus when Vasudeva, out of fear of Kaṁsa, carried Him to Vṛndāvana, the Lord enjoyed it; otherwise, He had no fear from Kaṁsa or anyone else.

TEXT 27

parīto vatsapair vatsāṁś

cārayan vyaharad vibhuḥ

yamunopavane kūjad-

dvija-saṅkulitāṅghripe

SYNONYMS

parītaḥ-surrounded by; vatsapaiḥ-cowherd boys; vatsān-calves; cārayan-herding, tending; vyaharat-enjoyed by traveling; vibhuḥ-the Almighty; yamunā-the Yamunā River; upavane-gardens on the shore; kūjat-vibrated by the voice; dvija-the twice-born birds; saṅkulita-densely situated; aṅghripe-in the trees.

In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamunā River, through gardens densely covered with trees and filled with vibrations of chirping birds.

Nanda Mahārāja was a landholder for King Kaṁsa, but because by caste he was a vaiśya, a member of the mercantile and agricultural community, he maintained thousands of cows. It is the duty of the vaiśyas to give protection to the cows, just as the kṣatriyas are to give protection to the human beings. Because the Lord was a child, He was put in charge of the calves with His cowherd boy friends. These cowherd boys were great ṛṣis and yogīs in their previous births, and after many such pious births, they gained the association of the Lord and could play with Him on equal terms. Such cowherd boys never cared to know who Kṛṣṇa was, but they played with Him as a most intimate and lovable friend. They were so fond of the Lord that at night they would only think of the next morning when they would be able to meet the Lord and go together to the forests for cowherding.

The forests on the shore of the Yamunā are all beautiful gardens full of trees of mango, jackfruit, apples, guava, oranges, grapes, berries, palmfruit and so many other plants and fragrant flowers. And because the forest was on the bank of the Yamunā, naturally there were ducks, cranes and peacocks on the branches of the trees. All these trees and birds and beasts were pious living entities born in the transcendental abode of Vṛndāvana just to give pleasure to the Lord and His eternal associates, the cowherd boys.

While playing like a small child with His associates, the Lord killed many demons, including Aghāsura, Bakāsura, Pralambāsura and Gardabhāsura. Although He appeared at Vṛndāvana just as a boy, He was actually like the covered flames of a fire. As a small particle of fire can kindle a great fire with fuel, so the Lord killed all these great demons, beginning from His babyhood in the house of Nanda Mahārāja. The land of Vṛndāvana, the Lord's childhood playground, still remains today, and anyone who visits these places enjoys the same transcendental bliss, although the Lord is not physically visible to our imperfect eyes. Lord Caitanya recommended this land of the Lord as identical with the Lord and therefore worshipable by the devotees. This instruction is taken up especially by the followers of Lord Caitanya known as the Gauḍīya Vaiṣṇavas. And because the land is identical with the Lord, devotees like Uddhava and Vidura visited these places five thousand years ago in order to have direct contact with the Lord, visible or not visible, Thousands of devotees of the Lord are still wandering in these sacred places of Vṛndāvana, and all of them are preparing themselves to go back home, back to Godhead.

TEXT 28

kaumārīṁ darśayaṁś ceṣṭāṁ

prekṣaṇīyāṁ vrajaukasām

rudann iva hasan mugdha-

bāla-siṁhāvalokanaḥ

SYNONYMS

kaumārīm-just suitable to childhood; darśayan-while showing; ceṣṭām-activities; prekṣaṇīyām-worthy to be seen; vraja-okasām-by the inhabitants of the land of Vṛndāvana; rudan-crying; iva-just like; hasan-laughing; mugdha-struck with wonder; bāla-siṁha-lion cub; avalokanaḥ-looking like that.

When the Lord displayed His activities just suitable for childhood, He was visible only to the residents of Vṛndāvana. Sometimes He would cry and sometimes laugh, just like a child, and while so doing He would appear like a lion cub.

If anyone wants to enjoy the childhood pastimes of the Lord, then he has to follow in the footsteps of the residents of Vraja like Nanda, Upananda and other parental inhabitants. A child may insist on having something and cry like anything to get it, disturbing the whole neighborhood, and then immediately after achieving the desired thing, he laughs. Such crying and laughing is enjoyable to the parents and elderly members of the family, so the Lord would simultaneously cry and laugh in this way and merge His devotee-parents in the humor of transcendental pleasure. These incidents are enjoyable only by the residents of Vraja like Nanda Mahārāja, and not by the impersonalist worshipers of Brahman or Paramātmā. Sometimes when attacked in the forest by demons, Kṛṣṇa would appear struck with wonder, but He looked on them like the cub of a lion and killed them. His childhood companions would also be struck with wonder, and when they came back home they would narrate the story to their parents, and everyone would appreciate the qualities of their Kṛṣṇa. Child Kṛṣṇa did not belong only to His parents, Nanda and Yaśodā; He was the son of all the elderly inhabitants of Vṛndāvana and the friend of all contemporary boys and girls. Everyone loved Kṛṣṇa. He was the life and soul of everyone, including the animals, the cows and the calves.

TEXT 29

sa eva go-dhanaṁ lakṣmyā

niketaṁ sita-go-vṛṣam

cārayann anugān gopān

raṇad-veṇur arīramat

SYNONYMS

saḥ-He (Lord Kṛṣṇa); eva-certainly; go-dhanam-the treasure of cows; lakṣmyāḥ-by opulence; niketam-reservoir; sita-go-vṛṣam-beautiful cows and bulls; cārayan-herding; anugān-the followers; gopān-cowherd boys; raṇat-blowing; veṇuḥ-flute; arīramat-enlivened.

While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.

As He grew to six and seven years old, the Lord was given charge of looking after the cows and bulls in the grazing grounds. He was the son of a well-to-do landholder who owned hundreds and thousands of cows, and according to Vedic economics, one is considered to be a rich man by the strength of his store of grains and cows. With only these two things, cows and grain, humanity can solve its eating problem. Human society needs only sufficient grain and sufficient cows to solve its economic problems. All other things but these two are artificial necessities created by man to kill his valuable life at the human level and waste his time in things which are not needed. Lord Kṛṣṇa, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaiśyas, should herd cows and bulls and thus give protection to the valuable animals. According to smṛti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one's mother, human society takes cow's milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors-red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.

Over and above all, the Lord used to play His celebrated flute. The sound vibrated by His flute would give His friends such transcendental pleasure that they would forget all the talks of the brahmānanda which is so praised by the impersonalists. These cowherd boys, as will be explained by Śukadeva Gosvāmī, were living entities who had accumulated heaps of pious acts and thus were enjoying with the Lord in person and were hearing His transcendental flute. The Brahma-saṁhitā (5.30) confirms the Lord's blowing His transcendental flute.

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Brahmājī said, "I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles a fresh black cloud although His bodily features are more beautiful than millions of cupids." These are the special features of the Lord.

TEXT 30

prayuktān bhoja-rājena

māyinaḥ kāma-rūpiṇaḥ

līlayā vyanudat tāṁs tān

bālaḥ krīḍanakān iva

SYNONYMS

prayuktān-engaged; bhoja-rājena-by King Kaṁsa; māyinaḥ-great wizards; kāma-rūpiṇaḥ-who could assume any form they liked; līlayā-in the course of the pastimes; vyanudat-killed; tān-them; tān-as they came there; bālaḥ-the child; krīḍanakān-dolls; iva-like that.

The great wizards who were able to assume any form were engaged by the King of Bhoja, Kaṁsa, to kill Kṛṣṇa, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls.

The atheist Kaṁsa wanted to kill Kṛṣṇa just after His birth. He failed to do so, but later on he got information that Kṛṣṇa was living in Vṛndāvana at the house of Nanda Mahārāja. He therefore engaged many wizards who could perform wonderful acts and assume any form they liked. All of them appeared before the child-Lord in various forms, like Agha, Baka, Pūtanā, Śakaṭa, Tṛṇāvarta, Dhenuka and Gardabha, and they tried to kill the Lord at every opportunity. But one after another, all of them were killed by the Lord as if He were only playing with dolls. Children play with toy lions, elephants, boars and many similar dolls, which are broken by the children in the course of their playing with them. Before the Almighty Lord, any powerful living being is just like a toy lion in the hands of a playing child. No one can excel God in any capacity, and therefore no one can be equal to or greater than Him, nor can anyone attain the stage of equality with God by any kind of endeavor. Jñāna, yoga and bhakti are three recognized processes of spiritual realization. The perfection of such processes can lead one to the desired goal of life in spiritual value, but that does not mean that one can attain a perfection equal to the Lord's by such endeavors. The Lord is the Lord at every stage. When He was playing just like a child on the lap of His mother Yaśodāmayī or just like a cowherd boy with His transcendental friends, He continued to remain God, without the slightest diminution of His six opulences. Thus He is always unrivaled.

TEXT 31

vipannān viṣa-pānena

nigṛhya bhujagādhipam

utthāpyāpāyayad gāvas

tat toyaṁ prakṛti-sthitam

SYNONYMS

vipannān-perplexed in great difficulties; viṣa-pānena-by drinking poison; nigṛhya-subduing; bhujaga-adhipam-the chief of the reptiles; utthāpya-after coming out; apāyayat-caused to drink; gāvaḥ-the cows; tat-that; toyam-water; prakṛti-natural; sthitam-situated.

The inhabitants of Vṛndāvana were perplexed by great difficulties because a certain portion of the Yamunā was poisoned by the chief of the reptiles [Kāliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state.

TEXT 32

ayājayad go-savena

gopa-rājaṁ dvijottamaiḥ

vittasya coru-bhārasya

cikīrṣan sad-vyayaṁ vibhuḥ

SYNONYMS

ayājayat-made to perform; go-savena-by worship of the cows; gopa-rājam-the king of the cowherds; dvija-uttamaiḥ-by the learned brāhmaṇas; vittasya-of the wealth; ca-also; uru-bhārasya-great opulence; cikīrṣan-desiring to act; sat-vyayam-proper utilization; vibhuḥ-the great.

The Supreme Lord, Kṛṣṇa, desired to utilize the opulent financial strength of Mahārāja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brāhmaṇas.

Since He is the teacher of everyone, the Lord also taught His father, Nanda Mahārāja. Nanda Mahārāja was a well-to-do landholder and owner of many cows, and, as was the custom, he used to perform yearly worship of Indra, the King of heaven, with great opulence. This worship of demigods by the general populace is also advised in the Vedic literature just so people can accept the superior power of the Lord. The demigods are servants of the Lord deputed to look after the management of various activities of universal affairs. Therefore it is advised in the Vedic scriptures that one should perform yajñas to appease the demigods. But one who is devoted to the Supreme Lord has no need to appease the demigods. Worship of the demigods by common people is an arrangement for acknowledging the supremacy of the Supreme Lord, but it is not necessary. Such appeasement is generally recommended for material gains only. As we have already discussed in the Second Canto of this literature, one who admits the supremacy of the Supreme Personality of Godhead does not need to worship the secondary demigods. Sometimes, being worshiped and adored by less intelligent living beings, the demigods become puffed up with power and forget the supremacy of the Lord. This happened when Lord Kṛṣṇa was present in the universe, and thus the Lord wanted to give a lesson to the King of heaven, Indra. He therefore asked Mahārāja Nanda to stop the sacrifice offered to Indra and to use the money properly by performing a ceremony worshiping the cows and the pasturing ground on the hill of Govardhana. By this act Lord Kṛṣṇa taught human society, as He has instructed in the Bhagavad-gītā also, that one should worship the Supreme Lord by all acts and by all their results. That will bring about the desired success. The vaiśyas are specifically advised to give protection to the cows and their pasturing ground or agricultural land instead of squandering their hard-earned money. That will satisfy the Lord. The perfection of one's occupational duty, whether in the sphere of duty to oneself, one's community or one's nation, is judged by the degree to which the Lord is satisfied.

TEXT 33

varṣatīndre vrajaḥ kopād

bhagnamāne 'tivihvalaḥ

gotra-līlātapatreṇa

trāto bhadrānugṛhṇatā

SYNONYMS

varṣati-in pouring water; indre-by the King of heaven, Indra; vrajaḥ-the land of cows (Vṛndāvana); kopāt bhagnamāne-having been in anger on being insulted; ati-highly; vihvalaḥ-perturbed; gotra-the hill for the cows; līlā-ātapatreṇa-by the pastime umbrella; trātaḥ-were protected; bhadra-O sober one; anugṛhṇatā-by the merciful Lord.

O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vṛndāvana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. But the compassionate Lord Kṛṣṇa saved them from danger with His pastime umbrella, the Govardhana Hill.

TEXT 34

śarac-chaśi-karair mṛṣṭaṁ

mānayan rajanī-mukham

gāyan kala-padaṁ reme

strīṇāṁ maṇḍala-maṇḍanaḥ

SYNONYMS

śarat-autumn; śaśi-of the moon; karaiḥ-by the shining; mṛṣṭam-brightened; mānayan-thinking so; rajanī-mukham-the face of the night; gāyan-singing; kala-padam-pleasing songs; reme-enjoyed; strīṇām-of the women; maṇḍala-maṇḍanaḥ-as the central beauty of the assembly of women.

In the third season of the year, the Lord enjoyed as the central beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine.

Before leaving the land of cows, Vṛndāvana, the Lord pleased His young girl friends, the transcendental gopīs, in His rāsa-līlā pastimes. Here Uddhava stopped his description of the Lord's activities.

Thus end the Bhaktivedanta purports of the Third Canto, Second Chapter, of the Śrīmad-Bhāgavatam, entitled "Remembrance of Lord Kṛṣṇa."

Chapter Three

The Lord's Pastimes Out of Vṛndāvana

TEXT 1

uddhava uvāca

tataḥ sa āgatya puraṁ sva-pitroś

cikīrṣayā śaṁ baladeva-saṁyutaḥ

nipātya tuṅgād ripu-yūtha-nāthaṁ

hataṁ vyakarṣad vyasum ojasorvyām

SYNONYMS

uddhavaḥ uvāca-Śrī Uddhava said; tataḥ-thereafter; saḥ-the Lord; āgatya-coming; puram-to the city of Mathurā; sva-pitroḥ-own parents; cikīrṣayā-wishing well; śam-well-being; baladeva-saṁyutaḥ-with Lord Baladeva; nipātya-dragging down; tuṅgāt-from the throne; ripu-yūtha-nātham-leader of public enemies; hatam-killed; vyakarṣat-pulled; vyasum-dead; ojasā-by strength; urvyām-on the ground.

Śrī Uddhava said: Thereafter Lord Kṛṣṇa went to Mathurā City with Śrī Baladeva, and to please Their parents They dragged Kaṁsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength.

King Kaṁsa's death is only briefly described here because such pastimes are vividly and elaborately described in the Tenth Canto. The Lord proved to be a worthy son of His parents even at the age of sixteen years. Both brothers, Lord Kṛṣṇa and Lord Baladeva, went to Mathurā from Vṛndāvana and killed Their maternal uncle, who had given so much trouble to Their parents, Vasudeva and Devakī. Kaṁsa was a great giant, and Vasudeva and Devakī never thought that Kṛṣṇa and Balarāma (Baladeva) would be able to kill such a great and strong enemy. When the two brothers attacked Kaṁsa on the throne, Their parents feared that now Kaṁsa would finally get the opportunity to kill their sons, whom they had hidden for so long in the house of Nanda Mahārāja. The parents of the Lord, due to parental affection, felt extreme danger, and they almost fainted. Just to convince them that They had actually killed Kaṁsa, Kṛṣṇa and Baladeva pulled Kaṁsa's dead body along the ground to encourage them.

TEXT 2

sāndīpaneḥ sakṛt proktaṁ

brahmādhītya sa-vistaram

tasmai prādād varaṁ putraṁ

mṛtaṁ pañca-janodarāt

SYNONYMS

sāndīpaneḥ-of Sāndīpani Muni; sakṛt-once only; proktam-instructed; brahma-all the Vedas with their different branches of knowledge; adhītya-after studying; sa-vistaram-in all details; tasmai-unto him; prādāt-rewarded; varam-a benediction; putram-his son; mṛtam-who was already dead; pañca-jana-the region of the departed souls; udarāt-from within.

The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sāndīpani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka.

No one but the Supreme Lord can become well versed in all the branches of Vedic wisdom simply by hearing once from his teacher. Nor can anyone bring a dead body back to life after the soul has already gone to the region of Yamarāja. But Lord Kṛṣṇa ventured to the planet of Yamaloka and found the dead son of His teacher and brought him back to his father as a reward for the instructions received. The Lord is constitutionally well versed in all the Vedas, and yet to teach by example that everyone must go to learn the Vedas from an authorized teacher and must satisfy the teacher by service and reward, He Himself adopted this system. The Lord offered His services to His teacher, Sāndīpani Muni, and the muni, knowing the power of the Lord, asked something which was impossible to be done by anyone else. The teacher asked that his beloved son, who had died, be brought back to him, and the Lord fulfilled the request. The Lord is not, therefore, an ingrate to anyone who renders Him some sort of service. The devotees of the Lord who always engage in His loving service are never to be disappointed in the progressive march of devotional service.

TEXT 3

samāhutā bhīṣmaka-kanyayā ye

śriyaḥ savarṇena bubhūṣayaiṣām

gāndharva-vṛttyā miṣatāṁ sva-bhāgaṁ

jahre padaṁ mūrdhni dadhat suparṇaḥ

SYNONYMS

samāhutāḥ-invited; bhīṣmaka-of King Bhīṣmaka; kanyayā-by the daughter; ye-all those; śriyaḥ-fortune; sa-varṇena-by a similar sequence; bubhūṣayā-expecting to be so; eṣām-of them; gāndharva-in marrying; vṛttyā-by such a custom; miṣatām-carrying so; sva-bhāgam-own share; jahre-took away; padam-feet; mūrdhni-on the head; dadhat-placed; suparṇaḥ-Garuḍa.

Attracted by the beauty and fortune of Rukmiṇī, the daughter of King Bhīṣmaka, many great princes and kings assembled to marry her. But Lord Kṛṣṇa, stepping over the other hopeful candidates, carried her away as His own share, as Garuḍa carried away nectar.

Princess Rukmiṇī, the daughter of King Bhīṣmaka, was actually as attractive as fortune itself because she was as valuable as gold both in color and in value. Since the goddess of fortune, Lakṣmī, is the property of the Supreme Lord, Rukmiṇī was actually meant for Lord Kṛṣṇa. But Śiśupāla was selected as her bridegroom by Rukmiṇī's elder brother, although King Bhīṣmaka wanted his daughter to be married to Kṛṣṇa. Rukmiṇī invited Kṛṣṇa to take her away from the clutches of Śiśupāla, so when the bridegroom, Śiśupāla, came there with his party with the desire to marry Rukmiṇī, Kṛṣṇa all of a sudden swept her from the scene, stepping over the heads of all the princes there, just as Garuḍa carried away nectar from the hands of the demons. This incident will be clearly explained in the Tenth Canto.

TEXT 4

kakudmino 'viddha-naso damitvā

svayaṁvare nāgnajitīm uvāha

tad-bhagnamānān api gṛdhyato 'jñāñ

jaghne 'kṣataḥ śastra-bhṛtaḥ sva-śastraiḥ

SYNONYMS

kakudminaḥ-bulls whose noses were not pierced; aviddha-nasaḥ-pierced by the nose; damitvā-subduing; svayaṁvare-in the open competition to select the bridegroom; nāgnajitīm-Princess Nāgnijitī; uvāha-married; tat-bhagnamānān-in that way all who were disappointed; api-even though; gṛdhyataḥ-wanted; ajñān-the fools; jaghne-killed and wounded; akṣataḥ-without being wounded; śastra-bhṛtaḥ-equipped with all weapons; sva-śastraiḥ-by His own weapons.

By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nāgnijitī in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He was not hurt Himself.

TEXT 5

priyaṁ prabhur grāmya iva priyāyā

vidhitsur ārcchad dyutaruṁ yad-arthe

vajry ādravat taṁ sa-gaṇo ruṣāndhaḥ

krīḍā-mṛgo nūnam ayaṁ vadhūnām

SYNONYMS

priyam-of the dear wife; prabhuḥ-the Lord; grāmyaḥ-ordinary living being; iva-in the manner of; priyāyāḥ-just to please; vidhitsuḥ-wishing; ārcchat-brought about; dyutarum-the pārijāta flower tree; yat-for which; arthe-in the matter of; vajrī-Indra, the King of heaven; ādravat tam-went forward to fight with Him; sa-gaṇaḥ-with full strength; ruṣā-in anger; andhaḥ-blind; krīḍā-mṛgaḥ-henpecked; nūnam-of course; ayam-this; vadhūnām-of the wives.

Just to please His dear wife, the Lord brought back the pārijāta tree from heaven, just as an ordinary husband would do. But Indra, the King of heaven, induced by his wives (henpecked as he was), ran after the Lord with full force to fight Him.

The Lord once went to the heavenly planet to present an earring to Aditi, the mother of the demigods, and His wife Satyabhāmā also went with Him. There is a special flowering tree called the pārijāta, which grows only in the heavenly planets, and Satyabhāmā wanted this tree. Just to please His wife, like an ordinary husband, the Lord brought back the tree, and this enraged Vajrī, or the controller of the thunderbolt. cause he was a henpecked husband and also a fool, listened to them and dared to fight with Kṛṣṇa. He was a fool on this occasion because he forgot that everything belongs to the Lord.

There was no fault on the part of the Lord, even though He took away the tree from the heavenly kingdom, but because Indra was henpecked, dominated by his beautiful wives like Śacī, he became a fool, just as all persons who are dominated by their wives are generally foolish. Indra thought that Kṛṣṇa was a henpecked husband who only by the will of His wife Satyabhāmā took away the property of heaven, and therefore he thought that Kṛṣṇa could be punished. He forgot that the Lord is the proprietor of everything and cannot be henpecked. The Lord is fully independent, and by His will only He can have hundreds and thousands of wives like Satyabhāmā. He was not, therefore, attached to Satyabhāmā because she was a beautiful wife, but He was pleased with her devotional service and thus wanted to reciprocate the unalloyed devotion of His devotee.

TEXT 6

sutaṁ mṛdhe khaṁ vapuṣā grasantaṁ

dṛṣṭvā sunābhonmathitaṁ dharitryā

āmantritas tat-tanayāya śeṣaṁ

dattvā tad-antaḥ-puram āviveśa

SYNONYMS

sutam-son; mṛdhe-in the fight; kham-the sky; vapuṣā-by his body; grasantam-while devouring; dṛṣṭvā-seeing; sunābha-by the Sudarśana wheel; unmathitam-killed; dharitryā-by the earth; āmantritaḥ-being prayed for; tat-tanayāya-to the son of Narakāsura; śeṣam-that which was taken from; dattvā-returning it; tat-his; antaḥ-puram-inside the house; āviveśa-entered.

Narakāsura, the son of Dharitrī, the earth, tried to grasp the whole sky, and for this he was killed by the Lord in a fight. His mother then prayed to the Lord. This led to the return of the kingdom to the son of Narakāsura, and thus the Lord entered the house of the demon.

It is said in other purāṇas that Narakāsura was the son of Dharitrī, the earth, by the Lord Himself. But he became a demon due to the bad association of Bāṇa, another demon. An atheist is called a demon, and it is a fact that even a person born of good parents can turn into a demon by bad association. Birth is not always the criterion of goodness; unless and until one is trained in the culture of good association, one cannot become good.

TEXT 7

tatrāhṛtās tā nara-deva-kanyāḥ

kujena dṛṣṭvā harim ārta-bandhum

utthāya sadyo jagṛhuḥ praharṣa-

vrīḍānurāga-prahitāvalokaiḥ

SYNONYMS

tatra-inside the house of Narakāsura; āhṛtāḥ-kidnapped; tāḥ-all those; nara-deva-kanyāḥ-daughters of many kings; kujena-by the demon; dṛṣṭvā-by seeing; harim-the Lord; ārta-bandhum-the friend of the distressed; utthāya-at once got up; sadyaḥ-then and there; jagṛhuḥ-accepted; praharṣa-joyfully; vrīḍa-shyness; anurāga-attachment; prahita-avalokaiḥ-by eager glances.

There in the house of the demon, all the princesses kidnapped by Narakāsura at once became alert upon seeing the Lord, the friend of the distressed. They looked upon Him with eagerness, joy and shyness and offered to be His wives.

Narakāsura kidnapped many daughters of great kings and kept them imprisoned in his palace. But when he was killed by the Lord and the Lord entered the house of the demon, all the princesses were enlivened with joy and offered to become His wives because the Lord is the only friend of the distressed. Unless the Lord accepted them, there would be no chance of their being married because the demon kidnapped them from their fathers' custody and therefore no one would agree to marry them. According to Vedic society, girls are transferred from the custody of the father to the custody of the husband. Since these princesses had already been taken away from the custody of their fathers, it would have been difficult for them to have any husband other than the Lord Himself.

TEXT 8

āsāṁ muhūrta ekasmin

nānāgāreṣu yoṣitām

sa-vidhaṁ jagṛhe pāṇīn

anurūpaḥ sva-māyayā

SYNONYMS

āsām-all those; muhūrte-at one time; ekasmin-simultaneously; nānā-āgāreṣu-in different compartments; yoṣitām-of the women; sa-vidham-with perfect rituals; jagṛhe-accepted; pāṇīn-hands; anurūpaḥ-exactly to match; sva-māyayā-by His internal potency.

All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency.

In the Brahma-saṁhitā (5.33) the Lord is described as follows in regard to His innumerable plenary expansions:

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"The Lord, Govinda, whom I worship, is the original Personality of Godhead. He is nondifferent from His innumerable plenary expansions, who are all infallible, original and unlimited and who have eternal forms. Although He is primeval, the oldest personality, He is always fresh and young." By His internal potency the Lord can expand Himself into various personalities of svayaṁ-prakāśa and again into prābhava and vaibhava forms, and all of them are nondifferent from one another. The forms into which the Lord expanded to marry the princesses in different apartments were all slightly different just to match each and every one of them. They are called vaibhava-vilāsa forms of the Lord and are effected by His internal potency, yoga-māyā.

TEXT 9

tāsv apatyāny ajanayad

ātma-tulyāni sarvataḥ

ekaikasyāṁ daśa daśa

prakṛter vibubhūṣayā

SYNONYMS

tāsu-unto them; apatyāni-offspring; ajanayat-begot; ātma-tulyāni-all like Himself; sarvataḥ-in all respects; eka-ekasyām-in each and every one of them; daśa-ten; daśa-ten; prakṛteḥ-for expanding Himself; vibubhūṣayā-so desiring.

Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities.

TEXT 10

kāla-māgadha-śālvādīn

anīkai rundhataḥ puram

ajīghanat svayaṁ divyaṁ

sva-puṁsāṁ teja ādiśat

SYNONYMS

kāla-Kālayavana; māgadha-the King of Magadha (Jarāsandha); śālva-King Śālva; ādīn-and others; anīkaiḥ-by the soldiers; rundhataḥ-being encircled; puram-the city of Mathurā; ajīghanat-killed; svayam-personally; divyam-transcendental; sva-puṁsām-of His own men; tejaḥ-prowess; ādiśat-exhibited.

Kālayavana, the King of Magadha and Sālva attacked the city of Mathurā, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men.

After the death of Kaṁsa, when Mathurā was encircled by the soldiers of Kālayavana, Jarāsandha and Sālva, the Lord seemingly fled from the city, and thus He is known as Ranchor, or one who fled from fighting. Actually, the fact was that the Lord wanted to kill them through the agency of His own men, devotees like Mucukunda and Bhīma. Kālayavana and the King of Magadha were killed by Mucukunda and Bhīma respectively, who acted as agents of the Lord. By such acts the Lord wanted to exhibit the prowess of His devotees, as if He were personally unable to fight but His devotees could kill them. The relationship of the Lord with His devotees is a very happy one. Actually, the Lord descended at the request of Brahmā in order to kill all the undesirables of the world, but to divide the share of glory He sometimes engaged His devotees to take the credit. The Battle of Kurukṣetra was designed by the Lord Himself, but just to give credit to His devotee Arjuna (nimitta-mātraṁ bhava savyasācin), He played the part of the charioteer, while Arjuna was given the chance to play the fighter and thus become the hero of the Battle of Kurukṣetra. What He wants to do Himself by His transcendental plans, He executes through His confidential devotees. That is the way of the Lord's mercy towards His pure unalloyed devotees.

TEXT 11

śambaraṁ dvividaṁ bāṇaṁ

muraṁ balvalam eva ca

anyāṁś ca dantavakrādīn

avadhīt kāṁś ca ghātayat

SYNONYMS

śambaram-Śambara; dvividam-Dvivida; bāṇam-Bāṇa; muram-Mura; balvalam-Balvala; eva ca-as also; anyān-others; ca-also; dantavakra-ādīn-like Dantavakra and others; avadhīt-killed; kān ca-and many others; ghātayat-caused to be killed.

Of kings like Śambara, Dvivida, Bāṇa, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others [Śrī Baladeva, etc.].

TEXT 12

atha te bhrātṛ-putrāṇāṁ

pakṣayoḥ patitān nṛpān

cacāla bhūḥ kurukṣetraṁ

yeṣām āpatatāṁ balaiḥ

SYNONYMS

atha-thereafter; te-your; bhrātṛ-putrāṇām-of the nephews; pakṣayoḥ-of both sides; patitān-killed; nṛpān-kings; cacāla-shook; bhūḥ-the earth; kurukṣetram-the Battle of Kurukṣetra; yeṣām-of whom; āpatatām-traversing; balaiḥ-by strength.

Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kurukṣetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield.

TEXT 13

sa karṇa-duḥśāsana-saubalānāṁ

kumantra-pākena hata-śriyāyuṣam

suyodhanaṁ sānucaraṁ śayānaṁ

bhagnorum ūrvyāṁ na nananda paśyan

SYNONYMS

saḥ-He (the Lord); karṇa-Karṇa; duḥśāsana-Duḥśāsana; saubalānām-Saubala; kumantra-pākena-by the intricacy of ill advice; hata-śriya-bereft of fortune; āyuṣam-duration of life; suyodhanam-Duryodhana; sa-anucaram-with followers; śayānam-lying down; bhagna-broken; ūrum-thighs; ūrvyām-very powerful; na-did not; nananda-take pleasure; paśyan-seeing like that.

Duryodhana was bereft of his fortune and duration of life because of the intricacy of ill advice given by Karṇa, Duḥśāsana and Saubala. When he lay on the ground with his followers, his thighs broken although he was powerful, the Lord was not happy to see the scene.

The fall of Duryodhana, the leading son of Dhṛtarāṣṭra, was not pleasing to the Lord, although He was on the side of Arjuna and it was He who advised Bhīma how to break the thighs of Duryodhana while the fight was going on. The Lord is constrained to award punishment upon the wrongdoer, but He is not happy to award such punishments because the living entities are originally His parts and parcels. He is harder than the thunderbolt for the wrongdoer and softer than the rose for the faithful. The wrongdoer is misled by bad associates and by ill advice, which is against the established principles of the Lord's order, and thus he becomes subject to punishment. The surest path to happiness is to live by the principles laid down by the Lord and not disobey His established laws, which are enacted in the Vedas and the Purāṇas for the forgetful living entities.

TEXT 14

kiyān bhuvo 'yaṁ kṣapitoru-bhāro

yad droṇa-bhīṣmārjuna-bhīma-mūlaiḥ

aṣṭādaśākṣauhiṇiko mad-aṁśair

āste balaṁ durviṣahaṁ yadūnām

SYNONYMS

kiyān-what is this; bhuvaḥ-of the earth; ayam-this; kṣapita-abated; uru-very great; bhāraḥ-burden; yat-which; droṇa-Droṇa; bhīṣma-Bhīṣma; arjuna-Arjuna; bhīma-Bhīma; mūlaiḥ-with the help; aṣṭādaśa-eighteen; akṣauhiṇikaḥ-phalanxes of military strength (vide Bhāg. 1.16.34); mat-aṁśaiḥ-with My descendants; āste-are still there; balam-great strength; durviṣaham-unbearable; yadūnām-of the Yadu dynasty.

[After the end of the Battle of Kurukṣetra, the Lord said:] The abatement of the earth's great burden, eighteen akṣauhiṇīs, has now been effected with the help of Droṇa, Bhīṣma, Arjuna and Bhīma. But what is this? There is still the great strength of the Yadu dynasty, born of Myself, which may be a more unbearable burden.

It is a wrong theory that due to an increase in population the world becomes overburdened and therefore there are wars and other annihilating processes. The earth is never overburdened. The heaviest mountains and oceans on the face of the earth hold more living entities than there are human beings, and they are not overburdened. If a census were taken of all the living beings on the surface of the earth, certainly it would be found that the number of humans is not even five percent of the total number of living beings. If the birthrate of human beings is increasing, then the birthrate of other living beings is increasing proportionately. The birthrate of lower animals-beasts, aquatics, birds, etc.-is far greater than that of human beings. There is an adequate arrangement for food for all the living beings all over the earth by the order of the Supreme Lord, and He can arrange more and more if there is actually a disproportionate increase of living beings.

Therefore, there is no question of an increase in population causing a burden. The earth became overburdened due to dharma-glāni, or irregular discharge of the Lord's desire. The Lord appeared on the earth to curb the increase in miscreants, and not the increase in population, as is wrongly put forward by the mundane economist. When Lord Kṛṣṇa appeared, there had been a sufficient increase in miscreants who had violated the desire of the Lord. The material creation is meant for fulfilling the desire of the Lord, and His desire is that the conditioned souls who are unfit to enter into the kingdom of God have a chance to improve their conditions for entering. The entire process of cosmic arrangement is intended just to give a chance to the conditioned souls to enter the kingdom of God, and there is an adequate arrangement for their maintenance by the nature of the Lord.

Therefore, although there may be a great increase in population on the surface of the earth, if the people are exactly in line with God consciousness and are not miscreants, such a burden on the earth is a source of pleasure for her. There are two kinds of burdens. There is the burden of the beast and the burden of love. The burden of the beast is unbearable, but the burden of love is a source of pleasure. Śrīla Viśvanātha Cakravartī describes the burden of love very practically. He says that the burden of the husband on the young wife, the burden of the child on the lap of the mother, and the burden of wealth on the businessman, although actually burdens from the viewpoint of heaviness, are sources of pleasure, and in the absence of such burdensome objects, one may feel the burden of separation, which is heavier to bear than the actual burden of love. When Lord Kṛṣṇa referred to the burden of the Yadu dynasty on the earth, He referred to something different than the burden of the beast. The large numbers of family members born of Lord Kṛṣṇa counted to some millions and were certainly a great increase in the population of the earth, but because all of them were expansions of the Lord Himself by His transcendental plenary expansions, they were a source of great pleasure for the earth. When the Lord referred to them in connection with the burden on the earth, He had in mind their imminent disappearance from the earth. All the members of the family of Lord Kṛṣṇa were incarnations of different demigods, and they were to disappear from the surface of the earth along with the Lord. When He referred to the unbearable heaviness on the earth in connection with the Yadu dynasty, He was referring to the burden of their separation. Śrīla Jīva Gosvāmī confirms this inference.

TEXT 15

mitho yadaiṣāṁ bhavitā vivādo

madhv-āmadātāmra-vilocanānām

naiṣāṁ vadhopāya iyān ato 'nyo

mayy udyate 'ntardadhate svayaṁ sma

SYNONYMS

mithaḥ-one another; yadā-when; eṣām-of them; bhavitā-will take place; vivādaḥ-quarrel; madhu-āmada-intoxication by drinking; ātāmra-vilocanānām-of their eyes being copper-red; na-not; eṣām-of them; vadha-upāyaḥ-means of disappearance; iyān-like this; ataḥ-besides this; anyaḥ-alternative; mayi-on My; udyate-disappearance; antaḥ-dadhate-will disappear; svayam-themselves; sma-certainly.

When they quarrel among themselves, influenced by intoxication, with their eyes red like copper because of drinking [madhu], then only will they disappear; otherwise, it will not be possible. On My disappearance, this incident will take place.

The Lord and His associates appear and disappear by the will of the Lord. They are not subjected to the laws of material nature. No one was able to kill the family of the Lord, nor was there any possibility of their natural death by the laws of nature. The only means, therefore, for their disappearance was the make-show of a fight amongst themselves, as if brawling in intoxication due to drinking. That so-called fighting would also take place by the will of the Lord, otherwise there would be no cause for their fighting. Just as Arjuna was made to be illusioned by family affection and thus the Bhagavad-gītā was spoken, so the Yadu dynasty was made to be intoxicated by the will of the Lord, and nothing more. The devotees and associates of the Lord are completely surrendered souls. Thus they are transcendental instruments in the hands of the Lord and can be used in any way the Lord desires. The pure devotees also enjoy such pastimes of the Lord because they want to see Him happy. Devotees of the Lord never assert independent individuality; on the contrary, they utilize their individuality in pursuit of the desires of the Lord, and this cooperation of the devotees with the Lord makes a perfect scene of the Lord's pastimes.

TEXT 16

evaṁ sañcintya bhagavān

sva-rājye sthāpya dharmajam

nandayām āsa suhṛdaḥ

sādhūnāṁ vartma darśayan

SYNONYMS

evam-thus; sañcintya-thinking within Himself; bhagavān-the Personality of Godhead; sva-rājye-in his own kingdom; sthāpya-installing; dharmajam-Mahārāja Yudhiṣṭhira; nandayām āsa-gladdened; suhṛdaḥ-the friends; sādhūnām-of the saints; vartma-the path; darśayan-by indicating.

Lord Śrī Kṛṣṇa, thus thinking to Himself, established Mahārāja Yudhiṣṭhira in the position of supreme control of the world in order to show the ideal of administration on the path of piety.

TEXT 17

uttarāyāṁ dhṛtaḥ pūror

vaṁśaḥ sādhv-abhimanyunā

sa vai drauṇy-astra-sampluṣṭaḥ

punar bhagavatā dhṛtaḥ

SYNONYMS

uttarāyām-unto Uttarā; dhṛtaḥ-conceived; pūroḥ-of Pūru; vaṁśaḥ-descendant; sādhu-abhimanyunā-by the hero Abhimanyu; saḥ-he; vai-certainly; drauṇi-astra-by the weapon of Drauṇi, the son of Droṇa; sampluṣṭaḥ-being burnt; punaḥ-again, for the second time; bhagavatā-by the Personality of Godhead; dhṛtaḥ-was protected.

The embryo of Pūru's descendant begotten by the great hero Abhimanyu in the womb of Uttarā, his wife, was burnt by the weapon of the son of Droṇa, but later he was again protected by the Lord.

The embryonic body of Parīkṣit which was in formation after Uttarā's pregnancy by Abhimanyu, the great hero, was burned by the brahmāstra of Aśvatthāmā, but a second body was given by the Lord within the womb, and thus the descendant of Pūru was saved. This incident is the direct proof that the body and the living entity, the spiritual spark, are different. When the living entity takes shelter in the womb of a woman through the injection of the semen of a man, there is an emulsification of the man's and woman's discharges, and thus a body is formed the size of a pea, gradually developing into a complete body. But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahārāja Pūru, or the Pāṇḍavas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahārāja Yudhiṣṭhira. Therefore, when Aśvatthāmā destroyed the embryo of Mahārāja Parīkṣit, the Lord, by His own internal potency, entered into the womb of Uttarā by His plenary portion just to give audience to the would-be Mahārāja Parīkṣit, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarā and other members of the Pāṇḍava family.

TEXT 18

ayājayad dharma-sutam

aśvamedhais tribhir vibhuḥ

so 'pi kṣmām anujai rakṣan

reme kṛṣṇam anuvrataḥ

SYNONYMS

ayājayat-made to perform; dharma-sutam-by the son of Dharma (Mahārāja Yudhiṣṭhira); aśvamedhaiḥ-by horse sacrifices; tribhiḥ-three; vibhuḥ-the Supreme Lord; saḥ-Mahārāja Yudhiṣṭhira; api-also; kṣmām-the earth; anujaiḥ-assisted by his younger brothers; rakṣan-protecting; reme-enjoyed; kṛṣṇam-Kṛṣṇa, the Personality of Godhead; anuvrataḥ-constant follower.

The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Mahārāja Yudhiṣṭhira, constantly following Kṛṣṇa, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers.

Mahārāja Yudhiṣṭhira was the ideal monarchical representative on the earth because he was a constant follower of the Supreme Lord, Śrī Kṛṣṇa. As stated in the Vedas (Īśopaniṣad), the Lord is the proprietor of the entire manifested cosmic creation, which presents a chance for the conditioned souls to revive their eternal relationship with the Lord and thus go back to Godhead, back home. The whole system of the material world is arranged with that program and plan. Anyone who violates the plan is punished by the law of nature, which is acting by the direction of the Supreme Lord. Mahārāja Yudhiṣṭhira was installed on the throne of the earth as a representative of the Lord. The king is always expected to be the representative of the Lord. Perfect monarchy necessitates representation of the supreme will of the Lord, and Mahārāja Yudhiṣṭhira was the ideal monarch on this supreme principle. both the King and the subjects were happy in the discharge of worldly duties, and thus protection of the citizens and enjoyment of natural life, with full cooperation of material nature, followed in the reign of Mahārāja Yudhiṣṭhira and his worthy descendants like Mahārāja Parīkṣit.

TEXT 19

bhagavān api viśvātmā

loka-veda-pathānugaḥ

kāmān siṣeve dvārvatyām

asaktaḥ sāṅkhyam āsthitaḥ

SYNONYMS

bhagavān-the Personality of Godhead; api-also; viśva-ātmā-the Supersoul of the universe; loka-customary; veda-Vedic principles; patha-anugaḥ-follower of the path; kāmān-the necessities of life; siṣeve-enjoyed; dvārvatyām-in the city of Dvārakā; asaktaḥ-without being attached; sāṅkhyam-knowledge in Sāṅkhya philosophy; āsthitaḥ-being situated.

Simultaneously, the Personality of Godhead enjoyed life in the city of Dvārakā, strictly in conformity with the Vedic customs of society. He was situated in detachment and knowledge, as enunciated by the Sāṅkhya system of philosophy.

While Mahārāja Yudhiṣṭhira was the Emperor of the earth, Lord Śrī Kṛṣṇa was the King of Dvārakā and was known as Dvārakādhīśa. Like other subordinate kings, He was under the regime of Mahārāja Yudhiṣṭhira. Although Lord Śrī Kṛṣṇa is the supreme emperor of the entire creation, while He was on this earth He never violated the principles of the Vedic injunctions because they are the guide for human life. Regulated human life according to the Vedic principles, which are based on the system of knowledge called Sāṅkhya philosophy, is the real way of enjoyment of the necessities of life. Without such knowledge, detachment and custom, the so-called human civilization is no more than an animal society of eat, drink, be merry and enjoy. The Lord was acting freely, as He willed, yet by His practical example He taught not to lead a life which goes against the principles of detachment and knowledge. Attainment of knowledge and detachment, as very elaborately discussed in Sāṅkhya philosophy, is the real perfection of life. Knowledge means to know that the mission of the human form of life is to end all the miseries of material existence and that in spite of having to fulfill the bodily necessities in a regulated way, one must be detached from such animal life. Fulfilling the demands of the body is animal life, and fulfilling the mission of spirit soul is the human mission.

TEXT 20

snigdha-smitāvalokena

vācā pīyūṣa-kalpayā

caritreṇānavadyena

śrī-niketena cātmanā

SYNONYMS

snigdha-gentle; smita-avalokena-by a glance with a sweet smile; vācā-by words; pīyūṣa-kalpayā-compared to nectar; caritreṇa-by character; anavadyena-without flaw; śrī-fortune; niketena-residence; ca-and; ātmanā-by His transcendental body.

He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character.

In the previous verse it is described that Lord Kṛṣṇa, being situated in the truths of Sāṅkhya philosophy, is detached from all kinds of matter. In the present verse it is described that He is the residence of the goddess of fortune. These two things are not at all contradictory. Lord Kṛṣṇa is detached from the variegatedness of the inferior nature, but He is in eternal, blissful enjoyment of the spiritual nature, or His internal potency. One who has a poor fund of knowledge cannot understand this distinction between the external and internal potencies. In Bhagavad-gītā, the internal potency is described as the parā prakṛti. In the Viṣṇu Purāṇa also, the internal potency of Viṣṇu is described as parā śakti. The Lord is never detached from the association of parā śakti. This parā śakti and her manifestations are described in the Brahma-saṁhitā (5.37) as ānanda-cinmaya-rasa-pratibhāvitābhiḥ. The Lord is eternally joyful and cognizant in the taste derived from such transcendental bliss. Negation of the variegatedness of the inferior energy does not necessitate negation of the positive transcendental bliss of the spiritual world. Therefore the Lord's gentleness, His smile, His character and everything related to Him are all transcendental. Such manifestations of the internal potency are the reality, of which the material shadow is only a temporary representation from which everyone with proper knowledge must be detached.

TEXT 21

imaṁ lokam amuṁ caiva

ramayan sutarāṁ yadūn

reme kṣaṇadayā datta-

kṣaṇa-strī-kṣaṇa-sauhṛdaḥ

SYNONYMS

imam-this; lokam-earth; amum-and the other worlds; ca-also; eva-certainly; ramayan-pleasing; sutarām-specifically; yadūn-the Yadus; reme-enjoyed; kṣaṇadayā-by night; datta-given by; kṣaṇa-leisure; strī-with women; kṣaṇa-conjugal love; sauhṛdaḥ-friendship.

The Lord enjoyed His pastimes, both in this world and in other worlds [higher planets], specifically in the association of the Yadu dynasty. At leisure hours offered by night, He enjoyed the friendship of conjugal love with women.

The Lord enjoyed in this world with His pure devotees. Although He is the Personality of Godhead and is transcendental to all material attachment, He nevertheless exhibited much attachment for His pure devotees on the earth, as well as for the demigods who engage in His service in the heavenly planets as powerful delegated directors in the management of all material activities. He displayed special attachment for His family members, the Yadus, as well as for His sixteen thousand wives, who had the opportunity to meet Him in the leisure hours of night. All these attachments of the Lord are manifestations of His internal potency, of which the external potency is only a shadow representation. In the Skanda Purāṇa, Prabhāsa-khaṇḍa, in the topics between Lord Śiva and Gaurī, there is confirmation of His internal potential manifestations. There is mention of the Lord's meeting with sixteen thousand cowherd damsels although He is the Haṁsa (transcendental) Supersoul and maintainer of all living entities. The sixteen thousand cowherd damsels are a display of sixteen varieties of internal potencies. This will be more elaborately explained in the Tenth Canto. It is said there that Lord Kṛṣṇa is just like the moon and the internal potential damsels are like the stars around the moon.

TEXT 22

tasyaivaṁ ramamāṇasya

saṁvatsara-gaṇān bahūn

gṛhamedheṣu yogeṣu

virāgaḥ samajāyata

SYNONYMS

tasya-His; evam-thus; ramamāṇasya-enjoying; saṁvatsara-years; gaṇān-many; bahūn-great many; gṛhamedheṣu-in household life; yogeṣu-in sex life; virāgaḥ-detachment; samajāyata-awakened.

The Lord was thus engaged in household life for many, many years, but at last His detachment from ephemeral sex life was fully manifested.

Even though the Lord is never attached to any kind of material sex life, as the universal teacher He remained a householder for many, many years, just to teach others how one should live in householder life. Śrīla Viśvanātha Cakravartī Ṭhākura explains that the word samajāyata means "fully exhibited." In all His activities while present on the earth, the Lord exhibited detachment. This was fully displayed when He wanted to teach by example that one should not remain attached to household life for all the days of one's life. One should naturally develop detachment as a matter of course. The Lord's detachment from household life does not indicate detachment from His eternal associates, the transcendental cowherd damsels. But the Lord desired to end His so-called attachment to the three modes of material nature. He can never be detached from the service of His transcendental associates like Rukmiṇī and other goddesses of fortune, as described in the Brahma-saṁhitā (5.29): lakṣmī-sahasra-śata-sambhrama-sevyamānam.

TEXT 23

daivādhīneṣu kāmeṣu

daivādhīnaḥ svayaṁ pumān

ko viśrambheta yogena

yogeśvaram anuvrataḥ

SYNONYMS

daiva-supernatural; adhīneṣu-being controlled; kāmeṣu-in sense enjoyment; daiva-adhīnaḥ-controlled by supernatural force; svayam-himself; pumān-living entity; kaḥ-whoever; viśrambheta-can have faith in; yogena-by devotional service; yogeśvaram-the Supreme Lord; anuvrataḥ-serving.

Every living entity is controlled by a supernatural force, and thus his sense enjoyment is also under the control of that supernatural force. No one, therefore, can put his faith in Lord Kṛṣṇa's transcendental sense activities but one who has become a devotee of the Lord by rendering devotional service.

As stated in Bhagavad-gītā no one can understand the transcendental birth and activities of the Lord. The same fact is herein corroborated: no one but one who is enlightened by the devotional service of the Lord can understand the difference between the Lord's activities and those of others, who are controlled by the supernatural force. The sense enjoyment of all animals, men and demigods within the purview of the material universe is controlled by the supernatural force called the prakṛti, or daivī-māyā. No one is independent in obtaining sense enjoyment, and everyone in this material world is after sense enjoyment. Persons who are themselves under the control of supernatural power cannot believe that Lord Kṛṣṇa is not under any control beyond Himself in the matter of sense enjoyment. They cannot understand that His senses are transcendental. In the Brahma-saṁhitā the Lord's senses are described as omnipotent; i.e., with any sense He can perform the activities of the other senses. One who has limited senses cannot believe that the Lord can eat by His transcendental power of hearing and can perform the act of sex life simply by seeing. The controlled living entity cannot even dream of such sense activities in his conditional life. But simply by the activities of bhakti-yoga, he can understand that the Lord and His activities are always transcendental. As the Lord says in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: one cannot know even a fraction of the activities of the Lord if he is not a pure devotee of the Lord.

TEXT 24

puryāṁ kadācit krīḍadbhir

yadu-bhoja-kumārakaiḥ

kopitā munayaḥ śepur

bhagavan-mata-kovidāḥ

SYNONYMS

puryām-in the city of Dvārakā; kadācit-once upon a time; krīḍadbhiḥ-by sporting activities; yadu-the descendants of Yadu; bhoja-the descendants of Bhoja; kumārakaiḥ-princes; kopitāḥ-became angry; munayaḥ-the great sages; śepuḥ-cursed; bhagavat-the Personality of Godhead; mata-desire; kovidāḥ-cognizant.

Once upon a time, great sages were made angry by the sporting activities of the princely descendants of the Yadu and Bhoja dynasties, and thus, as desired by the Lord, the sages cursed them.

The associates of the Lord who were playing the part of princely descendants of the Yadu and Bhoja dynasties were not ordinary living entities. It is not possible that they could offend any saintly man or sage, nor could the sages, who were all pure devotees of the Lord, be influenced to anger by any of the sporting activities of the princes born in the holy dynasties of Yadu or Bhoja, wherein the Lord Himself appeared as a descendant. The cursing of the princes by the sages was another transcendental pastime of the Lord to make a show of anger. The princes were cursed in order that one may know that even the descendants of the Lord, who could never be vanquished by any act of material nature, were subjected to the reactions of anger by great devotees of the Lord. One should therefore take great care and attention not to commit an offense at the feet of a devotee of the Lord.

TEXT 25

tataḥ katipayair māsair

vṛṣṇi-bhojāndhakādayaḥ

yayuḥ prabhāsaṁ saṁhṛṣṭā

rathair deva-vimohitāḥ

SYNONYMS

tataḥ-thereafter; katipayaiḥ-a few; māsaiḥ-months passing; vṛṣṇi-the descendants of Vṛṣṇi; bhoja-the descendants of Bhoja; andhaka-ādayaḥ-and others, like the sons of Andhaka; yayuḥ-went; prabhāsam-the place of pilgrimage named Prabhāsa; saṁhṛṣṭāḥ-with great pleasure; rathaiḥ-on their chariots; deva-by Kṛṣṇa; vimohitāḥ-bewildered.

A few months passed, and then, bewildered by Kṛṣṇa, all the descendants of Vṛṣṇi, Bhoja and Andhaka who were incarnations of demigods went to Prabhāsa, while those who were eternal devotees of the Lord did not leave but remained in Dvārakā.

TEXT 26

tatra snātvā pitṝn devān

ṛṣīṁś caiva tad-ambhasā

tarpayitvātha viprebhyo

gāvo bahu-guṇā daduḥ

SYNONYMS

tatra-there; snātvā-by taking bath; pitṝn-forefathers; devān-demigods; ṛṣīn-great sages; ca-also; eva-certainly; tat-of that; ambhasā-by the water; tarpayitvā-by pleasing; atha-thereupon; viprebhyaḥ-unto the brāhmaṇas; gāvaḥ-cows; bahu-guṇāḥ-greatly useful; daduḥ-gave in charity.

After arriving there, all of them took bath, and with the water of this place of pilgrimage they offered their respects to the forefathers, demigods and great sages and thus satisfied them. They gave cows to the brāhmaṇas in royal charity.

Amongst the devotees of the Lord there are several divisions, mainly nitya-siddhas and sādhana-siddhas. The nitya-siddha devotees never fall down to the region of the material atmosphere, even though they sometimes come onto the material plane to execute the mission of the Lord. The sādhana-siddha devotees are chosen from the conditioned souls. Out of the sādhana devotees, there are mixed and pure devotees. The mixed devotees are sometimes enthusiastic about fruitive activities and are habituated to philosophical speculation. The pure devotees are free from all these mixtures and are completely absorbed in the service of the Lord, regardless of how and where they are situated. Pure devotees of the Lord are not enthusiastic to put aside their service to the Lord in order to go visit holy places of pilgrimage. A great devotee of the Lord in modern times, Śrī Narottama dāsa Ṭhākura, has sung like this: "To visit holy places of pilgrimage is another bewilderment of the mind because devotional service to the Lord at any place is the last word in spiritual perfection."

For pure devotees of the Lord who are completely satisfied with the transcendental loving service of the Lord, there is hardly any necessity to visit the various places of pilgrimage. But those who are not so advanced have the prescribed duties of visiting pilgrimage sites and regularly performing the rituals. The part of the princely order of the Yadu dynasty who went to Prabhāsa performed all duties to be done in a place of pilgrimage and offered their pious actions to their forefathers and others.

As a rule, every human being is indebted to God, the demigods, great sages, other living entities, people in general, forefathers, etc., for various contributions received from them. Thus everyone is obliged to repay the debt of gratitude. The Yadus who went to the Prabhāsa pilgrimage site performed their duties by distributing land, gold, and well-nourished cows in royal charity, as described in the following verse.

TEXT 27

hiraṇyaṁ rajataṁ śayyāṁ

vāsāṁsy ajina-kambalān

yānaṁ rathān ibhān kanyā

dharāṁ vṛtti-karīm api

SYNONYMS

hiraṇyam-gold; rajatam-gold coins; śayyām-bedding; vāsāṁsi-clothing; ajina-animal skin for seats; kambalān-blankets; yānam-horses; rathān-chariots; ibhān-elephants; kanyāḥ-girls; dharām-land; vṛtti-karīm-to provide livelihood; api-also.

The brāhmaṇas were not only given well-fed cows in charity, but also gold, gold coins, bedding, clothing, animal-skin seats, blankets, horses, elephants, girls and sufficient land for maintenance.

All these charities were meant for the brāhmaṇas, whose lives were devoted entirely to the welfare of society, both spiritually and materially. The brāhmaṇas were not giving their services as paid servants, but the society provided them with all necessities. It was arranged for some of the brāhmaṇas, who were in difficulty for marriage, to be given girls. The brāhmaṇas, therefore, had no economic problems. The kṣatriya kings and rich mercantile men would provide them with all that they needed, and in exchange the brāhmaṇas were completely devoted to the elevation of society. That was the way of social cooperation between the different castes. When the brāhmaṇa class or caste gradually became easygoing, being fed by the society although they had no brahminical qualifications, they degraded themselves into brahma-bandhus, or disqualified brāhmaṇas, and thus other members of society also gradually fell down from the social standard of progressive life. As described in Bhagavad-gītā, the caste system is the creation of the Lord and is arranged according to the quality of work rendered to society and not in terms of birthright, as falsely claimed in the present degraded society.

TEXT 28

annaṁ coru-rasaṁ tebhyo

dattvā bhagavad-arpaṇam

go-viprārthāsavaḥ śūrāḥ

praṇemur bhuvi mūrdhabhiḥ

SYNONYMS

annam-foodstuff; ca-also; uru-rasam-highly delicious; tebhyaḥ-unto the brāhmaṇas; dattvā-after supplying; bhagavat-arpaṇam-which was first offered to the Personality of Godhead; go-cows; vipra-brāhmaṇas; artha-purpose; asavaḥ-purpose of living; śūrāḥ-all the valiant kṣatriyas; praṇemuḥ-offered obeisances; bhuvi-touching the ground; mūrdhabhiḥ-with their heads.

Thereafter they offered the brāhmaṇas highly delicious foodstuffs first offered to the Personality of Godhead and offered their respectful obeisances by touching their heads to the ground. They lived perfectly by protecting the cows and the brāhmaṇas.

The behavior exhibited by the descendants of Yadu in the pilgrimage site of Prabhāsa was highly cultured and exactly to the point of human perfection. The perfection of human life is attained by following three principles of civilization: protecting the cows, maintaining the brahminical culture and, above all, becoming a pure devotee of the Lord. Without becoming a devotee of the Lord, one cannot perfect one's human life. The perfection of human life is to be elevated to the spiritual world, where there is no birth, no death, no disease and no old age. That is the highest perfectional aim of human life. Without this aim, any amount of material advancement in so-called comforts can only bring the defeat of the human form of life.

Brāhmaṇas and Vaiṣṇavas do not accept any foodstuff which is not first offered to the Personality of Godhead. Foodstuff offered to the Lord is accepted by the devotees as the mercy of the Lord. After all, the Lord supplies all kinds of foodstuff, both to the human being and to other animals. A human being must be conscious of the fact that all foodstuffs, namely grains, vegetables, milk, water, etc.-the prime necessities of life-are supplied for mankind by the Lord, and such foodstuffs cannot be manufactured by any scientist or materialist in a laboratory or factory established by human effort. The intelligent class of men are called brāhmaṇas, and those who have realized the Absolute Truth in His supreme personal feature are called Vaiṣṇavas. But both of them accept foodstuffs which are the remnants of sacrifice. Sacrifice is ultimately meant to satisfy the yajña-puruṣa, Viṣṇu. In Bhagavad-gītā (3.13) it is said that one who accepts foodstuffs as the remnants of sacrifice is freed from all sinful reactions, and one who cooks foodstuffs for maintenance of his body takes in all kinds of sins, which lead only to suffering. The foodstuffs prepared by the Yadus at the Prabhāsa pilgrimage site to offer to the bona fide brāhmaṇas there were all offered to the Personality of Godhead, Viṣṇu. The Yadus offered their sincere obeisances by touching their heads to the ground. The Yadus or any enlightened family in Vedic culture are trained for attainment of human perfection by total cooperation of service between the different divisions of social orders.

The word uru-rasam is also significant here. Hundreds of delicacies can be prepared simply by the combination of grains, vegetables and milk. All such preparations are in the mode of goodness and therefore may be offered to the Personality of Godhead. As stated in Bhagavad-gītā (9.26), the Lord accepts only foodstuffs which are within the range of fruits, flowers, leaves and liquids, provided they are offered in complete devotional service. Devotional service is the only criterion for a bona fide offering to the Lord. The Lord assures that He positively eats such foodstuffs offered by the devotees. So, judging from all sides, the Yadus were perfectly trained civilized persons, and their being cursed by the brāhmaṇa sages was only by the desire of the Lord; the whole incident was a warning to all concerned that no one should behave lightly with brāhmaṇas and Vaiṣṇavas.

Thus end the Bhaktivedanta purports of the Third Canto, Third Chapter, of the Śrīmad-Bhāgavatam, entitled "The Lord's pastimes Out of Vṛndāvana."

Chapter Four

Vidura Approaches Maitreya

TEXT 1

uddhava uvāca

atha te tad-anujñātā

bhuktvā pītvā ca vāruṇīm

tayā vibhraṁśita-jñānā

duruktair marma paspṛśuḥ

SYNONYMS

uddhavaḥ uvāca-Uddhava said; atha-thereafter; te-they (the Yādavas); tat-by the brāhmaṇas; anujñātāḥ-being permitted; bhuktvā-after partaking; pītvā-drinking; ca-and; vāruṇīm-liquor; tayā-by that; vibhraṁśita-jñānāḥ-being bereft of knowledge; duruktaiḥ-with harsh words; marma-the core of the heart; paspṛśuḥ-touched.

Thereafter, all of them [the descendants of Vṛṣṇi and Bhoja], being permitted by the brāhmaṇas, partook of the remnants of prasāda and also drank liquor made of rice. By drinking they all became delirious, and, bereft of knowledge, they touched the cores of each other's hearts with harsh words.

In ceremonies when brāhmaṇas and Vaiṣṇavas are sumptuously fed, the host partakes of the remnants of foodstuff after the guest has given permission. So the descendants of Vṛṣṇi and Bhoja formally took permission from the brāhmaṇas and ate the prepared foodstuff. Kṣatriyas are permitted to drink at certain occasions, so they all drank a kind of light liquor made of rice. By such drinking they became delirious and bereft of sense, so much so that they forgot their relationship with one another and used harsh words which touched the cores of each other's hearts. Drinking is so harmful that even such a highly cultured family becomes affected by intoxication and can forget themselves in a drunken state. The descendants of Vṛṣṇi and Bhoja were not expected to forget themselves in this way, but by the will of the Supreme it happened, and thus they became harsh towards one another.

TEXT 2

teṣāṁ maireya-doṣeṇa

viṣamīkṛta-cetasām

nimlocati ravāv āsīd

veṇūnām iva mardanam

SYNONYMS

teṣām-of them; maireya-of intoxication; doṣeṇa-by the faults; viṣamīkṛta-became unbalanced; cetasām-of those of whom the minds; nimlocati-sets; ravau-the sun; āsīt-takes place; veṇūnām-of the bamboos; iva-as; mardanam-destruction.

As by the friction of bamboos destruction takes place, so also, at sunset, by the interaction of the faults of intoxication, all their minds became unbalanced, and destruction took place.

When there is need of fire in the forest, by the will of the Supreme it takes place due to friction among the bamboos. Similarly, the descendants of Yadu were all destroyed by the will of the Lord by the process of self-destruction. Just as there is no possibility of a fire's occurring deep in the forest due to human effort, so also there was no power in the universe which could vanquish the descendants of Yadu, who were protected by the Lord. The Lord wanted them to be so destroyed, and thus they obeyed His order, as indicated by the word tad-anujñāta.

TEXT 3

bhagavān svātma-māyāyā

gatiṁ tām avalokya saḥ

sarasvatīm upaspṛśya

vṛkṣa-mūlam upāviśat

SYNONYMS

bhagavān-the Personality of Godhead; sva-ātma-māyāyāḥ-by His internal potency; gatim-the end; tām-that; avalokya-foreseeing; saḥ-He (Kṛṣṇa); sarasvatīm-the River Sarasvatī; upaspṛśya-after sipping water; vṛkṣa-mūlam-at the foot of a tree; upāviśat-sat down.

The Personality of Godhead, Lord Śrī Kṛṣṇa, after foreseeing the end [of His family] by His internal potency, went to the bank of the River Sarasvatī, sipped water, and sat down underneath a tree.

All the above-mentioned activities of the Yadus and Bhojas were executed by the internal potency of the Lord because He wanted them to be dispatched to their respective abodes after He had finished His mission of descent. They were all His sons and grandsons and were given complete protection by the paternal affection of the Lord. How they could be vanquished in the presence of the Lord is answered in this verse: everything was done by the Lord Himself (svātma-māyāyāḥ). The Lord's family members were either incarnations of His plenary expansions or demigods from the heavenly planets, and thus before His departure He separated them by His internal potency. Before being dispatched to their respective abodes, they were sent to the holy place of Prabhāsa, where they performed pious activities and took food and drink to their heart's content. It was then arranged for them to be sent back to their abodes so that others could see that the powerful Yadu dynasty was no longer in the world. In the previous verse, the word anujñāta, indicating that the whole sequence of events was arranged by the Lord, is significant. These particular pastimes of the Lord are not a manifestation of His external energy, or material nature. Such an exhibition of His internal potency is eternal, and therefore one should not conclude that the Yadus and Bhojas died in a drunken state in an ordinary fratricidal war. Śrī Jīva Gosvāmī comments on these incidents as magical performances.

TEXT 4

ahaṁ cokto bhagavatā

prapannārti-hareṇa ha

badarīṁ tvaṁ prayāhīti

sva-kulaṁ sañjihīrṣuṇā

SYNONYMS

aham-I; ca-and; uktaḥ-was told; bhagavatā-by the Supreme Lord; prapanna-of the surrendered; ārti-hareṇa-by He who is the vanquisher of the distresses; ha-indeed; badarīm-to Badarī; tvam-you; prayāhi-should go; iti-thus; sva-kulam-His own family; sañjihīrṣuṇā-who desired to destroy.

The Lord is the vanquisher of the distresses of one who is surrendered unto Him. Thus He who desired to destroy His family told me previously to go to Badarikāśrama.

While at Dvārakā, Uddhava was warned to avoid the distresses which were to follow the disappearance of the Lord and the destruction of the Yadu dynasty. He was advised to proceed to Badarikāśrama because there he could associate with the devotees of Nara-Nārāyaṇa, and in their association of devotional service he could increase his eagerness for chanting, hearing, knowledge and detachment.

TEXT 5

tathāpi tad-abhipretaṁ

jānann aham arindama

pṛṣṭhato 'nvagamaṁ bhartuḥ

pāda-viśleṣaṇākṣamaḥ

SYNONYMS

tathā api-yet, in spite of; tat-abhipretam-His desire; jānan-knowing; aham-I; arim-dama-O subduer of the enemy (Vidura); pṛṣṭhataḥ-behind; anvagamam-followed; bhartuḥ-of the master; pāda-viśleṣaṇa-separation from His lotus feet; akṣamaḥ-not being able.

Yet in spite of my knowing His desire [to destroy the dynasty], O Arindama [Vidura], I followed Him because it was impossible for me to bear separation from the lotus feet of the master.

TEXT 6

adrākṣam ekam āsīnaṁ

vicinvan dayitaṁ patim

śrī-niketaṁ sarasvatyāṁ

kṛta-ketam aketanam

SYNONYMS

adrākṣam-I saw; ekam-alone; āsīnam-sitting; vicinvan-deeply thinking; dayitam-patron; patim-master; śrī-niketam-the shelter of the goddess of fortune; sarasvatyām-on the bank of the Sarasvatī; kṛta-ketam-taking shelter; aketanam-being situated without a shelter.

Thus following, I saw my patron and master [Lord Śrī Kṛṣṇa] sitting alone and deeply thinking, taking shelter on the bank of the River Sarasvatī although He is the shelter of the goddess of fortune.

Those who are in the renounced order of life often take shelter underneath a tree. The Lord was found by Uddhava in that condition of taking shelter as do persons who have no shelter. Because He is the proprietor of everything, everywhere is His shelter, and everywhere is under His shelter. The entire material and spiritual cosmic manifestation is sustained by Him, and therefore He is the shelter of everything. So there was nothing astonishing in His taking shelter in the way of the unsheltered who are in the renounced order of life.

TEXT 7

śyāmāvadātaṁ virajaṁ

praśāntāruṇa-locanam

dorbhiś caturbhir viditaṁ

pīta-kauśāmbareṇa ca

SYNONYMS

śyāma-avadātam-beautiful with black color; virajam-formed of pure goodness; praśānta-peaceful; aruṇa-reddish; locanam-eyes; dorbhiḥ-by the arms; caturbhiḥ-four; viditam-being recognized; pīta-yellow; kauśa-silken; ambareṇa-with garments; ca-and.

The Lord's body is blackish, but is eternal, full of bliss and knowledge, and very, very beautiful. His eyes are always peaceful, and they are reddish like the rising morning sun. I could immediately recognize Him as the Supreme Personality of Godhead by His four hands, different symbolic representations, and yellow silk garments.

TEXT 8

vāma ūrāv adhiśritya

dakṣiṇāṅghri-saroruham

apāśritārbhakāśvattham

akṛśaṁ tyakta-pippalam

SYNONYMS

vāme-on the left; ūrau-thigh; adhiśritya-placed on; dakṣiṇa-aṅghri-saroruham-the right lotus foot; apāśrita-taking rest against; arbhaka-young; aśvattham-banyan tree; akṛśam-cheerful; tyakta-having left; pippalam-household comforts.

The Lord was sitting, taking rest against a young banyan tree, with His right lotus foot on His left thigh, and although He had left all household comforts, He looked quite cheerful in that posture.

According to Śrīla Viśvanātha Cakravartī Ṭhākura, the Lord's sitting posture-keeping His back against the newly grown banyan tree-is also meaningful. Aśvattha, the banyan tree, is so called because the tree does not die very quickly; it continues to live for many, many years. His legs and their energies are the material ingredients, which are five in all: earth, water, fire, air and sky. The material energies represented by the banyan tree are all products of His external potency and are therefore kept to His back. And because this particular universe is the smallest of all, the banyan tree is therefore designated as small, or as a child. Tyakta-pippalam indicates that He had now finished His pastimes in this particular small universe, but since the Lord is absolute and eternally blissful, there is no difference between His leaving or accepting something. The Lord was now prepared to leave this particular universe and go into another, just as the sun rises on one particular planet and sets in another simultaneously but does not change its own situation.

TEXT 9

tasmin mahā-bhāgavato

dvaipāyana-suhṛt-sakhā

lokān anucaran siddha

āsasāda yadṛcchayā

SYNONYMS

tasmin-then; mahā-bhāgavataḥ-a great devotee of the Lord; dvaipāyana-of Kṛṣṇa-dvaipāyana Vyāsa; suhṛt-a well-wisher; sakhā-a friend; lokān-the three worlds; anucaran-traveling; siddhe-in that āśrama; āsasāda-arrived; yadṛcchayā-by his own perfect accord.

At that time, after traveling in many parts of the world, Maitreya, a great devotee of the Lord and a friend and well-wisher of the great sage Kṛṣṇa-dvaipāyana Vyāsa, reached that spot out of his own perfect accord.

Maitreya was one of the disciples of Maharṣi Parāśara, the father of Vyāsadeva. Thus Vyāsadeva and Maitreya were friends and mutual well-wishers. By some fortunate accident, Maitreya reached the place where Lord Śrī Kṛṣṇa was resting. To meet the Lord is not an ordinary incident. Maitreya was a great sage and a learned scholar-philosopher but not a pure devotee of the Lord, and therefore his meeting with the Lord at that time may have been due to ajñāta-sukṛti, or some unknown devotional service. Pure devotees always engage in pure devotional activities, and therefore their meeting with the Lord is natural. But when those who are not up to that standard meet the Lord, it is due to the unforeseen fortune of accidental devotional service.

TEXT 10

tasyānuraktasya muner mukundaḥ

pramoda-bhāvānata-kandharasya

āśṛṇvato mām anurāga-hāsa-

samīkṣayā viśramayann uvāca

SYNONYMS

tasya-his (Maitreya's); anuraktasya-although attached; muneḥ-of the sage; mukundaḥ-the Lord who awards salvation; pramoda-bhāva-in a pleasing attitude; ānata-lowered; kandharasya-of the shoulder; āśṛṇvataḥ-while thus hearing; mām-unto me; anurāga-hāsa-with kind smiling; samīkṣayā-particularly seeing me; viśra-mayan-allowing me complete rest; uvāca-said.

Maitreya Muni was greatly attached to Him [the Lord], and he was listening in a pleasing attitude, with his shoulder lowered. With a smile and a particular glance upon me, having allowed me to rest, the Lord spoke as follows.

Although both Uddhava and Maitreya were great souls, the Lord's attention was more on Uddhava because he was a spotlessly pure devotee. A jñāna-bhakta, or one whose devotion is mixed with the monistic viewpoint, is not a pure devotee. Although Maitreya was a devotee, his devotion was mixed. The Lord reciprocates with His devotees on the basis of transcendental love and not on the basis of philosophical knowledge or fruitive activities. In the transcendental loving service of the Lord, there is no place for monistic knowledge or fruitive activities. The gopīs in Vṛndāvana were neither highly learned scholars nor mystic yogīs. They had spontaneous love for the Lord, and thus He became their heart and soul, and the gopīs also became the heart and soul of the Lord. Lord Caitanya approved the relationship of the gopīs with the Lord as supreme. Herein the Lord's attitude towards Uddhava was more intimate than with Maitreya Muni.

TEXT 11

śrī-bhagavān uvāca

vedāham antar manasīpsitaṁ te

dadāmi yat tad duravāpam anyaiḥ

satre purā viśva-sṛjāṁ vasūnāṁ

mat-siddhi-kāmena vaso tvayeṣṭaḥ

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; veda-know; aham-I; antaḥ-within; manasi-the mind; īpsitam-what you desired; te-your; dadāmi-I give you; yat-which is; tat-that; duravāpam-very difficult to achieve; anyaiḥ-by others; satre-in the sacrifice; purā-in the days of yore; viśva-sṛjām-of those who expanded this creation; vasūnām-of the Vasus; mat-siddhi-kāmena-with a desire to achieve My association; vaso-O Vasu; tvayā-by you; iṣṭaḥ-ultimate goal of life.

O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices. You particularly desired to achieve My association. This is very difficult to obtain for others, but I award it unto you.

Uddhava is one of the eternal associates of the Lord, and a plenary portion of Uddhava was one of the eight Vasus in the days of yore. The eight Vasus and the demigods in the upper planetary system, who are responsible for the management of the universal affairs, performed a sacrifice in the days of yore, desiring to fulfill their respective ultimate goals in life. At that time an expansion of Uddhava, acting as one of the Vasus, desired to become an associate of the Lord. The Lord knew this because He is present in the heart of every living entity as Paramātmā, the Superconsciousness. In everyone's heart there is the representation of the Superconsciousness, who gives memory to the partial consciousness of every living entity. The living entity, as partial consciousness, forgets incidents of his past life, but the Superconsciousness reminds him how to act in terms of his past cultivation of knowledge. Bhagavad-gītā confirms this fact in various ways: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (Bg. 4.11), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (Bg. 15.15).

Everyone is at liberty to desire as he likes, but the desire is fulfilled by the Supreme Lord. Everyone is independent to think or desire, but the fulfillment of one's desire depends on the supreme will. This law is expressed as "Man proposes, God disposes." In the days of yore, when the demigods and Vasus performed sacrifice, Uddhava, as one of the Vasus, desired to enter into the association of the Lord, which is very difficult for those busy in empiric philosophical speculation or fruitive activities. Such persons have practically no information of the facts about becoming an associate of the Lord. Only the pure devotees can know, by the mercy of the Lord, that the personal association of the Lord is the highest perfection of life. The Lord assured Uddhava that He would fulfill his desire. It appears that when the Lord informed him by His indication to Uddhava, the great sage Maitreya finally became aware of the importance of entering into the association of the Lord.

TEXT 12

sa eṣa sādho caramo bhavānām

āsāditas te mad-anugraho yat

yan māṁ nṛlokān raha utsṛjantaṁ

diṣṭyā dadṛśvān viśadānuvṛttyā

SYNONYMS

saḥ-that; eṣaḥ-of those; sādho-O honest one; caramaḥ-the ultimate; bhavānām-of all your incarnations (as Vasu); āsāditaḥ-now achieved; te-unto you; mat-My; anugrahaḥ-mercy; yat-as it is; yat-because; mām-Me; nṛ-lokān-the planets of the conditioned souls; rahaḥ-in seclusion; utsṛjantam-while quitting; diṣṭyā-by seeing; dadṛśvān-what you have seen; viśada-anuvṛttyā-by unflinching devotion.

O honest one, your present life is the last and the supermost because in this term of life you have been awarded My ultimate favor. Now you can go to My transcendental abode, Vaikuṇṭha, by leaving this universe of conditioned living entities. Your visit to Me in this lonely place because of your pure and unflinching devotional service is a great boon for you.

When a person is fully conversant with knowledge of the Lord as far as can be known by a perfect living entity in the liberated state, he is allowed to enter into the spiritual sky, where the Vaikuṇṭha planets exist. The Lord was sitting in a lonely place just about to disappear from the vision of the inhabitants of this universe, and Uddhava was fortunate to see Him even at that time and thus receive the Lord's permission to enter Vaikuṇṭha. The Lord is everywhere at all times, and His appearance and disappearance are merely the experience of the inhabitants of a particular universe. He is just like the sun. The sun does not appear or disappear in the sky; it is only in the experience of men that in the morning the sun rises and in the evening the sun sets. The Lord is simultaneously both in Vaikuṇṭha and everywhere within and without Vaikuṇṭha.

TEXT 13

purā mayā proktam ajāya nābhye

padme niṣaṇṇāya mamādi-sarge

jñānaṁ paraṁ man-mahimāvabhāsaṁ

yat sūrayo bhāgavataṁ vadanti

SYNONYMS

purā-in the days of yore; mayā-by Me; proktam-was said; ajāya-unto Brahmā; nābhye-out of the navel; padme-on the lotus; niṣaṇṇāya-unto the one situated on; mama-My; ādi-sarge-in the beginning of creation; jñānam-knowledge; param-sublime; mat-mahimā-My transcendental glories; avabhāsam-that which clarifies; yat-which; sūrayaḥ-the great learned sages; bhāgavatam-Śrīmad-Bhāgavatam; vadanti-do say.

O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahmā, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Śrīmad-Bhāgavatam.

The explanation of the Supreme Self, as given to Brahmā and already explained in the Second Canto of this great literature, is further clarified herein. The Lord said that the concise form of Śrīmad-Bhāgavatam as explained to Brahmā was meant to elucidate His personality. The impersonal explanation of those four verses in the Second Canto is nullified herewith. Śrīdhara Svāmī also explains in this connection that the same concise form of the Bhāgavatam concerned the pastimes of Lord Kṛṣṇa and was never meant for impersonal indulgence.

TEXT 14

ity ādṛtoktaḥ paramasya puṁsaḥ

pratikṣaṇānugraha-bhājano 'ham

snehottha-romā skhalitākṣaras taṁ

muñcañ chucaḥ prāñjalir ābabhāṣe

SYNONYMS

iti-thus; ādṛta-being favored; uktaḥ-addressed; paramasya-of the Supreme; puṁsaḥ-Personality of Godhead; pratikṣaṇa-every moment; anugraha-bhājanaḥ-object of favor; aham-myself; sneha-affection; uttha-eruption; romā-hairs on the body; skhalita-slackened; akṣaraḥ-of the eyes; tam-that; muñcan-smearing; śucaḥ-tears; prāñjaliḥ-with folded hands; ābabhāṣe-said.

Uddhava said: O Vidura, when I was thus favored at every moment by the Supreme Personality of Godhead and addressed by Him with great affection, my words failed in tears, and the hairs on my body erupted. After smearing my tears, I, with folded hands, spoke like this.

TEXT 15

ko nv īśa te pāda-saroja-bhājāṁ

sudurlabho 'rtheṣu caturṣv apīha

tathāpi nāhaṁ pravṛṇomi bhūman

bhavat-padāmbhoja-niṣevaṇotsukaḥ

SYNONYMS

kaḥ nu īśa-O my Lord; te-Your; pāda-saroja-bhājām-of the devotees engaged in the transcendental loving service of Your lotus feet; su-durlabhaḥ-very difficult to obtain; artheṣu-in the matter of; caturṣu-in the four objectives; api-in spite of; iha-in this world; tathā api-yet; na-do not; aham-I; pravṛṇomi-prefer; bhūman-O great one; bhavat-Your; pada-ambhoja-lotus feet; niṣevaṇa-utsukaḥ-anxious to serve.

O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet.

Those who are associated with the Lord in the Vaikuṇṭha planets achieve all the bodily features of the Lord and appear to be the same as Lord Viṣṇu. Such liberation is called sārūpya-mukti, which is one of the five kinds of liberation. The devotees engaged in the transcendental loving service of the Lord never accept the sāyujya-mukti, or merging in the rays of the Lord called the brahmajyoti. The devotees can achieve not only liberation but any success in the realm of religiosity, economic development or sense gratification up to the standard of the demigods in the heavenly planets. But such a pure devotee as Uddhava refuses to accept all such facilities. A pure devotee wants simply to engage in the service of the Lord and does not consider his own personal benefit.

TEXT 16

karmāṇy anīhasya bhavo 'bhavasya te

durgāśrayo 'thāri-bhayāt palāyanam

kālātmano yat pramadā-yutāśramaḥ

svātman-rateḥ khidyati dhīr vidām iha

SYNONYMS

karmāṇi-activities; anīhasya-of one who has no desire; bhavaḥ-birth; abhavasya-of one who is never born; te-your; durga-āśrayaḥ-taking shelter of the fort; atha-thereafter; ari-bhayāt-out of fear of the enemies; palāyanam-flee; kāla-ātmanaḥ-of He who is the controller of eternal time; yat-that; pramadā-āyuta-in the association of women; āśramaḥ-household life; sva-ātman-in Your own Self; rateḥ-one who enjoys; khidyati-is disturbed; dhīḥ-intelligence; vidām-of the learned; iha-in this world.

My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self.

Pure devotees of the Lord are not very much concerned with philosophical speculation in regard to transcendental knowledge of the Lord. Nor is it possible to acquire complete knowledge of the Lord. Whatever little knowledge they have about the Lord is sufficient for them because devotees are simply satisfied in hearing and chanting about the transcendental pastimes of the Lord. This gives them all transcendental bliss. But some of the pastimes of the Lord appear contradictory, even to such pure devotees, and thus Uddhava asked the Lord about some of the contradictory incidents in His pastimes. The Lord is described as having nothing to do personally, and it is actually so because even in the creation and sustenance of the material world, the Lord has nothing to do. It seems contradictory, then, to hear that the Lord personally lifts the Govardhana Hill for the protection of His unalloyed devotees. The Lord is the Supreme Brahman, the Absolute Truth, the Personality of Godhead appearing like a man, but Uddhava had doubts whether He could have so many transcendental activities.

There is no difference between the Personality of Godhead and the impersonal Brahman. How then can the Lord have so many things to do, whereas the impersonal Brahman is stated to have nothing to do either materially or spiritually? If the Lord is ever unborn, how then is He born as the son of Vasudeva and Devakī? He is fearful even to kāla, the supreme fear, and yet the Lord is afraid of fighting Jarāsandha and takes shelter in a fort. How can one who is full in Himself take pleasure in the association of many women? How can He take wives and, just like a householder, take pleasure in the association of family members, children, relatives and parents? All these apparently contradictory happenings bewilder even the greatest learned scholars, who, thus bewildered, cannot understand whether inactivity is a fact or whether His activities are only imitations.

The solution is that the Lord has nothing to do with anything mundane. All His activities are transcendental. This cannot be understood by the mundane speculators. For the mundane speculators there is certainly a kind of bewilderment, but for the transcendental devotees there is nothing astonishing in this. The Brahman conception of the Absolute Truth is certainly the negation of all mundane activities, but the Parabrahman conception is full with transcendental activities. One who knows the distinctions between the conception of Brahman and the conception of Supreme Brahman is certainly the real transcendentalist. There is no bewilderment for such transcendentalists. The Lord Himself also declares in Bhagavad-gītā (10.2), "Even the great sages and demigods can know hardly anything about My activities and transcendental potencies." The right explanation of the Lord's activities is given by Grandfather Bhīṣmadeva (Bhāg. 1.9.16) as follows:

na hy asya karhicid rājan

pumān veda vidhitsitam

yad-vijijñāsayā yuktā

muhyanti kavayo 'pi hi

TEXT 17

mantreṣu māṁ vā upahūya yat tvam

akuṇṭhitākhaṇḍa-sadātma-bodhaḥ

pṛccheḥ prabho mugdha ivāpramattas

tan no mano mohayatīva deva

SYNONYMS

mantreṣu-in consultations; mām-unto me; vai-as either; upahūya-by calling; yat-as much as; tvam-Your Lordship; akuṇṭhita-without hesitation; akhaṇḍa-without being separated; sadā-eternally; ātma-self; bodhaḥ-intelligent; pṛccheḥ-asked; prabho-O my Lord; mugdhaḥ-bewildered; iva-as if it were so; apramattaḥ-although never bewildered; tat-that; naḥ-our; manaḥ-mind; mohayati-bewilders; iva-as it is so; deva-O my Lord.

O my Lord, Your eternal Self is never divided by the influence of time, and there is no limitation to Your perfect knowledge. Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me.

Uddhava was never actually bewildered, but he says that all these contradictions appear to be bewildering. The whole discussion between Kṛṣṇa and Uddhava was meant for the benefit of Maitreya, who was sitting nearby. The Lord used to call Uddhava for consultation when the city was attacked by Jarāsandha and others and when He executed great sacrifices as part of His routine royal work as Lord of Dvārakā. The Lord has no past, present and future because He is unhampered by the influence of eternal time and thus nothing is hidden from Him. He is eternally self-intelligent. Therefore His calling for Uddhava to give Him enlightenment is certainly astonishing. All these actions of the Lord appear to be contradictory, although there is no contradiction in the routine activities of the Lord. Therefore it is better to see them as they are and not attempt to explain them.

TEXT 18

jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ

provāca kasmai bhagavān samagram

api kṣamaṁ no grahaṇāya bhartar

vadāñjasā yad vṛjinaṁ tarema

SYNONYMS

jñānam-knowledge; param-supreme; sva-ātma-own self; rahaḥ-mystery; prakāśam-enlightening; provāca-said; kasmai-unto Ka (Brahmājī); bhagavān-the Personality of Godhead; samagram-in sum total; api-if so; kṣamam-able; naḥ-unto me; grahaṇāya-acceptable; bhartaḥ-O my Lord; vada-say; añjasā-in detail; yat-that which; vṛjinam-miseries; tarema-can cross over.

My Lord, kindly explain to us, if You think us competent to receive it, that transcendental knowledge which gives enlightenment about Yourself and which You explained before to Brahmājī.

A pure devotee like Uddhava has no material afflictions because he engages constantly in the transcendental loving service of the Lord. A devotee feels afflicted without the association of the Lord. Constant remembrance of the Lord's activities keeps the devotee alive, and therefore Uddhava requested that the Lord please enlighten him with the knowledge of Śrīmad-Bhāgavatam, as previously instructed to Brahmājī.

TEXT 19

ity āvedita-hārdāya

mahyaṁ sa bhagavān paraḥ

ādideśāravindākṣa

ātmanaḥ paramāṁ sthitim

SYNONYMS

iti āvedita-thus being prayed to by me; hārdāya-from the core of my heart; mahyam-unto me; saḥ-He; bhagavān-the Personality of Godhead; paraḥ-Supreme; ādideśa-instructed; aravinda-akṣaḥ-the lotus-eyed; ātmanaḥ-of Himself; paramām-transcendental; sthitim-situation.

When I thus expressed my heartfelt desires unto the Supreme Personality of Godhead, the lotus-eyed Lord instructed me about His transcendental situation.

The words paramāṁ sthitim are significant in this verse. The Lord's transcendental situation was not even spoken of to Brahmā when the four verses of Śrīmad-Bhāgavatam (2.9.33–36) were explained. This transcendental situation comprises His dealings with devotees engaged in transcendental loving service, as exhibited at Dvārakā and Vṛndāvana. When the Lord explained His specific transcendental situation, it was meant for Uddhava only, and therefore Uddhava particularly said mahyam ("unto me"), although the great sage Maitreya was also sitting there. Such a transcendental situation is hardly understood by those whose devotion is mixed with speculative knowledge or fruitive activities. The Lord's activities in confidential love are very rarely disclosed to the general devotees who are attracted by devotion mixed with knowledge and mysticism. Such activities are the inconceivable pastimes of the Lord.

TEXT 20

sa evam ārādhita-pāda-tīrthād

adhīta-tattvātma-vibodha-mārgaḥ

praṇamya pādau parivṛtya devam

ihāgato 'haṁ virahāturātmā

SYNONYMS

saḥ-so myself; evam-thus; ārādhita-worshiped; pāda-tīrthāt-from the Personality of Godhead; adhīta-studied; tattva-ātma-self-knowledge; vibodha-understanding; mārgaḥ-path; praṇamya-after saluting; pādau-at His lotus feet; parivṛtya-after circumambulating; devam-the Lord; iha-at this place; āgataḥ-reached; aham-I; viraha-separation; ātura-ātmā-aggrieved in self.

I have studied the path of understanding self-knowledge from my spiritual master, the Personality of Godhead, and thus after circumambulating Him I have come to this place, very much aggrieved due to separation.

Śrī Uddhava's actual life is the direct symbol of the catuḥ-ślokī Bhāgavatam enunciated first to Brahmājī by the Personality of Godhead. These four very great and important verses from Śrīmad-Bhāgavatam are particularly taken out by the Māyāvādī speculators, who construe a different purport to suit their impersonal view of monism. Here is the proper answer to such unauthorized speculators. The verses of Śrīmad-Bhāgavatam are purely theistic science understandable by the postgraduate students of Bhagavad-gītā, The unauthorized dry speculators are offenders at the lotus feet of the Lord Śrī Kṛṣṇa because they distort the purports of Bhagavad-gītā and Śrīmad-Bhāgavatam to mislead the public and prepare a direct path to the hell known as Andha-tāmisra. As confirmed in Bhagavad-gītā (16.20) such envious speculators are without knowledge and are surely condemned life after life. They unnecessarily take shelter of Śrīpāda Śaṅkarācārya, but he was not so drastic as to commit an offense at the lotus feet of Lord Kṛṣṇa. According to Lord Śrī Caitanya Mahāprabhu, Śrīpāda Śaṅkarācārya preached the Māyāvāda philosophy for a particular purpose. Such a philosophy was necessary to defeat the Buddhist philosophy of the nonexistence of the spirit soul, but it was never meant for perpetual acceptance. It was an emergency. Thus Lord Kṛṣṇa was accepted by Śaṅkarācārya as the Supreme Personality of Godhead in his commentation on Bhagavad-gītā. Since he was a great devotee of Lord Kṛṣṇa, he did not dare write any commentary on Śrīmad-Bhāgavatam because that would have been a direct offense at the lotus feet of the Lord. But later speculators, in the name of Māyāvāda philosophy, unnecessarily make their commentary on the catuḥ-ślokī Bhāgavatam without any bona fide intent.

The monistic dry speculators have no business in the Śrīmad-Bhāgavatam because this particular Vedic literature is forbidden for them by the great author himself. Śrīla Vyāsadeva has definitely forbidden persons engaged in religiosity, economic development, sense gratification and, finally, salvation, from trying to understand Śrīmad-Bhāgavatam, which is not meant for them (Bhāg. 1.1.2). Śrīpāda Śrīdhara Svāmī, the great commentator on Śrīmad-Bhāgavatam, has definitely forbidden the salvationists or monists to deal in Śrīmad-Bhāgavatam. It is not for them. Yet such unauthorized persons perversely try to understand Śrīmad-Bhāgavatam, and thus they commit offenses at the feet of the Lord, which even Śrīpāda Śaṅkarācārya dared not do. Thus they prepare for their continuation of miserable life. It should be particularly noted herein that Uddhava studied the catuḥ-ślokī Bhāgavatam directly from the Lord, who spoke them first to Brahmājī, and this time the Lord explained more confidentially the self-knowledge mentioned as the paramāṁ sthitim. Upon learning such self-knowledge of love, Uddhava felt very much aggrieved by feelings of separation from the Lord. Unless one is awakened to the stage of Uddhava-everlastingly feeling the separation of the Lord in transcendental love, as exhibited by Lord Caitanya also-one cannot understand the real import of the four essential verses of Śrīmad-Bhāgavatam. One should not indulge in the unauthorized act of twisting the meaning and thereby putting himself on the dangerous path of offense.

TEXT 21

so 'haṁ tad-darśanāhlāda-

viyogārti-yutaḥ prabho

gamiṣye dayitaṁ tasya

badaryāśrama-maṇḍalam

SYNONYMS

saḥ aham-thus myself; tat-His; darśana-audience; āhlāda-pleasure; viyoga-without that; ārti-yutaḥ-afflicted by distress; prabho-my dear sir; gamiṣye-shall go; dayitam-so instructed; tasya-His; badaryāśrama-Badarikāśrama, in the Himalayas; maṇḍalam-association.

My dear Vidura, now I am mad for want of the pleasure of seeing Him, and just to mitigate this I am now proceeding to Badarikāśrama in the Himalayas for association, as I have been instructed by Him.

A pure devotee of the Lord of the standard of Uddhava constantly associates with the Lord in the double perception of simultaneous separation and meeting. The pure devotee is not for a moment unengaged in the transcendental service of the Lord. Execution of the Lord's service is the main occupation of the pure devotee. Uddhava's separation from the Lord was unbearable, and therefore he started to Badarikāśrama in obedience to the Lord's order because the order of the Lord and the Lord Himself are identical. As long as one is engaged in the execution of the order of the Lord, there is no factual separation from Him.

TEXT 22

yatra nārāyaṇo devo

naraś ca bhagavān ṛṣiḥ

mṛdu tīvraṁ tapo dīrghaṁ

tepāte loka-bhāvanau

SYNONYMS

yatra-where; nārāyaṇaḥ-the Personality of Godhead; devaḥ-by incarnation; naraḥ-human being; ca-also; bhagavān-the Lord; ṛṣiḥ-great sage; mṛdu-amiable to everyone; tīvram-severe; tapaḥ-penance; dīrgham-very long; tepāte-performing; loka-bhāvanau-welfare of all living entities.

There in Badarikāśrama the Personality of Godhead, in His incarnation as the sages Nara and Nārāyaṇa, has been undergoing great penance since time immemorial for the welfare of all amiable living entities.

Badarikāśrama in the Himalayas, the abode of the Nara-Nārāyaṇa sages, is a great place of pilgrimage for the Hindus. Even up to the present, hundreds and thousands of pious Hindus go to pay respects to the incarnation of Godhead Nara-Nārāyaṇa. It appears that even five thousand years ago this holy place was being visited by such a holy being as Uddhava, and even at that time the place was known to be very, very old. This particular pilgrimage site is very difficult to visit for ordinary men because of its difficult situation in the Himalayas in a place which is covered by ice almost all year. A few months during the summer season people can visit this place at great personal inconvenience. There are four dhāmas, or kingdoms of God, which represent the planets of the spiritual sky, which consists of the brahmajyoti and the Vaikuṇṭhas. These are Badarikāśrama, Rameśvara, Jagannātha Purī and Dvārakā. Faithful Hindus still visit all these holy places for perfection of spiritual realization, following in the footsteps of devotees like Uddhava.

TEXT 23

śrī-śuka uvāca

ity uddhavād upākarṇya

suhṛdāṁ duḥsahaṁ vadham

jñānenāśamayat kṣattā

śokam utpatitaṁ budhaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śuka Gosvāmī said; iti-thus; uddhavāt-from Uddhava; upākarṇya-hearing; suhṛdām-of friends and relatives; duḥsaham-unbearable; vadham-annihilation; jñānena-by transcendental knowledge; aśamayat-pacified himself; kṣattā-Vidura; śokam-bereavement; utpatitam-arisen; budhaḥ-the learned.

Śrī Śukadeva Gosvāmī said: After hearing from Uddhava all about the annihilation of his friends and relatives, the learned Vidura pacified his overwhelming bereavement by dint of his transcendental knowledge.

Vidura was informed that the result of the Battle of Kurukṣetra was the annihilation of his friends and relatives as well as the destruction of the Yadu dynasty and also the passing away of the Lord. All these hurled him into bereavement for the time being, but because he was highly advanced in transcendental knowledge, he was quite competent to pacify himself by enlightenment. As it is stated in Bhagavad-gītā due to our long association with bodily relationships, bereavement on account of the annihilation of friends and relatives is not at all astonishing, but one has to learn the art of subduing such bereavement with higher, transcendental knowledge. The talks between Uddhava and Vidura on the topic of Kṛṣṇa began at sunset, and Vidura was now further advanced in knowledge due to his association with Uddhava.

TEXT 24

sa taṁ mahā-bhāgavataṁ

vrajantaṁ kauravarṣabhaḥ

viśrambhād abhyadhattedaṁ

mukhyaṁ kṛṣṇa-parigrahe

SYNONYMS

saḥ-Vidura; tam-unto Uddhava; mahā-bhāgavatam-the great devotee of the Lord; vrajantam-while going; kaurava-ṛṣabhaḥ-the best amongst the Kauravas; viśrambhāt-out of confidence; abhyadhatta-submitted; idam-this; mukhyam-unto the chief; kṛṣṇa-Lord Kṛṣṇa; parigrahe-in devotional service to the Lord.

While Uddhava, the chief and most confidential amongst the devotees of the Lord, was going away, Vidura, in affection and confidence, questioned him.

Vidura was much older than Uddhava. By family relationship Uddhava was a contemporary brother of Kṛṣṇa's, while Vidura was as elderly as Kṛṣṇa's father Vasudeva. But although junior by age, Uddhava was much advanced in the devotional service of the Lord, and therefore he is described herein as the chief amongst the devotees of the Lord. Vidura was confident about this, and thus he addressed Uddhava in that higher category. That is the way of courteous dealings between two devotees.

TEXT 25

vidura uvāca

jñānaṁ paraṁ svātma-rahaḥ-prakāśaṁ

yad āha yogeśvara īśvaras te

vaktuṁ bhavān no 'rhati yad dhi viṣṇor

bhṛtyāḥ sva-bhṛtyārtha-kṛtaś caranti

SYNONYMS

viduraḥ uvāca-Vidura said; jñānam-knowledge; param-transcendental; sva-ātma-regarding the self; rahaḥ-mystery; prakāśam-enlightening; yat-that which; āha-said; yoga-īśvaraḥ-the master of all mystics; īśvaraḥ-the Lord; te-unto you; vaktum-to narrate; bhavān-your good self; naḥ-unto me; arhati-deserve; yat-for; hi-reason of; viṣṇoḥ-of Lord Viṣṇu; bhṛtyāḥ-servants; sva-bhṛtya-artha-kṛtaḥ-for the interest of their servants; caranti-do wander.

Vidura said: O Uddhava, because the servants of Viṣṇu, the Lord, wander in the interest of serving others, it is quite fit that you kindly describe the self-knowledge with which you have been enlightened by the Lord Himself.

The servants of the Lord are actually the servants of society. They have no interest in human society other than to enlighten it in transcendental knowledge; they are interested in imparting knowledge of the relationship of the living being with the Supreme Lord, the activities in that transcendental relationship, and the ultimate goal of human life. That is the real knowledge which can help society achieve the real aim of human welfare. Knowledge in the matter of the bodily necessities of eating, sleeping, mating and fearing, transformed into various branches of advancement of knowledge, is all temporary. A living being is not the material body but an eternal part and parcel of the Supreme Being, and thus revival of his self-knowledge is essential. Without this knowledge, the human life is baffled. The servants of the Lord, Viṣṇu, are entrusted with this responsible work, and so they wander over the earth and to all other planets in the universe. Thus the knowledge which was received by Uddhava directly from the Lord deserves to be distributed in human society, especially to persons like Vidura, who are highly advanced in the devotional service of the Lord.

Real transcendental knowledge descends in the disciplic succession from the Lord to Uddhava, from Uddhava to Vidura and so on. Such supreme transcendental knowledge is not possible to achieve by the process of imperfect speculation as performed by the so-called learned mundane wranglers. Vidura was anxious to know from Uddhava that confidential knowledge known as paramāṁ sthitim, in which the Lord is known by His transcendental pastimes. Although Vidura was older than Uddhava, he was anxious to become a servant of Uddhava in the transcendental relationship. This formula of transcendental disciplic succession is taught by Lord Caitanya also. Lord Caitanya advises that one receive transcendental knowledge from anyone-whether a brāhmaṇa or a śūdra, a householder or a sannyāsī-provided that person is factually conversant with the science of Kṛṣṇa. A person who knows the science of Kṛṣṇa is factually a bona fide spiritual master.

TEXT 26

uddhava uvāca

nanu te tattva-saṁrādhya

ṛṣiḥ kauṣāravo 'ntike

sākṣād bhagavatādiṣṭo

martya-lokaṁ jihāsatā

SYNONYMS

uddhavaḥ uvāca-Uddhava said; nanu-however; te-of yourself; tattva-saṁrādhyaḥ-one who is worshipable for reception of transcendental knowledge; ṛṣiḥ-learned scholar; kauṣāravaḥ-unto the son of Kuṣāru (Maitreya); antike-staying nearby; sākṣāt-directly; bhagavatā-by the Personality of Godhead; ādiṣṭaḥ-instructed; martya-lokam-mortal world; jihāsatā-while quitting.

Śrī Uddhava said: You may take lessons from the great learned sage Maitreya, who is nearby and who is worshipable for reception of transcendental knowledge. He was directly instructed by the Personality of Godhead while He was about to quit this mortal world.

Although one may be well versed in the transcendental science, one should be careful about the offense of maryādā-vyatikrama, or impertinently surpassing a greater personality. According to scriptural injunction one should be very careful of transgressing the law of maryādā-vyatikrama because by so doing one loses his duration of life, his opulence, fame and piety and the blessings of all the world. To be well versed in the transcendental science necessitates awareness of the techniques of spiritual science. Uddhava, being well aware of all these technicalities of transcendental science, advised Vidura to approach Maitreya Ṛṣi to receive transcendental knowledge. Vidura wanted to accept Uddhava as his spiritual master, but Uddhava did not accept the post because Vidura was as old as Uddhava's father and therefore Uddhava could not accept him as his disciple, especially when Maitreya was present nearby. The rule is that in the presence of a higher personality one should not be very eager to impart instructions, even if one is competent and well versed. So Uddhava decided to send an elderly person like Vidura to Maitreya, another elderly person, but he was well versed also because he was directly instructed by the Lord while He was about to quit this mortal world. Since both Uddhava and Maitreya were directly instructed by the Lord, both had the authority to become the spiritual master of Vidura or anyone else, but Maitreya, being elderly, had the first claim to becoming the spiritual master, especially for Vidura, who was much older than Uddhava. One should not be eager to become a spiritual master cheaply for the sake of profit and fame, but should become a spiritual master only for the service of the Lord. The Lord never tolerates the impertinence of maryādā-vyatikrama. One should never pass over the honor due to an elderly spiritual master in the interests of one's own personal gain and fame. Impertinence on the part of the pseudo spiritual master is very risky to progressive spiritual realization.

TEXT 27

śrī-śuka uvāca

iti saha vidureṇa viśva-mūrter

guṇa-kathayā sudhayā plāvitorutāpaḥ

kṣaṇam iva puline yamasvasus tāṁ

samuṣita aupagavir niśāṁ tato 'gāt

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; saha-along with; vidureṇa-Vidura; viśva-mūrteḥ-of the Universal Person; guṇa-kathayā-in the discourse of transcendental qualities; sudhayā-nectarean; plāvita-uru-tāpaḥ-overwhelmed by great affliction; kṣaṇam-moment; iva-like that; puline-on the bank of; yamasvasuḥ tām-River Yamunā; samuṣitaḥ-passed on; aupagaviḥ-the son of Aupagava (Uddhava); niśām-the night; tataḥ-thereafter; agāt-went away.

Śukadeva Gosvāmī said: O King, after thus discussing with Vidura the transcendental name, fame, qualities, etc., on the bank of the Yamunā, Uddhava was overwhelmed with great affliction. He passed the night as if it were a moment, and thereafter he went away.

The word used here for Kṛṣṇa is viśva-mūrti. Both Uddhava and Vidura were in great affliction because of Lord Kṛṣṇa's departure, and the more they discussed the transcendental name, fame and qualities of the Lord, the more the picture of the Lord became visible to them everywhere. Such visualization of the transcendental form of the Lord is neither false nor imaginary but is factual Absolute Truth. When the Lord is perceived as viśva-mūrti, it is not that He loses His personality or transcendental eternal form, but He becomes visible in the same form everywhere.

TEXT 28

rājovāca

nidhanam upagateṣu vṛṣṇi-bhojeṣv

adhiratha-yūthapa-yūthapeṣu mukhyaḥ

sa tu katham avaśiṣṭa uddhavo yad

dharir api tatyaja ākṛtiṁ tryadhīśaḥ

SYNONYMS

rājā uvāca-the King inquired; nidhanam-destruction; upagateṣu-having overtaken; vṛṣṇi-of the Vṛṣṇi dynasty; bhojeṣu-the Bhoja dynasty; adhiratha-great commander; yūtha-pa-commander in chief; yūtha-peṣu-amongst them; mukhyaḥ-prominent; saḥ-he; tu-only; katham-how; avaśiṣṭaḥ-remained; uddhavaḥ-Uddhava; yat-whereas; hariḥ-the Personality of Godhead; api-also; tatyaje-finished; ākṛtim-complete pastimes; tri-adhīśaḥ-the Lord of the three worlds.

The King inquired: At the end of the pastimes of the Lord of the three worlds, Śrī Kṛṣṇa, and after the disappearance of the members of the Vṛṣṇi and Bhoja dynasties, who were the best of the great commanders, why did Uddhava alone remain?

According to Śrī Jīva Gosvāmī, nidhanam means the transcendental abode of the Lord. Ni means the highest, and dhanam means opulence. And because the abode of the Lord is the highest manifestation of transcendental opulence, His abode can therefore be called nidhanam. Apart from the grammatical elucidation, the real purpose of the word nidhanam is to indicate that all the members of the Vṛṣṇi and Bhoja dynasties were direct associates of the Lord, and after the end of His pastimes, all the associates were dispatched to their respective positions in the transcendental abode.

Śrīla Viśvanātha Cakravartī Ṭhākura elucidates the meaning of ākṛtim as pastimes. A means complete, and kṛtim means transcendental pastimes. Since the Lord is identical with His transcendental body, there is no question of His changing or quitting His body. To act in accordance with the rules and customs of the material world, the Lord seems to take His birth or leave His body, but the pure devotees of the Lord know well the actual fact. It is necessary, therefore, for the serious students of Śrīmad-Bhāgavatam to follow the notes and comments of the great ācāryas like Jīva Gosvāmī and Viśvanātha Cakravartī. To others, who are not devotees of the Lord, the comments and explanations of such ācāryas may appear to he grammatical jugglery, but to the students who are in the line of disciplic succession, the explanations of the great ācāryas are quite fit.

The word upagateṣu is also significant. All the members of Vṛṣṇi and Bhoja directly reached the abode of the Lord. Other devotees do not reach the abode of the Lord directly, but the pure associates of the Lord have no attraction for the opulence of any planets of the material world. Sometimes, due to inquisitiveness, devotees who are to be promoted to the abode of the Lord have some attraction for the opulence of the higher material planets above the earth, and thus they desire to see them while going up to the perfection. But the Vṛṣṇis and Bhojas were directly dispatched because they had no attraction for material planets. Śrīla Viśvanātha Cakravartī Ṭhākura also suggests that according to the Amara-kośa dictionary, ākṛti also means "signal." Lord Kṛṣṇa ordered Uddhava by signal to go to Badarikāśrama after His departure, and Uddhava, as a pure devotee of the Lord, carried out the order more faithfully than going back to Godhead, or the abode of the Lord. That was the cause of his remaining alone even after the departure of the Lord from the face of the earth.

TEXT 29

śrī-śuka uvāca

brahma-śāpāpadeśena

kālenāmogha-vāñchitaḥ

saṁhṛtya sva-kulaṁ sphītaṁ

tyakṣyan deham acintayat

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; brahma-śāpa-cursing by the brāhmaṇas; apadeśena-on the plea, by such a show; kālena-by the eternal time; amogha-unfailing; vāñchitaḥ-one who so desires; saṁhṛtya-closing; sva-kulam-own family; sphītam-excessively numerous; tyakṣyan-after giving up; deham-the universal form; acintayat-thought to Himself.

Śukadeva Gosvāmī replied: My dear King, the cursing of the brāhmaṇas was only a plea, but the actual fact was the supreme desire of the Lord. He wanted to disappear from the face of the earth after dispatching His excessively numerous family members. He thought to Himself as follows.

In this verse the word tyakṣyan is very significant in relation to Lord Śrī Kṛṣṇa's leaving His body. Since He is the eternal form of existence, knowledge and bliss, His body and His Self are identical. Therefore how is it possible that He would leave His body and then disappear from the vision of the world? There is a great controversy amongst the nondevotees or Māyāvādīs about the mysterious disappearance of the Lord, and the doubts of those men with a poor fund of knowledge have been very elaborately cleared by Śrīla Jīva Gosvāmī in his Kṛṣṇa-sandarbha.

According to Brahma-saṁhitā, the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him. Besides all these infallible forms, He has His universal form, as manifested before Arjuna on the Battlefield of Kurukṣetra. Here in this verse the word sphītam is also used, which indicates that He left His gigantic universal form called the virāṭ-rūpa, not His primeval, eternal form, because there is hardly any possibility of His changing His form of sac-cid-ānanda. This simple understanding is at once realized by the devotees of the Lord, but those who are nondevotees, who perform hardly any devotional service to the Lord, either do not understand this simple fact or purposely raise a controversy to defeat the eternity of the transcendental body of the Lord. This is due to the defect called the cheating propensity of the imperfect living entities.

By practical experience also, it is seen, up to the present day, that the Lord's transcendental form is worshiped by devotees in different temples, and all the devotees of the Lord factually realize that the form of the Deity in the temple is nondifferent from the form of the Lord. This inconceivable performance of the internal potency of the Lord is described in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. The Lord reserves the right of not being exposed to everyone. In the Padma Purāṇa it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [BRS. 1.2.234]. The name and form of the Lord cannot be perceived by the material senses, but when He appears within the vision of the mundane people He assumes the form of the virāṭ-rūpa. This is an additional material exhibition of form and is supported by the logic of a subject and its adjectives. In grammar, when an adjective is taken away from the subject, the subject it modifies does not change. Similarly, when the Lord quits His virāṭ-rūpa, His eternal form does not change, although there is no material difference between Himself and any one of His innumerable forms. In the Fifth Canto it will be seen how the Lord is worshiped in different planets in His different forms, even now, and how He is worshiped in different temples of this earth also.

Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura have very elaborately explained this incident of the Lord's disappearance in their commentaries, quoting various authentic versions of Vedic literatures. We purposely do not include them all here to avoid an increase in the volume of this book. The entire matter is explained in Bhagavad-gītā, as quoted above: the Lord reserves the right of not being exposed to everyone. He always keeps Himself out of the vision of the nondevotees, who are devoid of love and devotion, and thus He puts them still further away from the Lord. The Lord appeared on the invitation of Brahmā, who prayed before the Kṣīrodakaśāyī Viṣṇu, and therefore when the Lord appeared, all the forms of Viṣṇu amalgamated with Him, and when the mission was fulfilled, all of them disintegrated from Him in the usual course.

TEXT 30

asmāl lokād uparate

mayi jñānaṁ mad-āśrayam

arhaty uddhava evāddhā

sampraty ātmavatāṁ varaḥ

SYNONYMS

asmāt-from this (universe); lokāt-earth; uparate-having disappeared; mayi-of Myself; jñānam-knowledge; mat-āśrayam-concerning Myself; arhati-deserves; uddhavaḥ-Uddhava; eva-certainly; addhā-directly; samprati-at the present moment; ātmavatām-of the devotees; varaḥ-foremost.

Now I shall leave the vision of this mundane world, and I see that Uddhava, the foremost of My devotees, is the only one who can be directly entrusted with knowledge about Me.

Jñānaṁ mad-āśrayam is significant in this verse. Transcendental knowledge has three departmental divisions, namely knowledge of impersonal Brahman, knowledge of the all-pervading Supersoul and knowledge of the Personality of Godhead. Out of the three, transcendental knowledge of the Personality of Godhead has special significance and is known as bhagavat-tattva-vijñāna, specific knowledge of the Personality of Godhead. This specific knowledge is realized by pure devotional service and no other means. Bhagavad-gītā (18.55) confirms this: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. "Only persons engaged in devotional service can factually know the transcendental position of the Lord." Uddhava was considered to be the best amongst all devotees of that time, and therefore he was directly instructed by the Lord's grace, so that people might take advantage of Uddhava's knowledge after the disappearance of the Lord from the vision of the world. This is one of the reasons why Uddhava was advised to go to Badarikāśrama, where the Lord is personally represented by the Nara-Nārāyaṇa Deity. One who is transcendentally advanced can gain direct inspiration from the temple Deity, and thus a devotee of the Lord always takes shelter of a recognized temple of the Lord in order to make tangible advancement in transcendental knowledge by the grace of the Lord.

TEXT 31

noddhavo 'ṇv api man-nyūno

yad guṇair nārditaḥ prabhuḥ

ato mad-vayunaṁ lokaṁ

grāhayann iha tiṣṭhatu

SYNONYMS

na-not; uddhavaḥ-Uddhava; aṇu-slightly; api-also; mat-to Myself; nyūnaḥ-inferior; yat-because; guṇaiḥ-by the modes of material nature; na-nor; arditaḥ-affected; prabhuḥ-master; ataḥ-therefore; mat-vayunam-knowledge of Me (the Personality of Godhead); lokam-the world; grāhayan-just to disseminate; iha-in this world; tiṣṭhatu-may remain.

Uddhava is not inferior to Me in any way because he is never affected by the modes of material nature. Therefore he may remain in this world in order to disseminate specific knowledge of the Personality of Godhead.

The specific qualification for becoming the representative of the Lord is to be unaffected by the material modes of nature. The highest qualification of a person in the material world is to be a brāhmaṇa. But since a brāhmaṇa is in the mode of goodness, to be a brāhmaṇa is not sufficient for becoming a representative of the Lord. One has to transcend the mode of goodness also and be situated in unalloyed goodness, unaffected by any of the qualities of material nature. This stage of transcendental qualification is called śuddha-sattva, or vasudeva, and in this stage the science of God can be realized. As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature. That is the primary qualification for being one with the Lord. A person who is able to attain this transcendental qualification is called jīvan-mukta, or liberated, even though he is apparently in material conditions. This liberation is achieved by one who constantly engages in the transcendental loving service of the Lord. In Bhakti-rasāmṛta-sindhu (1.2.187) it is stated:

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

"Anyone who, by his actions, mind and words, lives only for the transcendental loving service of the Lord, is certainly a liberated soul, even though he may appear to be in a condition of material existence." Uddhava was in such a transcendental position, and thus he was selected to be the factual representative of the Lord in His bodily absence from the vision of the world. Such a devotee of the Lord is never affected by material strength, intelligence or even renunciation. Such a devotee of the Lord can withstand all onslaughts of material nature, and therefore he is known as gosvāmī. Only such gosvāmīs can penetrate the mysteries of the Lord's transcendental loving relationships.

TEXT 32

evaṁ tri-loka-guruṇā

sandiṣṭaḥ śabda-yoninā

badaryāśramam āsādya

harim īje samādhinā

SYNONYMS

evam-thus; tri-loka-three worlds; guruṇā-by the spiritual master; sandiṣṭaḥ-being perfectly taught; śabda-yoninā-by one who is the source of all Vedic knowledge; badaryāśramam-in the pilgrimage site of Badarikāśrama; āsādya-reaching; harim-unto the Lord; īje-satisfied; samādhinā-by trance.

Śukadeva Gosvāmī informed the King that Uddhava, being thus instructed by the Supreme Personality of Godhead, who is the source of all Vedic knowledge and the spiritual master of the three worlds, reached the pilgrimage site of Badarikāśrama and engaged himself there in trance to satisfy the Lord.

Lord Śrī Kṛṣṇa is factually the spiritual master of the three worlds, and He is the original source of all Vedic knowledge. It is very difficult, however, to understand the personal feature of the Absolute Truth, even from the Vedas. His personal instructions are needed in order to understand the Personality of Godhead as the Supreme Absolute Truth. Bhagavad-gītā is the evidence of such transcendental knowledge in gist. One cannot know the Supreme Lord unless one is graced by the Lord Himself. Lord Kṛṣṇa exhibited this specific mercy towards Arjuna and Uddhava while He was in the material world.

Undoubtedly Bhagavad-gītā was spoken by the Lord on the Battlefield of Kurukṣetra just to encourage Arjuna to fight, and yet to complete the transcendental knowledge of Bhagavad-gītā, the Lord instructed Uddhava. The Lord wanted Uddhava to fulfill His mission and disseminate knowledge which He had not spoken even in Bhagavad-gītā. Persons who are attached to the words of the Vedas may also know from this verse that the Lord is the source of all Vedic knowledge. One who is unable to understand the Supreme Personality of Godhead by going through the pages of the Vedas may take shelter of one of the Lord's devotees, such as Uddhava, in order to advance further in knowledge of the Supreme Personality of Godhead. The Brahma-saṁhitā says that it is very difficult to understand the Supreme Personality of Godhead from the Vedas, but He is easily understood from a pure devotee like Uddhava. Taking mercy on the great sages who lived at Badarikāśrama, the Lord authorized Uddhava to speak on His behalf. Unless one has such authorization, one cannot understand or preach the devotional service of the Lord.

While present on this earth, the Lord executed many uncommon activities, even traveling in space to bring down the pārijāta from heaven and recovering the son of His teacher (Sāndīpani Muni) from the regions of death. Uddhava was certainly informed of the conditions of life on other planets, and all the sages were anxious to know of them, just as we are anxious to know about the planets in space. Uddhava was particularly deputed to carry a message to Badarikāśrama, not only to the sages of that place of pilgrimage but also to the Nara-Nārāyaṇa Deities. Such a message must have been more confidential than the knowledge described in the pages of the Vedas.

The Lord is undoubtedly the source of all knowledge, and the messages dispatched through Uddhava to Nara-Nārāyaṇa and other sages were also part of the Vedic knowledge, but they were more confidential and could be sent or understood only through such a pure devotee as Uddhava. Since such confidential knowledge was known only to the Lord and Uddhava, it is said that Uddhava was as good as the Lord Himself. Every living entity can, like Uddhava, also become a confidential messenger on the same level as the Lord, provided he becomes confidential himself by dint of loving devotional service. Such confidential knowledge is entrusted, as confirmed in Bhagavad-gītā only to pure devotees like Uddhava and Arjuna, and one has to learn the mystery through them, and not otherwise. One cannot understand Bhagavad-gītā or Śrīmad-Bhāgavatam without the help of such confidential devotees of the Lord. According to Śrīla Viśvanātha Cakravartī Ṭhākura, that confidential message must have concerned the mystery of His departure and the annihilation of His dynasty after the end of His appearance in the mundane world for one hundred years. Everyone must have been very anxious to know about the mystery of the annihilation of the Yadu dynasty, and that message must have been explained by the Lord to Uddhava and dispatched to Badarikāśrama for the information of Nara-Nārāyaṇa and other pure devotees of the Lord.

TEXT 33

viduro 'py uddhavāc chrutvā

kṛṣṇasya paramātmanaḥ

krīḍayopātta-dehasya

karmāṇi ślāghitāni ca

SYNONYMS

viduraḥ-Vidura; api-also; uddhavāt-from the source of Uddhava; śrutvā-having heard; kṛṣṇasya-of Lord Kṛṣṇa; parama-ātmanaḥ-of the Supersoul; krīḍayā-for the sake of pastimes in the mortal world; upātta-extraordinarily accepted; dehasya-of the body; karmāṇi-transcendental activities; ślāghitāni-most glorious; ca-also.

Vidura also heard from Uddhava about the appearance and disappearance of Lord Kṛṣṇa, the Supersoul, in the mortal world, which is a subject matter sought after with great perseverance by the great sages.

The subject matter of the appearance and disappearance of the Supersoul, Lord Śrī Kṛṣṇa, is a mystery even for the great sages. The word paramātmanaḥ is significant in this verse. An ordinary living being is generally called the ātmā, but Lord Kṛṣṇa is never an ordinary living being because He is paramātmā, the Supersoul. Yet His appearance as one of the human beings and His disappearance again from the mortal world are subject matters for the research workers who execute research work with great perseverance. Such subject matters are certainly of increasing interest because the researchers have to search out the transcendental abode of the Lord, which He enters after finishing His pastimes in the mortal world. But even the great sages have no information that beyond the material sky is the spiritual sky where Śrī Kṛṣṇa eternally resides with His associates, although at the same time He exhibits His pastimes in the mortal world in all the universes one after another. This fact is confirmed in Brahma-saṁhitā (5.37): goloka eva nivasaty akhilātma-bhūtaḥ. "The Lord, by His inconceivable potency, resides in His eternal abode, Goloka, yet at the same time, as the Supersoul, He is present everywhere-in both the spiritual and material skies-by His multivarieties of manifestation." Therefore His appearance and disappearance are simultaneously going on, and no one can say definitely which of them is the beginning and which is the end. His eternal pastimes have no beginning or end, and one has to learn of them from the pure devotee only and not waste valuable time in so-called research work.

TEXT 34

deha-nyāsaṁ ca tasyaivaṁ

dhīrāṇāṁ dhairya-vardhanam

anyeṣāṁ duṣkarataraṁ

paśūnāṁ viklavātmanām

SYNONYMS

deha-nyāsam-entering the body; ca-also; tasya-His; evam-also; dhīrāṇām-of great sages; dhairya-perseverance; vardhanam-increasing; anyeṣām-for others; duṣkara-taram-very difficult to ascertain; paśūnām-of the beasts; viklava-disturbed; ātmanām-of such a mind.

The Lord's glorious acts and His acceptance of various transcendental forms for the performance of extraordinary pastimes in the mortal world are very difficult for anyone other than His devotees to understand, and for the beasts they are simply a mental disturbance.

The transcendental forms and pastimes of the Lord, as described in Bhagavad-gītā, are difficult subject matters for those who are not devotees to understand. The Lord never reveals Himself to persons like the jñānīs and yogīs. And there are others who, because of their envying the Lord from the bottom of their hearts, are classified amongst the beasts, and for such envious beasts the subject matter of the Lord's appearance and disappearance is simply a mental disturbance. As confirmed in Bhagavad-gītā (7.15), the miscreants who are simply concerned with material enjoyment, who work very hard like beasts of burden, can hardly know the Personality of Godhead at any stage due to āsurika-bhāva, or a spirit of revolt against the Supreme Lord.

The transcendental bodily expansions manifested by the Lord for His pastimes in the mortal world, and the appearance and disappearance of such transcendental expansions, are difficult subject matters, and those who are not devotees are advised not to discuss the Lord's appearance and disappearance, lest they commit further offenses at the lotus feet of the Lord. The more they discuss the transcendental appearance and disappearance of the Lord in the asuric spirit, the more they enter into the darkest region of hell, as stated in Bhagavad-gītā (16.20). Anyone who is against the transcendental loving service of the Lord is more or less a beastly creature, as confirmed in this verse of Śrīmad-Bhāgavatam.

TEXT 35

ātmānaṁ ca kuru-śreṣṭha

kṛṣṇena manasekṣitam

dhyāyan gate bhāgavate

ruroda prema-vihvalaḥ

SYNONYMS

ātmānam-himself; ca-also; kuru-śreṣṭha-O best amongst the Kurus; kṛṣṇena-by Kṛṣṇa; manasā-by the mind; īkṣitam-remembered; dhyāyan-thus thinking of; gate-having gone; bhāgavate-of the devotee; ruroda-cried loudly; prema-vihvalaḥ-overwhelmed by the ecstasy of love.

Understanding that he was remembered by Lord Kṛṣṇa [while quitting this world], Vidura began to cry loudly, overwhelmed by the ecstasy of love.

Vidura was overwhelmed by the ecstasy of love when he understood that Lord Kṛṣṇa, the Supreme Personality of Godhead, thought of him at the last moment. Although he thought of himself as insignificant, he was remembered by the Lord, by His causeless mercy. Vidura accepted this as a great favor, and thus he cried. This crying is the last word in the progressive path of devotional service. One who can cry for the Lord in love is certainly successful in the line of devotional service.

TEXT 36

kālindyāḥ katibhiḥ siddha

ahobhir bharatarṣabha

prāpadyata svaḥ-saritaṁ

yatra mitrā-suto muniḥ

SYNONYMS

kālindyāḥ-on the bank of the Yamunā; katibhiḥ-a few; siddhe-being so passed; ahobhiḥ-days; bharata-ṛṣabha-O best of the Bharata dynasty; prāpadyata-reached; svaḥ-saritam-the celestial water of the Ganges; yatra-where; mitrā-sutaḥ-the son of Mitra-; muniḥ-sage.

After passing a few days on the bank of the River Yamunā, Vidura, the self-realized soul, reached the bank of the Ganges, where the great sage Maitreya was situated.

Thus end the Bhaktivedanta purports of the Fourth Chapter, Third Canto, of the Śrīmad-Bhāgavatam, entitled "Vidura Approaches Maitreya."

Chapter Five

Vidura's Talks with Maitreya

TEXT 1

śrī-śuka uvāca

dvāri dyu-nadyā ṛṣabhaḥ kurūṇāṁ

maitreyam āsīnam agādha-bodham

kṣattopasṛtyācyuta-bhāva-siddhaḥ

papraccha sauśīlya-guṇābhitṛptaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śukadeva Gosvāmī said; dvāri-at the source of; dyu-nadyāḥ-the celestial River Ganges; ṛṣabhaḥ-the best of the Kurus; kurūṇām-of the Kurus; maitreyam-unto Maitreya; āsīnam-sitting; agādha-bodham-of unfathomed knowledge; kṣattā-Vidura; upasṛtya-having approached nearer; acyuta-the infallible Lord; bhāva-character; siddhaḥ-perfect; papraccha-inquired; sauśīlya-gentleness; guṇa-abhitṛptaḥ-satisfied in transcendental qualities.

Śukadeva Gosvāmī said: Vidura, the best amongst the Kuru dynasty, who was perfect in devotional service to the Lord, thus reached the source of the celestial Ganges River [Hardwar], where Maitreya, the great, fathomless learned sage of the world, was seated. Vidura, who was perfect in gentleness and satisfied in transcendence, inquired from him.

Vidura was already perfect due to his unalloyed devotion to the infallible Lord. The Lord and the living entities are all qualitatively the same by nature, but the Lord is quantitatively much greater than any individual living entity. He is ever infallible, whereas the living entities are prone to fall under the illusory energy. Vidura had already surpassed the fallible nature of the living entity in conditional life due to his being acyuta-bhāva, or legitimately absorbed in the devotional service of the Lord. This stage of life is called acyuta-bhāva-siddha, or perfection by dint of devotional service. Anyone, therefore, who is absorbed in the devotional service of the Lord is a liberated soul and has all admirable qualities. The learned sage Maitreya was sitting in a solitary place on the bank of the Ganges at Hardwar, and Vidura, who was a perfect devotee of the Lord and possessed all good transcendental qualities, approached him for inquiry.

TEXT 2

vidura uvāca

sukhāya karmāṇi karoti loko

na taiḥ sukhaṁ vānyad-upāramaṁ vā

vindeta bhūyas tata eva duḥkhaṁ

yad atra yuktaṁ bhagavān vaden naḥ

SYNONYMS

viduraḥ uvāca-Vidura said; sukhāya-for attaining happiness; karmāṇi-fruitive activities; karoti-everyone does so; lokaḥ-in this world; na-never; taiḥ-by those activities; sukham-any happiness; vā-or; anyat-differently; upāramam-satiation; vā-either; vindeta-achieves; bhūyaḥ-on the contrary; tataḥ-by such activities; eva-certainly; duḥkham-miseries; yat-that which; atra-under the circumstances; yuktam-right course; bhagavān-O great one; vadet-may kindly enlighten; naḥ-us.

Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness.

Vidura asked Maitreya some common questions, which was not originally his intention. Uddhava asked Vidura to approach Maitreya Muni and inquire into all the truths concerning the Lord, His name, fame, quality, form, pastimes, entourage, etc., and thus when Vidura approached Maitreya, he should have asked only about the Lord. But out of natural humility he did not immediately ask about the Lord, but inquired into a subject which would be of great importance to the common man. A common man cannot understand the Lord. He must first know the real position of his life under the influence of the illusory energy. In illusion one thinks that he can be happy only by fruitive activities, but what actually happens is that one becomes more and more entangled in the network of action and reaction and does not find any solution to the problem of life. There is a nice song in this connection: "Because of a great desire to have all happiness in life, I built this house. But unfortunately the whole scheme has turned to ashes because the house was unexpectedly set on fire." The law of nature is like that. Everyone tries to become happy by planning in the material world, but the law of nature is so cruel that it sets fire to one's schemes; the fruitive worker is not happy in his schemes, nor is there any satiation of his continuous hankering for happiness.

TEXT 3

janasya kṛṣṇād vimukhasya daivād

adharma-śīlasya suduḥkhitasya

anugrahāyeha caranti nūnaṁ

bhūtāni bhavyāni janārdanasya

SYNONYMS

janasya-of the common man; kṛṣṇāt-from the Supreme Lord, Kṛṣṇa; vimukhasya-of the one who has turned his face against the Lord; daivāt-by the influence of external energy; adharma-śīlasya-of one who is engaged in irreligion; su-duḥkhitasya-of one who is always unhappy; anugrahāya-due to being compassionate towards them; iha-in this world; caranti-wander; nūnam-certainly; bhūtāni-persons; bhavyāni-great philanthropic souls; janārdanasya-of the Supreme Personality of Godhead.

O my lord, great philanthropic souls travel on the earth on behalf of the Supreme Personality of Godhead to show compassion to the fallen souls who are averse to the sense of subordination to the Lord.

To be obedient to the wishes of the Supreme Lord is the natural position of every living entity. But due only to past misdeeds, a living being becomes averse to the sense of subordination to the Lord and suffers all the miseries of material existence. No one has anything to do but render devotional service to the Supreme Lord, Śrī Kṛṣṇa. Therefore any activity other than transcendental loving service to the Lord is more or less a rebellious action against the supreme will. All fruitive activity, empirical philosophy and mysticism are more or less against the sense of subordination to the Lord, and any living entity engaged in such rebellious activity is more or less condemned by the laws of material nature, which work under the subordination of the Lord. Great unalloyed devotees of the Lord are compassionate towards the fallen, and therefore they travel all over the world with the mission of bringing souls back to Godhead, back to home. Such pure devotees of the Lord carry the message of Godhead in order to deliver the fallen souls, and therefore the common man who is bewildered by the influence of the external energy of the Lord should avail himself of their association.

TEXT 4

tat sādhu-varyādiśa vartma śaṁ naḥ

saṁrādhito bhagavān yena puṁsām

hṛdi sthito yacchati bhakti-pūte

jñānaṁ sa-tattvādhigamaṁ purāṇam

SYNONYMS

tat-therefore; sādhu-varya-O great one amongst the saints; ādiśa-please instruct; vartma-the path; śam-auspicious; naḥ-for us; saṁrādhitaḥ-being perfectly served; bhagavān-the Personality of Godhead; yena-by which; puṁsām-of the living entity; hṛdi sthitaḥ-residing in the heart; yacchati-awards; bhakti-pūte-unto the unalloyed devotee; jñānam-knowledge; sa-that; tattva-truth; adhigamam-by which one learns; purāṇam-authorized, old.

Therefore, O great sage, please give me instruction on the transcendental devotional service of the Lord, so that He who is situated in the heart of everyone can be pleased to impart, from within, knowledge of the Absolute Truth in terms of the ancient Vedic principles delivered only to those who are purified by the process of devotional service.

As already explained in the First Canto of Śrīmad-Bhāgavatam, the Absolute Truth is realized in three different phases-although they are one and the same-in terms of the knower's capacity to understand. The most capable transcendentalist is the pure devotee of the Lord, who is without any tinge of fruitive actions or philosophical speculation. By devotional service only does one's heart become completely purified from all material coverings like karma, jñāna and yoga. Only in such a purified stage does the Lord, who is seated in everyone's heart with the individual soul, give instruction so that the devotee can reach the ultimate destination of going back home, back to Godhead. This is confirmed in Bhagavad-gītā (10.10): teṣāṁ satata-yuktānāṁ bhajatām. Only when the Lord is satisfied with the devotional service of the devotee does He impart knowledge, as He did for Arjuna and Uddhava.

The jñānīs, yogīs and karmīs cannot expect this direct cooperation of the Lord. They are not able to satisfy the Lord by transcendental loving service, nor do they believe in such service to the Lord. The bhakti process, as performed under the regulative principles of vaidhī-bhakti, or devotional service following the prescribed rules and regulations, is defined by the revealed scriptures and confirmed by great ācāryas. This practice can help the neophyte devotee to rise to the stage of rāga-bhakti, in which the Lord responds from within as the caitya-guru, or the spiritual master as Superconsciousness. All transcendentalists other than devotees make no distinction between the individual soul and the Supersoul because they miscalculate the Superconsciousness and the individual consciousness to be one and the same. Such miscalculation by the nondevotees makes them unfit to receive any direction from within, and therefore they are bereft of the direct cooperation of the Lord. After many, many births, when such a nondualist comes to sense that the Lord is worshipable and that the devotee is simultaneously one with and different from the Lord, then only can he surrender unto the Lord, Vāsudeva. Pure devotional service begins from that point. The process of understanding the Absolute Truth adopted by the misguided nondualist is very difficult, whereas the devotee's way of understanding the Absolute Truth comes directly from the Lord, who is pleased by devotional service. On behalf of many neophyte devotees, Vidura, at the very first instance, inquired from Maitreya about the path of devotional service, by which the Lord, who is seated within the heart, can be pleased.

TEXT 5

karoti karmāṇi kṛtāvatāro

yāny ātma-tantro bhagavāṁs tryadhīśaḥ

yathā sasarjāgra idaṁ nirīhaḥ

saṁsthāpya vṛttiṁ jagato vidhatte

SYNONYMS

karoti-does them; karmāṇi-transcendental activities; kṛta-by accepting; avatāraḥ-incarnations; yāni-all those; ātma-tantraḥ-Self-independent; bhagavān-the Personality of Godhead; tri-adhīśaḥ-the Lord of the three worlds; yathā-as much as; sasarja-created; agre-at first; idam-this cosmic manifestation; nirīhaḥ-although desireless; saṁsthāpya-by establishing; vṛttim-means of livelihood; jagataḥ-of the universes; vidhatte-as He regulates.

O great sage, kindly narrate how the Supreme Personality of Godhead, who is the independent, desireless Lord of the three worlds and the controller of all energies, accepts incarnations and creates the cosmic manifestation with perfectly arranged regulative principles for its maintenance.

Lord Kṛṣṇa is the original Personality of Godhead from whom the three creative incarnations, namely the puruṣa-avatāras-Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu-expand. The whole material creation is conducted by the three puruṣas in successive stages under the external energy of the Lord, and thus material nature is controlled by Him. Thinking material nature to be independent is like seeking milk from the nipplelike bags on the neck of a goat. The Lord is independent and desireless. He does not create the material world for His own satisfaction as we create our household affairs to fulfill our material desires. Actually the material world is created for the illusory enjoyment of the conditioned souls, who have been against the transcendental service of the Lord since time immemorial. But the material universes are full in themselves. There is no scarcity for maintenance in the material world. Because of their poor fund of knowledge, the materialists are disturbed when there is an apparent increase of population on the earth. Whenever there is a living being on the earth, however, his subsistence is immediately arranged by the Lord. The other species of living entities, who far outnumber human society, are never disturbed for maintenance; they are never seen dying of starvation. It is only human society that is disturbed about the food situation and, to cover up the real fact of administrative mismanagement, takes shelter in the plea that the population is excessively increasing. If there is any scarcity in the world, it is the scarcity of God consciousness, otherwise, by the grace of the Lord, there is no scarcity of anything.

TEXT 6

yathā punaḥ sve kha idaṁ niveśya

śete guhāyāṁ sa nivṛtta-vṛttiḥ

yogeśvarādhīśvara eka etad

anupraviṣṭo bahudhā yathāsīt

SYNONYMS

yathā-as much as; punaḥ-again; sve-in His; khe-form of space (virāṭ-rūpa); idam-this; niveśya-entering into; śete-lies down; guhāyām-within the universe; saḥ-He (the Personality of Godhead); nivṛtta-without endeavor; vṛttiḥ-means of livelihood; yoga-īśvara-the master of all mystic powers; adhīśvaraḥ-proprietor of everything; ekaḥ-one without a second; etat-this; anupraviṣṭaḥ-entering afterwards; bahudhā-by innumerable; yathā-as much as; āsīt-exists.

He lies down on His own heart spread in the form of the sky, and thus placing the whole creation in that space, He expands Himself into many living entities, which are manifested as different species of life. He does not have to endeavor for His maintenance, because He is the master of all mystic powers and the proprietor of everything. Thus He is distinct from the living entities.

The questions regarding creation, maintenance and destruction, which are mentioned in many parts of the Śrīmad-Bhāgavatam, are in relation to different millenniums (kalpas), and therefore they are differently described by different authorities when questioned by different students. There is no difference regarding the creative principles and the Lord's control over them, yet there are some differences in the minute details because of different kalpas. The gigantic sky is the material body of the Lord, called the virāṭ-rūpa, and all material creations are resting on the sky, or the heart of the Lord. Therefore, beginning from the sky, the first material manifestation to the gross vision, down to the earth, everything is called Brahman. Sarvaṁ khalv idaṁ brahma: "There is nothing but the Lord, and He is one without a second." The living entities are the superior energies, whereas matter is the inferior energy, and the combination of these energies brings about the manifestation of this material world, which is in the heart of the Lord.

TEXT 7

krīḍan vidhatte dvija-go-surāṇāṁ

kṣemāya karmāṇy avatāra-bhedaiḥ

mano na tṛpyaty api śṛṇvatāṁ naḥ

suśloka-mauleś caritāmṛtāni

SYNONYMS

krīḍan-manifesting pastimes; vidhatte-He performs; dvija-twice-born; go-cows; surāṇām-of the demigods; kṣemāya-welfare; karmāṇi-transcendental activities; avatāra-incarnations; bhedaiḥ-differently; manaḥ-mind; na-never; tṛpyati-satisfies; api-in spite of; śṛṇvatām-continuously hearing; naḥ-our; su-śloka-auspicious; mauleḥ-of the Lord; carita-characteristics; amṛtāni-undying.

You may narrate also about the auspicious characteristics of the Lord in His different incarnations for the welfare of the twice-born, the cows and the demigods. Our minds are never satisfied completely, although we continuously hear of His transcendental activities.

The Lord appears in this universe in different incarnations like Matsya, Kūrma, Varāha and Nṛsiṁha, and He manifests His different transcendental activities for the welfare of the twice-born, the cows and the demigods. The Lord is directly concerned with the twice-born or civilized men. A civilized man is one who has taken his birth twice. A living entity takes birth in this mundane world due to the union of male and female. A human being is born due to union of the father and mother, but a civilized human being has another birth by contact with a spiritual master, who becomes the actual father. The father and mother of the material body are so only in one birth, and in the next birth the father and mother may be a different couple. But the bona fide spiritual master, as the representative of the Lord, is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation, or the ultimate goal of life. Therefore, a civilized man must be twice-born, otherwise he is no more than the lower animals.

The cow is the most important animal for developing the human body to perfection. The body can be maintained by any kind of foodstuff, but cow's milk is particularly essential for developing the finer tissues of the human brain so that one can understand the intricacies of transcendental knowledge. A civilized man is expected to live on foodstuffs comprising fruits, vegetables, grains, sugar and milk. The bull helps in the agricultural process of producing grain, etc., and thus in one sense the bull is the father of humankind, whereas the cow is the mother, for she supplies milk to human society. A civilized man is therefore expected to give all protection to the bulls and cows.

The demigods, or the living entities who live in the higher planets, are far superior to human beings. Since they have better arrangements for living conditions, they live far more luxuriously than human beings, yet they are all devotees of the Lord. The Lord incarnates in different forms, such as those of a fish, a tortoise, a hog, and a combined lion and man, just to give protection to civilized man, the cow and the demigods, who are directly responsible for the regulative life of progressive self-realization. The whole system of the material creation is planned so that the conditioned souls may have the opportunity for self-realization. One who takes advantage of such an arrangement is called a demigod or civilized man. The cow is meant to help maintain such a high standard of living.

The Lord's pastimes for the protection of the twice-born civilized men, the cows and the demigods are all transcendental. A human being is inclined to hear good narrations and stories, and therefore there are so many books, magazines and newspapers on the market to satisfy the interests of the developed soul. But the pleasure in such literature, after it is read once, becomes stale, and people do not take any interest in reading such literature repeatedly. In fact, newspapers are read for less than an hour and then thrown in the dustbins as rubbish. The case is similar with all other mundane literatures. But the beauty of transcendental literatures like Bhagavad-gītā and Śrīmad-Bhāgavatam is that they never become old. They have been read in the world by civilized man for the last five thousand years, and they have never become old. They are ever fresh to the learned scholars and devotees, and even by daily repetition of the verses of Bhagavad-gītā and Śrīmad-Bhāgavatam, there is no satiation for devotees like Vidura. Vidura might have heard the pastimes of the Lord many, many times before he met Maitreya, but still he wanted the same narrations to be repeated because he was never satiated by hearing them. That is the transcendental nature of the Lord's glorious pastimes.

TEXT 8

yais tattva-bhedair adhiloka-nātho

lokān alokān saha lokapālān

acīkḷpad yatra hi sarva-sattva-

nikāya-bhedo 'dhikṛtaḥ pratītaḥ

SYNONYMS

yaiḥ-by whom; tattva-truth; bhedaiḥ-by differentiation; adhiloka-nāthaḥ-the King of the kings; lokān-planets; alokān-planets of the lower region; saha-along with; loka-pālān-respective kings; acīkḷpat-planned; yatra-wherein; hi-certainly; sarva-all; sattva-existence; nikāya-living entities; bhedaḥ-difference; adhikṛtaḥ-occupied; pratītaḥ-it so appears.

The Supreme King of all kings has created different planets and places of habitation where living entities are situated in terms of the modes of nature and work, and He has created their different kings and rulers.

Lord Kṛṣṇa is the chief King of all kings, and He has created different planets for all kinds of living entities. Even on this planet there are different places for inhabitation by different types of men. There are places like deserts, ice lands, and valleys in mountainous countries, and in each of them there are different kinds of men born of different modes of nature according to their past deeds. There are people in the Arabian deserts and in the valleys of the Himalayan Mountains, and the inhabitants of these two places differ from one another, just as the inhabitants of the ice lands also differ from them. Similarly, there are also different planets. The planets below the earth down to the Pātāla planet are full of various kinds of living beings; no planet is vacant, as wrongly imagined by the modern so-called scientist. In Bhagavad-gītā we find it said by the Lord that the living entities are sarva-gata, or present in every sphere of life. So there is no doubt that on other planets there are also inhabitants like us, sometimes with greater intelligence and greater opulence. The living conditions for those of greater intelligence are more luxurious than on this earth. There are also planets where no sunlight reaches, and there are living entities who must live there due to their past deeds. All such plans for living conditions are made by the Supreme Lord, and Vidura requested Maitreya to describe this for the sake of further enlightenment.

TEXT 9

yena prajānām uta ātma-karma-

rūpābhidhānāṁ ca bhidāṁ vyadhatta

nārāyaṇo viśvasṛg ātma-yonir

etac ca no varṇaya vipra-varya

SYNONYMS

yena-by which; prajānām-of those who are born; uta-as also; ātma-karma-destined engagement; rūpa-form and feature; abhidhānām-endeavors; ca-also; bhidām-differentiation; vyadhatta-dispersed; nārāyaṇaḥ-the Supreme Personality of Godhead; viśvasṛk-the creator of the universe; ātma-yoniḥ-self-sufficient; etat-all these; ca-also; naḥ-unto us; varṇaya-describe; vipra-varya-O chief amongst the brāhmaṇas.

O chief amongst the brāhmaṇas, please also describe how Nārāyaṇa, the creator of the universe and the self-sufficient Lord, has differently created the natures, activities, forms, features and names of the different living creatures.

Every living being is under the plan of his natural inclinations in terms of the modes of material nature. His work is manifested in terms of the nature of the three modes, his form and bodily features are designed according to his work, and his name is designated according to his bodily features. For example, the higher classes of men are white (śukla), and the lower classes of men are black. This division of white and black is in terms of one's white and black duties of life. Pious acts lead one to take birth in a good and highly placed family, to become rich, to become learned, and to acquire beautiful bodily features. Impious acts lead one to become poor by parentage, to be always in want, to become a fool or illiterate and to acquire ugly bodily features. Vidura requested Maitreya to explain these differences between all the living creatures made by Nārāyaṇa, the Supreme Personality of Godhead.

TEXT 10

parāvareṣāṁ bhagavan vratāni

śrutāni me vyāsa-mukhād abhīkṣṇam

atṛpnuma kṣulla-sukhāvahānāṁ

teṣām ṛte kṛṣṇa-kathāmṛtaughāt

SYNONYMS

para-higher; avareṣām-of these lower; bhagavan-O my lord, O great one; vratāni-occupations; śrutāni-heard; me-by me; vyāsa-Vyāsa; mukhāt-from the mouth; abhīkṣṇam-repeatedly; atṛpnuma-I am satisfied; kṣulla-little; sukha-āvahānām-that which causes happiness; teṣām-out of that; ṛte-without; kṛṣṇa-kathā-talks about the Personality of Godhead, Lord Kṛṣṇa; amṛta-oghāt-from the nectar.

O my lord, I have repeatedly heard about these higher and lower statuses of human society from the mouth of Vyāsadeva, and I am quite satiated with all these lesser subject matters and their happiness. They have not satisfied me with the nectar of topics about Kṛṣṇa.

Because people are very much interested in hearing social and historical presentations, Śrīla Vyāsadeva has compiled many books such as the Purāṇas and Mahābhārata. These books are reading matter for the mass of people, and they were compiled with a view to reviving their God consciousness, now forgotten in the conditional life of material existence. The real purpose of such literatures is not so much to present topics of historical references, but to revive the people's sense of God consciousness. For example, Mahābhārata is the history of the Battle of Kurukṣetra, and common people read it because it is full of topics regarding the social, political and economic problems of human society. But factually the most important part of Mahābhārata is Bhagavad-gītā, which is automatically taught to readers along with the historical narrations of the Battle of Kurukṣetra.

Vidura explained to Maitreya his position of being fully satiated with the knowledge of mundane social and political topics and having no more interest in them. He was anxious to hear transcendental topics regarding Lord Śrī Kṛṣṇa. Because there were insufficient topics directly concerning Kṛṣṇa in the Purāṇas, Mahābhārata, etc., he was not satisfied and wanted to know more about Kṛṣṇa. Kṛṣṇa-kathā, or topics regarding Kṛṣṇa, are transcendental, and there is no satiation in hearing such topics. Bhagavad-gītā is important on account of its being kṛṣṇa-kathā, or speeches delivered by Lord Kṛṣṇa. The story of the Battle of Kurukṣetra may be interesting for the mass of people, but to a person like Vidura, who is highly advanced in devotional service, only kṛṣṇa-kathā and that which is dovetailed with kṛṣṇa-kathā is interesting. Vidura wanted to hear of everything from Maitreya, and so he inquired from him, but he desired that all the topics be in relationship with Kṛṣṇa. As fire is never satisfied in its consumption of firewood, so a pure devotee of the Lord never hears enough about Kṛṣṇa. Historical events and other narrations concerning social and political incidents all become transcendental as soon as they are in relationship with Kṛṣṇa. That is the way to transform mundane things into spiritual identity. The whole world can be transformed into Vaikuṇṭha if all worldly activities are dovetailed with kṛṣṇa-kathā.

There are two important kṛṣṇa-kathās current in the world-Bhagavad-gītā and Śrīmad-Bhāgavatam. Bhagavad-gītā is kṛṣṇa-kathā because it is spoken by Kṛṣṇa, whereas Śrīmad-Bhāgavatam is kṛṣṇa-kathā because it narrates about Kṛṣṇa. Lord Caitanya advised all His disciples to preach kṛṣṇa-kathā all over the world without discrimination because the transcendental value of kṛṣṇa-kathā can purify one and all from material contamination.

TEXT 11

kas tṛpnuyāt tīrtha-pado 'bhidhānāt

satreṣu vaḥ sūribhir īḍyamānāt

yaḥ karṇa-nāḍīṁ puruṣasya yāto

bhava-pradāṁ geha-ratiṁ chinatti

SYNONYMS

kaḥ-who is that man; tṛpnuyāt-that can be satisfied; tīrtha-padaḥ-whose lotus feet are all the places of pilgrimage; abhidhānāt-from the talks of; satreṣu-in human society; vaḥ-one who is; sūribhiḥ-by great devotees; īḍyamānāt-one who is so worshiped; yaḥ-who; karṇa-nāḍīm-in the holes of the ears; puruṣasya-of a man; yātaḥ-entering; bhava-pradām-that which awards births and deaths; geha-ratim-family affection; chinatti-is cut off.

Who in human society can be satisfied without hearing sufficient talk of the Lord, whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by great sages and devotees? Such topics can cut off one's bondage to family affection simply by entering the holes of one's ears.

Kṛṣṇa-kathā is so powerful that simply by entering into a person's ear it can at once give deliverance from the bondage of family affection. Family affection is an illusory manifestation of the external energy, and it is the only impetus for all mundane activities. As long as there is mundane activity and the mind is absorbed in such engagement, one has to undergo the repetition of birth and death in the current material nescience. People are most influenced by the mode of ignorance, and some are influenced by the passionate mode of material nature, and under the spell of these two modes a living being is actuated by the material conception of life. The mundane qualities do not allow a living entity to understand his real position. The qualities of both ignorance and passion strongly bind one to the illusory bodily conception of the self. The best among the fools who are thus deluded are those who engage in altruistic activities under the spell of the material mode of passion. Bhagavad-gītā, which is direct kṛṣṇa-kathā, gives humanity the elementary lesson that the body is perishable and that the consciousness which is spread throughout the body is imperishable. The conscious being, the imperishable self, is eternally existent and cannot be killed under any circumstances, even after the dissolution of the body. Anyone who misunderstands this perishable body to be the self and who works for it in the name of sociology, politics, philanthropy, altruism, nationalism or internationalism, under the false plea of the bodily conception of life, is certainly a fool and does not know the implications of reality and unreality. Some of them are above the modes of ignorance and passion and are situated in the mode of goodness, but mundane goodness is always contaminated by tinges of ignorance and passion. Mundane goodness can enlighten one that the body and the self are different, and one in goodness is concerned with the self and not the body. But due to being contaminated, those in mundane goodness cannot understand the real nature of the self as a person. Their impersonal conception of the self as distinct from the body keeps them in the mode of goodness within material nature, and unless they are attracted by kṛṣṇa-kathā, they will never be liberated from the bondage of material existence. Kṛṣṇa-kathā is the only remedy for all people of the world because it can situate one in pure consciousness of the self and liberate one from material bondage. To preach kṛṣṇa-kathā all over the world, as recommended by Lord Caitanya, is the greatest missionary activity, and all sensible men and women of the world may join in this great movement started by Lord Caitanya.

TEXT 12

munir vivakṣur bhagavad-guṇānāṁ

sakhāpi te bhāratam āha kṛṣṇaḥ

yasmin nṛṇāṁ grāmya-sukhānuvādair

matir gṛhītā nu hareḥ kathāyām

SYNONYMS

muniḥ-the sage; vivakṣuḥ-described; bhagavat-of the Personality of Godhead; guṇānām-transcendental qualities; sakhā-friend; api-also; te-your; bhāratam-the Mahābhārata; āha-has described; kṛṣṇaḥ-Kṛṣṇa-dvaipāyana Vyāsa; yasmin-in which; nṛṇām-of the people; grāmya-worldly; sukha-anuvādaiḥ-pleasure derived from mundane topics; matiḥ-attention; gṛhītā nu-just to draw towards; hareḥ-of the Lord; kathāyām-speeches of (Bhagavad-gītā).

Your friend the great sage Kṛṣṇa-dvaipāyana Vyāsa has already described the transcendental qualities of the Lord in his great work the Mahābhārata. But the whole idea is to draw the attention of the mass of people to kṛṣṇa-kathā [Bhagavad-gītā] through their strong affinity for hearing mundane topics.

The great sage Kṛṣṇa-dvaipāyana Vyāsa is the author of all Vedic literature, of which his works Vedānta-sūtra, Śrīmad-Bhāgavatam and Mahābhārata are very popular readings. As stated in Bhāgavatam (1.4.25), Śrīla Vyāsadeva compiled the Mahābhārata for the less intelligent class of men, who take more interest in mundane topics than in the philosophy of life. The Vedānta-sūtra was compiled for persons already above the mundane topics, who might already have tasted the bitterness of the so-called happiness of mundane affairs. The first aphorism of Vedānta-sūtra is athāto brahma jijñāsā, i.e., only when one has finished the business of mundane inquiries in the marketplace of sense gratification can one make relevant inquiries regarding Brahman, the Transcendence. Those persons who are busy with the mundane inquiries which fill the newspapers and other such literatures are classified as strī-śūdra-dvija-bandhus, or women, the laborer class and unworthy sons of the higher classes (brāhmaṇa, kṣatriya and vaiśya). Such less intelligent men cannot understand the purpose of Vedānta-sūtra, although they may make a show of studying the sūtras in a perverted way. The real purpose of Vedānta-sūtra is explained by the author himself in the Śrīmad-Bhāgavatam, and anyone trying to understand Vedānta-sūtra without reference to Śrīmad-Bhāgavatam is certainly misguided. Such misguided persons, who are interested in the mundane affairs of philanthropic and altruistic work under the misconception of the body as the self, could better take advantage of the Mahābhārata, which was specifically compiled by Śrīla Vyāsadeva for their benefit. The great author has compiled the Mahābhārata in such a way that the less intelligent class of men, who are more interested in mundane topics, may read the Mahābhārata with great relish and in the course of such mundane happiness can also take advantage of Bhagavad-gītā, the preliminary study of Śrīmad-Bhāgavatam or the Vedānta-sūtra. Śrīla Vyāsadeva had no interest in writing a history of mundane activities other than to give less intelligent persons a chance for transcendental realization through Bhagavad-gītā. Vidura's reference to the Mahābhārata indicates that he had heard of the Mahābhārata from Vyāsadeva, his real father, while he was away from home and was touring the places of pilgrimage.

TEXT 13

sā śraddadhānasya vivardhamānā

viraktim anyatra karoti puṁsaḥ

hareḥ padānusmṛti-nirvṛtasya

samasta-duḥkhāpyayam āśu dhatte

SYNONYMS

sā-those topics of Kṛṣṇa, or kṛṣṇa-kathā; śraddadhānasya-of one who is anxious to hear; vivardhamānā-gradually increasing; viraktim-indifference; anyatra-in other things (than such topics); karoti-does; puṁsaḥ-of one who is so engaged; hareḥ-of the Lord; pada-anusmṛti-constant remembrance of the lotus feet of the Lord; nirvṛtasya-one who has achieved such transcendental bliss; samasta-duḥkha-all miseries; apyayam-vanquished; āśu-without delay; dhatte-executes.

For one who is anxious to engage constantly in hearing such topics, kṛṣṇa-kathā gradually increases his indifference towards all other things. Such constant remembrance of the lotus feet of Lord Kṛṣṇa by the devotee who has achieved transcendental bliss vanquishes all his miseries without delay.

We must certainly know that on the absolute plane kṛṣṇa-kathā and Kṛṣṇa are one and the same. The Lord is the Absolute Truth, and therefore His name, form, quality, etc., which are all understood to be kṛṣṇa-kathā, are nondifferent from Him. Bhagavad-gītā, being spoken by the Lord, is as good as the Lord Himself. When a sincere devotee reads Bhagavad-gītā, this is as good as seeing the Lord face to face in his personal presence, but this is not so for the mundane wrangler. All the potencies of the Lord are there when one reads Bhagavad-gītā, provided it is read in the way recommended in the Gītā by the Lord Himself. One cannot foolishly manufacture an interpretation of Bhagavad-gītā and still bring about transcendental benefit. Anyone who tries to squeeze some artificial meaning or interpretation from Bhagavad-gītā for an ulterior motive is not śraddadhāna-puṁsaḥ (one engaged anxiously in bona fide hearing of kṛṣṇa-kathā). Such a person cannot derive any benefit from reading Bhagavad-gīta, however great a scholar he may be in the estimation of a layman. The śraddadhāna, or faithful devotee, can actually derive all the benefits of Bhagavad-gītā because by the omnipotency of the Lord he achieves the transcendental bliss which vanquishes attachment and nullifies all concomitant material miseries. Only the devotee, by his factual experience, can understand the import of this verse spoken by Vidura. The pure devotee of the Lord enjoys life by constantly remembering the lotus feet of the Lord by hearing kṛṣṇa-kathā. For such a devotee there is no such thing as material existence, and the much advertised bliss of brahmānanda is like a fig for the devotee who is in the midst of the transcendental ocean of bliss.

TEXT 14

tāñ chocya-śocyān avido 'nuśoce

hareḥ kathāyāṁ vimukhān aghena

kṣiṇoti devo 'nimiṣas tu yeṣām

āyur vṛthā-vāda-gati-smṛtīnām

SYNONYMS

tān-all those; śocya-pitiable; śocyān-of the pitiable; avidaḥ-ignorant; anuśoce-I pity; hareḥ-of the Lord; kathāyām-to the topics of; vimukhān-averse; aghena-because of sinful activities; kṣiṇoti-decaying; devaḥ-the Lord; animiṣaḥ-eternal time; tu-but; yeṣām-of whom; āyuḥ-duration of life; vṛthā-uselessly; vāda-philosophical speculations; gati-ultimate goal; smṛtīnām-of those following different rituals.

O sage, persons who because of their sinful activities are averse to the topics of Transcendence and thus ignorant of the purpose of the Mahābhārata [Bhagavad-gītā] are pitied by the pitiable. I also pity them because I see how their duration of life is spoiled by eternal time while they involve themselves in presentations of philosophical speculation, theoretical ultimate goals of life, and different modes of ritual.

According to the modes of material nature, there are three kinds of relationships between human beings and the Supreme Personality of Godhead. Those who are in the modes of ignorance and passion are averse to the existence of God, or else they formally accept the existence of God in the capacity of an order supplier. Above them are those who are in the mode of goodness. This second class of men believe the Supreme Brahman to be impersonal. They accept the cult of bhakti, in which hearing of kṛṣṇa-kathā is the first item, as a means and not the end. Above them are those who are pure devotees. They are situated in the transcendental stage above the mode of material goodness. Such persons are decidedly convinced that the name, form, fame, qualities, etc., of the Personality of Godhead are nondifferent from one another on the absolute plane. For them, hearing of the topics of Kṛṣṇa is equal to meeting with Him face to face. According to this class of men, who are situated in pure devotional service to the Lord, the highest goal of human life is puruṣārtha, devotional service to the Lord, the real mission of life. The impersonalists, because they engage in mental speculation and have no faith in the Personality of Godhead, have no business hearing the topics of Kṛṣṇa. Such persons are pitiable for the first-class pure devotees of the Lord. The pitiable impersonalists pity those who are influenced by the modes of ignorance and passion, but the pure devotees of the Lord take pity on them both because both waste their most valuable time in the human form of life in false pursuits, sense enjoyment and mental speculative presentations of different theories and goals of life.

TEXT 15

tad asya kauṣārava śarma-dātur

hareḥ kathām eva kathāsu sāram

uddhṛtya puṣpebhya ivārta-bandho

śivāya naḥ kīrtaya tīrtha-kīrteḥ

SYNONYMS

tat-therefore; asya-His; kauṣārava-O Maitreya; śarma-dātuḥ-of one who awards good fortune; hareḥ-of the Lord; kathām-topics; eva-only; kathāsu-of all topics; sāram-the essence; uddhṛtya-by quoting; puṣpebhyaḥ-from the flowers; iva-like that; ārta-bandho-O friend of the distressed; śivāya-for welfare; naḥ-of us; kīrtaya-kindly describe; tīrtha-pilgrimage; kīrteḥ-of glorious.

O Maitreya, O friend of the distressed, the glories of the Supreme Lord can alone do good for people all over the world. Therefore, just as bees collect honey from flowers, kindly describe the essence of all topics-the topics of the Lord.

There are many topics for different persons in different modes of material nature, but the essential topics are those in relationship with the Supreme Lord. Unfortunately, materially affected conditioned souls are all more or less averse to topics of the Supreme Lord because some of them do not believe in the existence of Cod and some of them believe only in the impersonal feature of the Lord. In both cases there is nothing for them to say of God. Both the nonbelievers and the impersonalists deny the essence of all topics; therefore, they engage in topics of relativity in various ways, either in sense gratification or in mental speculation. For the pure devotees like Vidura, the topics of both the mundaners and the mental speculators are useless in all respects. Thus Vidura requested Maitreya to talk of the essence only, the talks of Kṛṣṇa, and nothing else.

TEXT 16

sa viśva-janma-sthiti-saṁyamārthe

kṛtāvatāraḥ pragṛhīta-śaktiḥ

cakāra karmāṇy atipūruṣāṇi

yānīśvaraḥ kīrtaya tāni mahyam

SYNONYMS

saḥ-the Personality of Godhead; viśva-universe; janma-creation; sthiti-maintenance; saṁyama-arthe-with a view to perfect control; kṛta-accepted; avatāraḥ-incarnation; pragṛhīta-accomplished with; śaktiḥ-potency; cakāra-performed; karmāṇi-transcendental activities; ati-pūruṣāṇi-superhuman; yāni-all those; īśvaraḥ-the Lord; kīrtaya-please chant; tāni-all those; mahyam-unto me.

Kindly chant all those superhuman transcendental activities of the supreme controller, the Personality of Godhead, who accepted incarnations fully equipped with all potency for the full manifestation and maintenance of the cosmic creation.

Vidura was undoubtedly very eager to hear about Lord Kṛṣṇa in particular, but he was overwhelmed because Lord Kṛṣṇa had just passed away from the visible world. He therefore wanted to hear about Him in His puruṣa incarnations, which He manifests with full potencies for the creation and maintenance of the cosmic world. The activities of the puruṣa incarnations are but an extension of the activities of the Lord. This hint was given by Vidura to Maitreya because Maitreya could not decide which part of the activities of Lord Kṛṣṇa should he chanted.

TEXT 17

śrī-śuka uvāca

sa evaṁ bhagavān pṛṣṭaḥ

kṣattrā kauṣāravo muniḥ

puṁsāṁ niḥśreyasārthena

tam āha bahu-mānayan

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-he; evam-thus; bhagavān-the great sage; pṛṣṭaḥ-being requested; kṣattrā-by Vidura; kauṣāravaḥ-Maitreya; muniḥ-the great sage; puṁsām-for all people; niḥśreyasa-for the greatest welfare; arthena-for that; tam-unto him; āha-narrated; bahu-greatly; mānayan-honoring.

Śukadeva Gosvāmī said: The great sage Maitreya Muni, after honoring Vidura very greatly, began to speak, at Vidura's request, for the greatest welfare of all people.

The great sage Maitreya Muni is described here as bhagavān because he surpassed all ordinary human beings in learning and experience. Thus his selection of the greatest welfare service for the world is considered authoritative. The all-inclusive welfare service for the entire human society is devotional service to the Lord, and, as requested by Vidura, the sage described the same very appropriately.

TEXT 18

maitreya uvāca

sādhu pṛṣṭaṁ tvayā sādho

lokān sādhv anugṛhṇatā

kīrtiṁ vitanvatā loke

ātmano 'dhokṣajātmanaḥ

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; sādhu-all good; pṛṣṭam-I am asked; tvayā-by you; sādho-O good one; lokān-all the people; sādhu anugṛhṇatā-showing mercy in goodness; kīrtim-glories; vitanvatā-broadcasting; loke-in the world; ātmanaḥ-of the self; adhokṣaja-the Transcendence; ātmanaḥ-mind.

Śrī Maitreya said: O Vidura, all glory unto you. You have inquired from me of the greatest of all goodness, and thus you have shown your mercy both to the world and to me because your mind is always absorbed in thoughts of the Transcendence.

Maitreya Muni, who was experienced in the science of Transcendence, could understand that Vidura's mind was fully absorbed in Transcendence. Adhokṣaja means that which transcends the limits of sense perception or sensuous experience. The Lord is transcendental to our sense experience, but He reveals Himself to the sincere devotee. Because Vidura was always absorbed in thought of the Lord, Maitreya could estimate Vidura's transcendental value. He appreciated the valuable inquiries of Vidura and thus thanked him with great honor.

TEXT 19

naitac citraṁ tvayi kṣattar

bādarāyaṇa-vīryaje

gṛhīto 'nanya-bhāvena

yat tvayā harir īśvaraḥ

SYNONYMS

na-never; etat-such inquiries; citram-very wonderful; tvayi-in you; kṣattaḥ-O Vidura; bādarāyaṇa-of Vyāsadeva; vīrya-je-born from the semen; gṛhītaḥ-accepted; ananya-bhāvena-without deviation from the thought; yat-because; tvayā-by you; hariḥ-the Personality of Godhead; īśvaraḥ-the Lord.

O Vidura, it is not at all wonderful that you have so accepted the Lord without deviation of thought, for you were born from the semen of Vyāsadeva.

The value of great parentage and noble birth is evaluated here in connection with the birth of Vidura. The culture of a human being begins when the father invests his semen in the womb of the mother. According to his status of work, a living entity is placed in a particular father's semen, and because Vidura was not an ordinary living entity, he was given the chance to be born from the semen of Vyāsa. The birth of a human being is a great science, and therefore reformation of the act of impregnation according to the Vedic ritual called Garbhādhāna-saṁskāra is very important for generating good population. The problem is not to check the growth of the population, but to generate good population on the level of Vidura, Vyāsa and Maitreya. There is no need to check the growth of population if the children are born as human beings with all precautions regarding their birth. So-called birth control is not only vicious but also useless.

TEXT 20

māṇḍavya-śāpād bhagavān

prajā-saṁyamano yamaḥ

bhrātuḥ kṣetre bhujiṣyāyāṁ

jātaḥ satyavatī-sutāt

SYNONYMS

māṇḍavya-the great ṛṣi Māṇḍavya Muni; śāpāt-by his curse; bhagavān-the greatly powerful; prajā-one who is born; saṁyamanaḥ-controller of death; yamaḥ-known as Yamarāja; bhrātuḥ-of the brother; kṣetre-in the wife; bhujiṣyāyām-kept; jātaḥ-born; satyavatī-Satyavatī (the mother of both Vicitravīrya and Vyāsadeva); sutāt-by the son (Vyāsadeva).

I know that you are now Vidura due to the cursing of Māṇḍavya Muni and that formerly you were King Yamarāja, the great controller of living entities after their death. You were begotten by the son of Satyavatī, Vyāsadeva, in the kept wife of his brother.

Māṇḍavya Muni was a great sage (cf. Bhāg. 1.13.1), and Vidura was formerly the controller Yamarāja, who takes charge of the living entities after death. Birth, maintenance and death are three conditional states of the living entities who are within the material world. As the appointed controller after death, Yamarāja once tried Māṇḍavya Muni for his childhood profligacy and ordered him to be pierced with a lance. Māṇḍavya, being angry at Yamarāja for awarding him undue punishment, cursed him to become a śūdra (member of the less intelligent laborer class). Thus Yamarāja took birth in the womb of the kept wife of Vicitravīrya from the semen of Vicitravīrya's brother, Vyāsadeva. Vyāsadeva is the son of Satyavatī by the great King Śāntanu, the father of Bhīṣmadeva. This mysterious history of Vidura was known to Maitreya Muni because he happened to be a contemporary friend of Vyāsadeva's. In spite of Vidura's birth from the womb of a kept wife, because he had otherwise high parentage and great connection he inherited the highest talent of becoming a great devotee of the Lord. To take birth in such a great family is understood to be an advantage for attaining devotional life. Vidura was given this chance due to his previous greatness.

TEXT 21

bhavān bhagavato nityaṁ

sammataḥ sānugasya ha

yasya jñānopadeśāya

mādiśad bhagavān vrajan

SYNONYMS

bhavān-your good self; bhagavataḥ-of the Personality of Godhead; nityam-eternal; sammataḥ-recognized; sa-anugasya-one of the associates; ha-have been; yasya-of whom; jñāna-knowledge; upadeśāya-for instructing; mā-unto me; ādiśat-so ordered; bhagavān-the Personality of Godhead; vrajan-while returning to His abode.

Your good self is one of the eternal associates of the Supreme Personality of Godhead for whose sake the Lord, while going back to His abode, left instructions with me.

Yamarāja, the great controller of life after death, decides the living entities' destinies in their next lives. He is surely among the most confidential representatives of the Lord. Such confidential posts are offered to great devotees of the Lord who are as good as His eternal associates in the spiritual sky. And because Vidura happened to be among them, the Lord, while returning to Vaikuṇṭha, left instructions for Vidura with Maitreya Muni. Generally the eternal associates of the Lord in the spiritual sky do not come to the material world. Sometimes they come, however, by the order of the Lord-not to hold any administrative post, but to associate with the Lord in person or to propagate the message of God in human society. Such empowered representatives are called śaktyāveśa-avatāras, or incarnations invested with transcendental power of attorney.

TEXT 22

atha te bhagaval-līlā

yoga-māyorubṛṁhitāḥ

viśva-sthity-udbhavāntārthā

varṇayāmy anupūrvaśaḥ

SYNONYMS

atha-therefore; te-unto you; bhagavat-pertaining to the Personality of Godhead; līlāḥ-pastimes; yoga-māyā-energy of the Lord; uru-greatly; bṛṁhitāḥ-extended by; viśva-of the cosmic world; sthiti-maintenance; udbhava-creation; anta-dissolution; arthāḥ-purpose; varṇayāmi-I shall describe; anupūrvaśaḥ-systematically.

I shall therefore describe to you the pastimes by which the Personality of Godhead extends His transcendental potency for the creation, maintenance and dissolution of the cosmic world as they occur one after another.

The omnipotent Lord, by His different energies, can perform anything and everything He likes. The creation of the cosmic world is done by His yogamāyā energy.

TEXT 23

bhagavān eka āsedam

agra ātmātmanāṁ vibhuḥ

ātmecchānugatāv ātmā

nānā-maty-upalakṣaṇaḥ

SYNONYMS

bhagavān-the Personality of Godhead; ekaḥ-one without a second; āsa-was there; idam-this creation; agre-prior to the creation; ātmā-in His own form; ātmanām-of the living entities; vibhuḥ-master; ātmā-Self; icchā-desire; anugatau-being merged in; ātmā-Self; nānā-mati-different vision; upalakṣaṇaḥ-symptoms.

The Personality of Godhead, the master of all living entities, existed prior to the creation as one without a second. It is by His will only that creation is made possible and again everything merges in Him. This Supreme Self is symptomized by different names.

The great sage here begins to explain the purpose of the four original verses of the Śrīmad-Bhāgavatam. Although they have no access to the Śrīmad-Bhāgavatam, the followers of the Māyāvāda (impersonalist) school sometimes screw out an imaginary explanation of the original four verses, but we must accept the actual explanation given herein by Maitreya Muni because he, along with Uddhava, personally heard it directly from the Lord. The first line of the original four verses runs, aham evāsam evāgre. The word aham is misinterpreted by the Māyāvāda school into meanings which no one but the interpreter can understand. Here aham is explained as the Supreme Personality of Godhead, not the individual living entities. Before the creation, there was only the Personality of Godhead; there were no puruṣa incarnations and certainly no living entities, nor was there the material energy, by which the manifested creation is effected. The puruṣa incarnations and all the different energies of the Supreme Lord were merged in Him only.

The Personality of Godhead is described herein as the master of all other living entities. He is like the sun disc, and the living entities are like the molecules of the sun's rays. This existence of the Lord before the creation is confirmed by the śrutis: vāsudevo vā idaṁ agra āsīt na brahmā na ca śaṅkaraḥ, eko vai nārāyaṇa āsīn na brahmā neśānāḥ. Because everything that be is an emanation from the Personality of Godhead, He always exists alone without a second. He can so exist because He is all-perfect and omnipotent. Everything other than Him, including His plenary expansions, the viṣṇu-tattvas, is His part and parcel. Before the creation there were no Kāraṇārṇavaśāyī or Garbhodakaśāyī or Kṣīrodakaśāyī Viṣṇus, or was there Brahmā nor Śaṅkara. The Viṣṇu plenary expansion and the living entities beginning from Brahmā are separated parts and parcels. Although the spiritual existence was there with the Lord, the material existence was dormant in Him. By His will only is the material manifestation done and undone. The diversity of the Vaikuṇṭhaloka is one with the Lord, just as the diversity of soldiers is one with and the same as the king. As explained in Bhagavad-gītā (9.7), the material creation takes place at intervals by the will of the Lord, and in the periods between dissolution and creation, the living entities and the material energy remain dormant in Him.

TEXT 24

sa vā eṣa tadā draṣṭā

nāpaśyad dṛśyam ekarāṭ

mene 'santam ivātmānaṁ

supta-śaktir asupta-dṛk

SYNONYMS

saḥ-the Personality of Godhead; vā-either; eṣaḥ-all these; tadā-at that time; draṣṭā-the seer; na-did not; apaśyat-see; dṛśyam-the cosmic creation; eka-rāṭ-undisputed proprietor; mene-thought like this; asantam-nonexistent; iva-like that; ātmānam-plenary manifestations; supta-unmanifested; śaktiḥ-material energy; asupta-manifested; dṛk-internal potency.

The Lord, the undisputed proprietor of everything, was the only seer. The cosmic manifestation was not present at that time, and thus He felt imperfect without His plenary and separated parts and parcels. The material energy was dormant, whereas the internal potency was manifested.

The Lord is the supreme seer because only by His glance did the material energy become active for cosmic manifestation. At that time the seer was there, but the external energy, over which the glance of the Lord is cast, was not present. He felt somewhat insufficient, like a husband feeling lonely in the absence of his wife. This is a poetic simile. The Lord wanted to create the cosmic manifestation to give another chance to the conditioned souls who were dormant in forgetfulness. The cosmic manifestation gives the conditioned souls a chance to go back home, back to Godhead, and that is its main purpose. The Lord is so kind that in the absence of such a manifestation He feels something wanting, and thus the creation takes place. Although the creation of the internal potency was manifested, the other potency appeared to be sleeping, and the Lord wanted to awaken her to activity, just as a husband wants to awaken his wife from the sleeping state for enjoyment. It is the compassion of the Lord for the sleeping energy that He wants to see her awaken for enjoyment like the other wives who are awake. The whole process is to enliven the sleeping conditioned souls to the real life of spiritual consciousness so that they may thus become as perfect as the ever-liberated souls in the Vaikuṇṭhalokas. Since the Lord is sac-cid-ānanda-vigraha [Bs. 5.1], He likes every part and parcel of His different potencies to take part in the blissful rasa because participation with the Lord in His eternal rāsa-līlā is the highest living condition, perfect in spiritual bliss and eternal knowledge.

TEXT 25

sā vā etasya saṁdraṣṭuḥ

śaktiḥ sad-asad-ātmikā

māyā nāma mahā-bhāga

yayedaṁ nirmame vibhuḥ

SYNONYMS

sā-that external energy; vā-is either; etasya-of the Lord; saṁdraṣṭuḥ-of the perfect seer; śaktiḥ-energy; sat-asat-ātmikā-as both the cause and the effect; māyā nāma-called by the name māyā; mahā-bhāga-O fortunate one; yayā-by which; idam-this material world; nirmame-constructed; vibhuḥ-the Almighty.

The Lord is the seer, and the external energy, which is seen, works as both cause and effect in the cosmic manifestation. O greatly fortunate Vidura, this external energy is known as māyā or illusion, and through her agency only is the entire material manifestation made possible.

The material nature, known as māyā, is both the material and efficient cause of the cosmos, but in the background the Lord is the consciousness for all activities. As in the individual body the consciousness is the source of all energies of the body, so the supreme consciousness of the Lord is the source of all energies in material nature. This is confirmed in Bhagavad-gītā (9.10) as follows:

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

"Throughout all the energies of material nature there is the hand of the Supreme Lord as the final superintendent. Due to this supreme cause only, the activities of material nature appear planned and systematic, and all thing regularly evolve."

TEXT 26

kāla-vṛttyā tu māyāyāṁ

guṇa-mayyām adhokṣajaḥ

puruṣeṇātma-bhūtena

vīryam ādhatta vīryavān

SYNONYMS

kāla-the eternal time; vṛttyā-by the influence of; tu-but; māyāyām-in the external energy; guṇa-mayyām-in the qualitative modes of nature; adhokṣajaḥ-the Transcendence; puruṣeṇa-by the puruṣa incarnation; ātma-bhūtena-who is the plenary expansion of the Lord; vīryam-the seeds of the living entities; ādhatta-impregnated; vīryavān-the Supreme Living Being.

The Supreme Living Being in His feature as the transcendental puruṣa incarnation, who is the Lord's plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear.

The offspring of any living being is born after the father impregnates the mother with semen, and the living entity floating in the semen of the father takes the shape of the mother's form. Similarly, mother material nature cannot produce any living entity from her material elements unless and until she is impregnated with living entities by the Lord Himself. That is the mystery of the generation of the living entities. This impregnating process is performed by the first puruṣa incarnation, Kāraṇārṇavaśāyī Viṣṇu. Simply by His glance over material nature, the whole matter is accomplished.

We should not understand the process of impregnation by the Personality of Godhead in terms of our conception of sex. The omnipotent Lord can impregnate just by His eyes, and therefore He is called all-potent. Each and every part of His transcendental body can perform each and every function of the other parts. This is confirmed in the Brahma-saṁhitā (5.32): aṅgāni yasya sakalendriya-vṛttimanti. In Bhagavad-gītā (14.3) also, the same principle is confirmed: mama yonir mahad-brahma tasmin garbhaṁ dadhāmy aham. When the cosmic creation is manifested, the living entities are directly supplied from the Lord; they are never products of material nature. Thus, no scientific advancement of material science can ever produce a living being. That is the whole mystery of the material creation. The living entities are foreign to matter, and thus they cannot be happy unless they are situated in the same spiritual life as the Lord. The mistaken living being, out of forgetfulness of this original condition of life, unnecessarily wastes time trying to become happy in the material world. The whole Vedic process is to remind one of this essential feature of life. The Lord offers the conditioned soul a material body for his so-called enjoyment, but if one does not come to his senses and enter into spiritual consciousness, the Lord again puts him in the unmanifested condition as it existed in the beginning of the creation. The Lord is described here as vīryavān, or the greatest potent being, because He impregnates material nature with innumerable living entities who are conditioned from time immemorial.

TEXT 27

tato 'bhavan mahat-tattvam

avyaktāt kāla-coditāt

vijñānātmātma-deha-sthaṁ

viśvaṁ vyañjaṁs tamo-nudaḥ

SYNONYMS

tataḥ-thereafter; abhavat-came into existence; mahat-supreme; tattvam-sum total; avyaktāt-from the unmanifested; kāla-coditāt-by the interaction of time; vijñāna-ātmā-unalloyed goodness; ātma-deha-stham-situated on the bodily self; viśvam-complete universes; vyañjan-manifesting; tamaḥ-nudaḥ-the supreme light.

Thereafter, influenced by the interactions of eternal time, the supreme sum total of matter called the mahat-tattva became manifested, and in this mahat-tattva the unalloyed goodness, the Supreme Lord, sowed the seeds of universal manifestation out of His own body.

In due course of time, the impregnated material energy was manifested first as the total material ingredients. Everything takes its own time to fructify, and therefore the word kāla-coditāt, "influenced by time," is used herein. The mahat-tattva is the total consciousness because a portion of it is represented in everyone as the intellect. The mahat-tattva is directly connected with the supreme consciousness of the Supreme Being, but still it appears as matter. The mahat-tattva, or shadow of pure consciousness, is the germinating place of all creation. It is pure goodness with the slight addition of the material mode of passion, and therefore activity is generated from this point.

TEXT 28

so 'py aṁśa-guṇa-kālātmā

bhagavad-dṛṣṭi-gocaraḥ

ātmānaṁ vyakarod ātmā

viśvasyāsya sisṛkṣayā

SYNONYMS

saḥ-mahat-tattva; api-also; aṁśa-puruṣa plenary expansion; guṇa-chiefly the quality of ignorance; kāla-the duration of time; ātmā-full consciousness; bhagavat-the Personality of Godhead; dṛṣṭi-gocaraḥ-range of sight; ātmānam-many different forms; vyakarot-differentiated; ātmā-reservoir; viśvasya-the would-be entities; asya-of this; sisṛkṣayā-generates the false ego.

Thereafter the mahat-tattva differentiated itself into many different forms as the reservoir of the would-be entities. The mahat-tattva is chiefly in the mode of ignorance, and it generates the false ego. It is a plenary expansion of the Personality of Godhead, with full consciousness of creative principles and time for fructification.

The mahat-tattva is the via medium between pure spirit and material existence. It is the junction of matter and spirit wherefrom the false ego of the living entity is generated. All living entities are differentiated parts and parcels of the Personality of Godhead. Under the pressure of false ego, the conditioned souls, although parts and parcels of the Supreme Personality of Godhead, claim to be the enjoyers of material nature. This false ego is the binding force of material existence. The Lord again and again gives a chance to the bewildered conditioned souls to get free from this false ego, and that is why the material creation takes place at intervals. He gives the conditioned souls all facilities for rectifying the activities of the false ego, but He does not interfere with their small independence as parts and parcels of the Lord.

TEXT 29

mahat-tattvād vikurvāṇād

ahaṁ-tattvaṁ vyajāyata

kārya-kāraṇa-kartrātmā

bhūtendriya-mano-mayaḥ

vaikārikas taijasaś ca

tāmasaś cety ahaṁ tridhā

SYNONYMS

mahat-the great; tattvāt-from the causal truth; vikurvāṇāt-being transformed; aham-false ego; tattvam-material truth; vyajāyata-became manifested; kārya-effects; kāraṇa-cause; kartṛ-doer; ātmā-soul or source; bhūta-material ingredients; indriya-senses; manaḥ-mayaḥ-hovering on the mental plane; vaikārikaḥ-the mode of goodness; taijasaḥ-the mode of passion; ca-and; tāmasaḥ-the mode of ignorance; ca-and; iti-thus; aham-false ego; tridhā-three kinds.

Mahat-tattva, or the great causal truth, transforms into false ego, which is manifested in three phases-cause, effect and the doer. All such activities are on the mental plane and are based on the material elements, gross senses and mental speculation. The false ego is represented in three different modes-goodness, passion and ignorance.

A pure living entity in his original spiritual existence is fully conscious of his constitutional position as an eternal servitor of the Lord. All souls who are situated in such pure consciousness are liberated, and therefore they eternally live in bliss and knowledge in the various Vaikuṇṭha planets in the spiritual sky. When the material creation is manifested, it is not meant for them. The eternally liberated souls are called nitya-muktas, and they have nothing to do with the material creation. The material creation is meant for rebellious souls who are not prepared to accept subordination under the Supreme Lord. This spirit of false lordship is called false ego. It is manifested in three modes of material nature, and it exists in mental speculation only. Those who are in the mode of goodness think that each and every person is God, and thus they laugh at the pure devotees, who try to engage in the transcendental loving service of the Lord. Those who are puffed up by the mode of passion try to lord it over material nature in various ways. Some of them engage in altruistic activities as if they were agents appointed to do good to others by their mental speculative plans. Such men accept the standard ways of mundane altruism, but their plans are made on the basis of false ego. This false ego extends to the limit of becoming one with the Lord. The last class of egoistic conditioned souls-those in the mode of ignorance-are misguided by identification of the gross body with the self. Thus, all their activities are centered around the body only. All these persons are given the chance to play with false egoistic ideas, but at the same time the Lord is kind enough to give them a chance to take help from scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam so that they may understand the science of Kṛṣṇa and thus make their lives successful. The entire material creation, therefore, is meant for the falsely egoistic living entities hovering on the mental plane under different illusions in the modes of material nature.

TEXT 30

ahaṁ-tattvād vikurvāṇān

mano vaikārikād abhūt

vaikārikāś ca ye devā

arthābhivyañjanaṁ yataḥ

SYNONYMS

aham-tattvāt-from the principle of false ego; vikurvāṇāt-by transformation; manaḥ-the mind; vaikārikāt-by interaction with the mode of goodness; abhūt-generated; vaikārikāḥ-by interaction with goodness; ca-also; ye-all these; devāḥ-demigods; artha-the phenomenon; abhivyañjanam-physical knowledge; yataḥ-the source.

The false ego is transformed into mind by interaction with the mode of goodness. All the demigods who control the phenomenal world are also products of the same principle, namely the interaction of false ego and the mode of goodness.

False ego interacting with the different modes of material nature is the source of all materials in the phenomenal world.

TEXT 31

taijasānīndriyāṇy eva

jñāna-karma-mayāni ca

SYNONYMS

taijasāni-the mode of passion; indriyāṇi-the senses; eva-certainly; jñāna-knowledge, philosophical speculations; karma-fruitive activities; mayāni-predominating; ca-also.

The senses are certainly products of the mode of passion in false ego, and therefore philosophical speculative knowledge and fruitive activities are predominantly products of the mode of passion.

The chief function of the false ego is godlessness. When a person forgets his constitutional position as an eternally subordinate part and parcel of the Supreme Personality of Godhead and wants to be happy independently, he functions mainly in two ways. He first attempts to act fruitively for personal gain or sense gratification, and after attempting such fruitive activities for a considerable time, when he is frustrated he becomes a philosophical speculator and thinks himself to be on the same level as God. This false idea of becoming one with the Lord is the last snare of the illusory energy, which traps a living entity into the bondage of forgetfulness under the spell of false ego.

The best means of liberation from the clutches of false ego is to give up the habit of philosophical speculation regarding the Absolute Truth. One should know definitely that the Absolute Truth is never realized by the philosophical speculations of the imperfect egoistic person. The Absolute Truth, or the Supreme Personality of Godhead, is realized by hearing about Him in all submission and love from a bona fide authority who is a representative of the twelve great authorities mentioned in the Śrīmad-Bhāgavatam. By such an attempt only can one conquer the illusory energy of the Lord, although for others she is unsurpassable, as confirmed in Bhagavad-gītā (7.14).

TEXT 32

tāmaso bhūta-sūkṣmādir

yataḥ khaṁ liṅgam ātmanaḥ

SYNONYMS

tāmasaḥ-from the mode of passion; bhūta-sūkṣma-ādiḥ-subtle sense objects; yataḥ-from which; kham-the sky; liṅgam-symbolic representation; ātmanaḥ-of the Supreme Soul.

The sky is a product of sound, and sound is the transformation of egoistic passion. In other words, the sky is the symbolic representation of the Supreme Soul.

In the Vedic hymns it is said, etasmād ātmanaḥ ākāśaḥ sambhūtaḥ. The sky is the symbolic representation of the Supreme Soul. Those who are egoistic in passion and ignorance cannot conceive of the Personality of Godhead. For them the sky is the symbolic representation of the Supreme Soul.

TEXT 33

kāla-māyāṁśa-yogena

bhagavad-vīkṣitaṁ nabhaḥ

nabhaso 'nusṛtaṁ sparśaṁ

vikurvan nirmame 'nilam

SYNONYMS

kāla-time; māyā-external energy; aṁśa-yogena-partly mixed; bhagavat-the Personality of Godhead; vīkṣitam-glanced over; nabhaḥ-the sky; nabhasaḥ-from the sky; anusṛtam-being so contacted; sparśam-touch; vikurvat-being transformed; nirmame-was created; anilam-the air.

Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced.

All material creations take place from subtle to gross. The entire universe has developed in that manner. From the sky developed the touch sensation, which is a mixture of eternal time, the external energy and the glance of the Personality of Godhead. The touch sensation developed into the air in the sky. Similarly, all other gross matter also developed from subtle to gross: sound developed into sky, touch developed into air, form developed into fire, taste developed into water, and smell developed into earth.

TEXT 34

anilo 'pi vikurvāṇo

nabhasoru-balānvitaḥ

sasarja rūpa-tanmātraṁ

jyotir lokasya locanam

SYNONYMS

anilaḥ-air; api-also; vikurvāṇaḥ-being transformed; nabhasā-sky; uru-bala-anvitaḥ-extremely powerful; sasarja-created; rūpa-form; tat-mātram-sense perception; jyotiḥ-electricity; lokasya-of the world; locanam-light to see.

Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world.

TEXT 35

anilenānvitaṁ jyotir

vikurvat paravīkṣitam

ādhattāmbho rasa-mayaṁ

kāla-māyāṁśa-yogataḥ

SYNONYMS

anilena-by the air; anvitam-interacted; jyotiḥ-electricity; vikurvat-being transformed; paravīkṣitam-being glanced over by the Supreme; ādhatta-created; ambhaḥ rasa-mayam-water with taste; kāla-of eternal time; māyā-aṁśa-and external energy; yogataḥ-by a mixture.

When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste.

TEXT 36

jyotiṣāmbho 'nusaṁsṛṣṭaṁ

vikurvad brahma-vīkṣitam

mahīṁ gandha-guṇām ādhāt

kāla-māyāṁśa-yogataḥ

SYNONYMS

jyotiṣā-electricity; ambhaḥ-water; anusaṁsṛṣṭam-thus created; vikurvat-due to transformation; brahma-the Supreme; vīkṣitam-so glanced over; mahīm-the earth; gandha-smell; guṇām-qualification; ādhāt-was created; kāla-eternal time; māyā-external energy; aṁśa-partially; yogataḥ-by intermixture.

Thereafter the water produced from electricity was glanced over by the Supreme Personality of Godhead and mixed with eternal time and external energy. Thus it was transformed into the earth, which is qualified primarily by smell.

From the descriptions of the physical elements in the above verses it is clear that in all stages the glance of the Supreme is needed with the other additions and alterations. In every transformation, the last finishing touch is the glance of the Lord, who acts as a painter does when he mixes different colors to transform them into a particular color. When one element mixes with another, the number of its qualities increases. For example, the sky is the cause of air. The sky has only one quality, namely sound, but by the interaction of the sky with the glance of the Lord, mixed with eternal time and external nature, the air is produced, which has two qualities-sound and touch. Similarly after the air is created, interaction of sky and air, touched by time and the external energy of the Lord, produces electricity. And after the interaction of electricity with air and sky, mixed with time, external energy and the Lord's glance over them, the water is produced. In the final stage of sky there is one quality, namely sound; in the air two qualities, sound and touch; in the electricity three qualities, namely sound, touch and form; in the water four qualities, sound, touch, form and taste; and in the last stage of physical development the result is earth, which has all five qualities-sound, touch, form, taste and smell. Although they are different mixtures of different materials, such mixtures do not take place automatically, just as a mixture of colors does not take place automatically without the touch of the living painter. The automatic system is factually activated by the glancing touch of the Lord. Living consciousness is the final word in all physical changes. This fact is mentioned in Bhagavad-gītā (9.10) as follows:

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

The conclusion is that the physical elements may work very wonderfully to the laymen's eyes, but their workings actually take place under the supervision of the Lord. Those who can mark only the changes of the physical elements and cannot perceive the hidden hands of the Lord behind them are certainly less intelligent persons, although they may be advertised as great material scientists.

TEXT 37

bhūtānāṁ nabha-ādīnāṁ

yad yad bhavyāvarāvaram

teṣāṁ parānusaṁsargād

yathā saṅkhyaṁ guṇān viduḥ

SYNONYMS

bhūtānām-of all the physical elements; nabhaḥ-the sky; ādīnām-beginning from; yat-as; yat-and as; bhavya-O gentle one; avara-inferior; varam-superior; teṣām-all of them; para-the Supreme; anusaṁsargāt-last touch; yathā-as many; saṅkhyam-number; guṇān-qualities; viduḥ-you may understand.

O gentle one, of all the physical elements, beginning from the sky down to the earth, all the inferior and superior qualities are due only to the final touch of the glance of the Supreme Personality of Godhead.

TEXT 38

ete devāḥ kalā viṣṇoḥ

kāla-māyāṁśa-liṅginaḥ

nānātvāt sva-kriyānīśāḥ

procuḥ prāñjalayo vibhum

SYNONYMS

ete-of all these physical elements; devāḥ-the controlling demigods; kalāḥ-parts and parcels; viṣṇoḥ-of the Supreme Personality of Godhead; kāla-time; māyā-external energy; aṁśa-part and parcel; liṅginaḥ-so embodied; nānātvāt-because of various; sva-kriyā-personal duties; anīśāḥ-not being able to perform; procuḥ-uttered; prāñjalayaḥ-fascinating; vibhum-unto the Lord.

The controlling deities of all the above-mentioned physical elements are empowered expansions of Lord Viṣṇu. They are embodied by eternal time under the external energy, and they are His parts and parcels. Because they were entrusted with different functions of universal duties and were unable to perform them, they offered fascinating prayers to the Lord as follows.

The conception of various controlling demigods who inhabit the higher planetary systems for the management of universal affairs is not imaginary, as proposed by persons with a poor fund of knowledge. The demigods are expanded parts and parcels of the Supreme Lord Viṣṇu, and they are embodied by time, external energy and partial consciousness of the Supreme. Human beings, animals, birds, etc., are also parts and parcels of the Lord and have different material bodies, but they are not the controlling deities of material affairs. They are, rather, controlled by such demigods. Such control is not superfluous; it is as necessary as the controlling departments in the affairs of a modern state. The demigods should not be despised by the controlled living beings. They are all great devotees of the Lord entrusted to execute certain functions of universal affairs. One may be angry with Yamarāja for his thankless task of punishing sinful souls, but Yamarāja is one of the authorized devotees of the Lord, and so are all the other demigods. A devotee of the Lord is never controlled by such deputed demigods, who function as assistants of the Lord, but he shows them all respects on account of the responsible positions to which they have been appointed by the Lord. At the same time, a devotee of the Lord does not foolishly mistake them to be the Supreme Lord. Only foolish persons accept the demigods as being on the same level as Viṣṇu; actually they are all appointed as servants of Viṣṇu.

Anyone who places the Lord and the demigods on the same level is called a pāṣaṇḍī, or atheist. The demigods are worshiped by persons who are more or less adherents of the processes of jñāna, yoga and karma, i.e., the impersonalists, meditators and fruitive workers. The devotees, however, worship only the Supreme Lord Viṣṇu. This worship is not for any material benefit, as desired by all the materialists, even up to the salvationists, mystics and fruitive workers. Devotees worship the Supreme Lord to attain unalloyed devotion to the Lord. The Lord, however, is not worshiped by others, who have no program for attaining love of God, which is the essential aim of human life. Persons averse to a loving relationship with God are more or less condemned by their own actions.

The Lord is equal to every living entity, just like the flowing Ganges. The Ganges water is meant for the purification of everyone, yet the trees on the banks of the Ganges have different values. A mango tree on the bank of the Ganges drinks the water, and the nimba tree also drinks the same water. But the fruits of both trees are different. One is celestially sweet, and the other is hellishly bitter. The condemned bitterness of the nimba is due to its own past work, just as the sweetness of the mango is also due to its own karma. The Lord says in Bhagavad-gītā (16.19):

tān ahaṁ dviṣataḥ krūrān

saṁsāreṣu narādhamān

kṣipāmy ajasram aśubhān

āsurīṣv eva yoniṣu

"The envious, the mischievous, the lowest of mankind, these do I ever put back into the ocean of material existence, into various demoniac species of life." Demigods like Yamarāja and other controllers are there for the unwanted conditioned souls who always engage in threatening the tranquillity of the kingdom of God. Since all the demigods are confidential devotee-servitors of the Lord, they are never to be condemned.

TEXT 39

devā ūcuḥ

namāma te deva padāravindaṁ

prapanna-tāpopaśamātapatram

yan-mūla-ketā yatayo 'ñjasoru-

saṁsāra-duḥkhaṁ bahir utkṣipanti

SYNONYMS

devāḥ ūcuḥ-the demigods said; namāma-we offer our respectful obeisances; te-Your; deva-O Lord; pada-aravindam-lotus feet; prapanna-surrendered; tāpa-distress; upaśama-suppresses; ātapatram-umbrella; yat-mūla-ketāḥ-shelter of the lotus feet; yatayaḥ-great sages; añjasā-totally; uru-great; saṁsāra-duḥkham-miseries of material existence; bahiḥ-out; utkṣipanti-forcibly throw.

The demigods said: O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from all the miseries of material existence. All the sages under that shelter throw off all material miseries. We therefore offer our respectful obeisances unto Your lotus feet.

There are many sages and saints who engage in trying to conquer rebirth and all other material miseries. But of all of them, those who take shelter under the lotus feet of the Lord can completely throw off all such miseries without difficulty. Others, who are engaged in transcendental activities in different ways, cannot do so. For them it is very difficult. They may artificially think of becoming liberated without accepting the shelter of the lotus feet of the Lord, but that is not possible. One is sure to fall again to material existence from such false liberation, even though one may have undergone severe penances and austerities. This is the opinion of the demigods, who are not only well versed in Vedic knowledge but are also seers of the past, present and future. The opinions of the demigods are valuable because the demigods are authorized to hold positions in the affairs of universal management. They are appointed by the Lord as His confidential servants.

TEXT 40

dhātar yad asmin bhava īśa jīvās

tāpa-trayeṇābhihatā na śarma

ātman labhante bhagavaṁs tavāṅghri-

cchāyāṁ sa-vidyām ata āśrayema

SYNONYMS

dhātaḥ-O father; yat-because; asmin-in this; bhave-material world; īśa-O Lord; jīvāḥ-the living entities; tāpa-miseries; trayeṇa-by the three; abhihatāḥ-always embarrassed; na-never; śarma-in happiness; ātman-self; labhante-do gain; bhagavan-O Personality of Godhead; tava-Your; aṅghri-chāyām-shade of Your feet; sa-vidyām-full of knowledge; ataḥ-obtain; āśrayema-shelter.

O Father, O Lord, O Personality of Godhead, the living entities in the material world can never have any happiness because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet, which are full of knowledge, and we also thus take shelter of them.

The way of devotional service is neither sentimental nor mundane. It is the path of reality by which the living entity can attain the transcendental happiness of being freed from the three kinds of material miseries-miseries arising from the body and mind, from other living entities and from natural disturbances. Everyone who is conditioned by material existence-whether he be a man or beast or demigod or bird-must suffer from ādhyātmika (bodily or mental) pains, ādhibhautika pains (those offered by living creatures), and ādhidaivika pains (those due to supernatural disturbances). His happiness is nothing but a hard struggle to get free from the miseries of conditional life. But there is only one way he can be rescued, and that is by accepting the shelter of the lotus feet of the Supreme Personality of Godhead.

The argument that unless one has proper knowledge one cannot be freed from material miseries is undoubtedly true. But because the lotus feet of the Lord are full of transcendental knowledge, acceptance of His lotus feet completes that necessity. We have already discussed this point in the First Canto (1.2.7):

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

There is no want of knowledge in the devotional service of Vāsudeva, the Personality of Godhead. He, the Lord, personally takes charge of dissipating the darkness of ignorance from the heart of a devotee. He confirms this in Bhagavad-gītā (10.10):

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

Empiric philosophical speculation cannot give one relief from the threefold miseries of material existence. Simply to endeavor for knowledge without devoting oneself to the Lord is a waste of valuable time.

TEXT 41

mārganti yat te mukha-padma-nīḍaiś

chandaḥ-suparṇair ṛṣayo vivikte

yasyāgha-marṣoda-sarid-varāyāḥ

padaṁ padaṁ tīrtha-padaḥ prapannāḥ

SYNONYMS

mārganti-searching after; yat-as; te-Your; mukha-padma-lotuslike face; nīḍaiḥ-by those who have taken shelter of such a lotus flower; chandaḥ-Vedic hymns; suparṇaiḥ-by the wings; ṛṣayaḥ-the sages; vivikte-in clear mind; yasya-whose; agha-marṣa-uda-that which offers freedom from all reactions to sin; sarit-rivers; varāyāḥ-in the best; padam padam-in every step; tīrtha-padaḥ-one whose lotus feet are as good as a place of pilgrimage; prapannāḥ-taking shelter.

The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every step by taking shelter of the best of rivers [the Ganges], which can deliver one from all sinful reactions.

The paramahaṁsas are compared to royal swans who make their nests on the petals of the lotus flower. The Lord's transcendental bodily parts are always compared to the lotus flower because in the material world the lotus flower is the last word in beauty. The most beautiful thing in the world is the Vedas, or Bhagavad-gītā, because therein knowledge is imparted by the Personality of Godhead Himself. The paramahaṁsa makes his nest in the lotuslike face of the Lord and always seeks shelter at His lotus feet, which are reached by the wings of Vedic wisdom. Since the Lord is the original source of all emanations, intelligent persons, enlightened by Vedic knowledge, seek the shelter of the Lord, just as birds who leave the nest again search out the nest to take complete rest. All Vedic knowledge is meant for understanding the Supreme Lord, as stated by the Lord in Bhagavad-gītā (15.15): vedaiś ca sarvair aham eva vedyaḥ. Intelligent persons, who are like swans, take shelter of the Lord by all means and do not hover on the mental plane by fruitlessly speculating on different philosophies.

The Lord is so kind that He has spread the River Ganges throughout the universe so that by taking bath in that holy river everyone can get release from the reactions of sins, which occur at every step. There are many rivers in the world which are able to evoke one's sense of God consciousness simply by one's bathing in them, and the River Ganges is chief amongst them. In India there are five sacred rivers, but the Ganges is the most sacred. The River Ganges and Bhagavad-gītā are chief sources of transcendental happiness for mankind, and intelligent persons can take shelter of them to go back home, back to Godhead. Even Śrīpāda Śaṅkarācārya recommends that a little knowledge in Bhagavad-gītā and the drinking of a little quantity of Ganges water can save one from the punishment of Yamarāja.

TEXT 42

yac chraddhayā śrutavatyā ca bhaktyā

sammṛjyamāne hṛdaye 'vadhāya

jñānena vairāgya-balena dhīrā

vrajema tat te 'ṅghri-saroja-pīṭham

SYNONYMS

yat-that which; śraddhayā-by eagerness; śrutavatyā-simply by hearing; ca-also; bhaktyā-in devotion; sammṛjyamāne-being cleansed; hṛdaye-in the heart; avadhāya-meditation; jñānena-by knowledge; vairāgya-detachment; balena-by the strength of; dhīrāḥ-the pacified; vrajema-must go to; tat-that; te-Your; aṅghri-feet; saroja-pīṭham-lotus sanctuary.

Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must therefore take shelter of the sanctuary of Your lotus feet.

The miracles of meditating on the lotus feet of the Lord with eagerness and devotion are so great that no other process can compare to it. The minds of materialistic persons are so disturbed that it is almost impossible for them to search after the Supreme Truth by personal regulative endeavors. But even such materialistic men, with a little eagerness for hearing about the transcendental name, fame, qualities, etc., can surpass all other methods of attaining knowledge and detachment. The conditioned soul is attached to the bodily conception of the self, and therefore he is in ignorance. Culture of self-knowledge can bring about detachment from material affection, and without such detachment there is no meaning to knowledge. The most stubborn attachment for material enjoyment is sex life. One who is attached to sex life is to be understood as devoid of knowledge. Knowledge must be followed by detachment. That is the way of self-realization. These two essentials for self-realization-knowledge and detachment-become manifest very quickly if one performs devotional service to the lotus feet of the Lord. The word dhīra is very significant in this connection. A person who is not disturbed even in the presence of cause of disturbance is called dhīra. Śrī Yāmunācārya says, "Since my heart has been overwhelmed by the devotional service of Lord Kṛṣṇa, I cannot even think of sex life, and if thoughts of sex come upon me I at once feel disgust." A devotee of the Lord becomes an elevated dhīra by the simple process of meditating in eagerness on the lotus feet of the Lord.

Devotional service entails being initiated by a bona fide spiritual master and following his instruction in regard to hearing about the Lord. Such a bona fide spiritual master is accepted by regularly hearing from him about the Lord. The improvement in knowledge and detachment can be perceived by devotees as an actual experience. Lord Śrī Caitanya Mahāprabhu strongly recommended this process of hearing from a bona fide devotee, and by following this process one can achieve the highest result, conquering all other methods.

TEXT 43

viśvasya janma-sthiti-saṁyamārthe

kṛtāvatārasya padāmbujaṁ te

vrajema sarve śaraṇaṁ yad īśa

smṛtaṁ prayacchaty abhayaṁ sva-puṁsām

SYNONYMS

viśvasya-of the cosmic universe; janma-creation; sthiti-maintenance; saṁyama-arthe-for the dissolution also; kṛta-accepted or assumed; avatārasya-of the incarnations; pada-ambujam-lotus feet; te-Your; vrajema-let us take shelter of; sarve-all of us; śaraṇam-shelter; yat-that which; īśa-O Lord; smṛtam-remembrance; prayacchati-awarding; abhayam-courage; sva-puṁsām-of the devotees.

O Lord, You assume incarnations for the creation, maintenance and dissolution of the cosmic manifestation, and therefore we all take shelter of Your lotus feet because they always award remembrance and courage to Your devotees.

For the creation, maintenance and dissolution of the cosmic manifestations there are three incarnations: Brahmā, Viṣṇu and Maheśvara (Lord Śiva). They are the controllers or masters of the three modes of material nature, which cause the phenomenal manifestation. Viṣṇu is the master of the mode of goodness, Brahmā is the master of the mode of passion, and Maheśvara is the master of the mode of ignorance. There are different kinds of devotees according to the modes of nature. Persons in the mode of goodness worship Lord Viṣṇu, those in the mode of passion worship Lord Brahmā, and those in the mode of ignorance worship Lord Śiva. All three of these deities are incarnations of the Supreme Lord Kṛṣṇa because He is the original Supreme Personality of Godhead. The demigods directly refer to the lotus feet of the Supreme Lord and not to the different incarnations. The incarnation of Viṣṇu in the material world is, however, directly worshiped by the demigods. It is learned from various scriptures that the demigods approach Lord Viṣṇu in the ocean of milk and submit their grievances whenever there is some difficulty in the administration of universal affairs. Although they are incarnations of the Lord, Lord Brahmā and Lord Śiva worship Lord Viṣṇu, and thus they are also counted amongst the demigods and not as the Supreme Personality of Godhead. Persons who worship Lord Viṣṇu are called demigods, and persons who do not do so are called asuras, or demons. Viṣṇu always takes the part of the demigods, but Brahmā and Śiva sometimes take the side of the demons; it is not that they become one in interest with them, but sometimes they do something in order to gain control over the demons.

TEXT 44

yat sānubandhe 'sati deha-gehe

mamāham ity ūḍha-durāgrahāṇām

puṁsāṁ sudūraṁ vasato 'pi puryāṁ

bhajema tat te bhagavan padābjam

SYNONYMS

yat-because; sa-anubandhe-due to becoming entangled; asati-thus being; deha-the gross material body; gehe-in the home; mama-mine; aham-I; iti-thus; ūḍha-great, deep; durāgrahāṇām-undesirable eagerness; puṁsām-of persons; su-dūram-far away; vasataḥ-dwelling; api-although; puryām-within the body; bhajema-let us worship; tat-therefore; te-Your; bhagavan-O Lord; pada-abjam-lotus feet.

O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of "mine" and "I," are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet.

The whole Vedic philosophy of life is that one should get rid of the material encagement of gross and subtle bodies, which only cause one to continue in a condemned life of miseries. This material body continues as long as one is not detached from the false conception of lording it over material nature. The impetus for lording it over material nature is the sense of "mine" and "I." "I am the lord of all that I survey. So many things I possess, and I shall possess more and more. Who can be richer than I in wealth and education? I am the master, and I am God. Who else is there but me?" All these ideas reflect the philosophy of ahaṁ mama, the conception that "I am everything." Persons conducted by such a conception of life can never get liberation from material bondage. But even a person perpetually condemned to the miseries of material existence can get relief from bondage if he simply agrees to hear only kṛṣṇa-kathā. In this age of Kali, the process of hearing kṛṣṇa-kathā is the most effective means to gain release from unwanted family affection and thus find permanent freedom in life. The age of Kali is full of sinful reactions, and people are more and more addicted to the qualities of this age, but simply by hearing and chanting of kṛṣṇa-kathā one is sure to go back to Godhead. Therefore, people should be trained to hear only kṛṣṇa-kathā-by all means-in order to get relief from all miseries.

TEXT 45

tān vai hy asad-vṛttibhir akṣibhir ye

parāhṛtāntar-manasaḥ pareśa

atho na paśyanty urugāya nūnaṁ

ye te padanyāsa-vilāsa-lakṣyāḥ

SYNONYMS

tān-the lotus feet of the Lord; vai-certainly; hi-for; asat-materialistic; vṛttibhiḥ-by those who are influenced by external energy; akṣibhiḥ-by the senses; ye-those; parāhṛta-missing at a distance; antaḥ-manasaḥ-of the internal mind; pareśa-O Supreme; atho-therefore; na-never; paśyanti-can see; urugāya-O great; nūnam-but; ye-those who; te-Your; padanyāsa-activities; vilāsa-transcendental enjoyment; lakṣyāḥ-those who see.

O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy Your activities.

As stated in Bhagavad-gītā (18.61), the Lord is situated in everyone's heart. It is natural that one should he able to see the Lord at least within himself. But that is not possible for those whose internal vision has been covered by external activities. The pure soul, which is symptomized by consciousness, can be easily perceived even by a common man because consciousness is spread all over the body. The yoga system as recommended in Bhagavad-gītā is to concentrate the mental activities internally and thus see the lotus feet of the Lord within oneself. But there are many so-called yogīs who have no concern with the Lord but are only concerned with consciousness, which they accept as the final realization. Such realization of consciousness is taught by Bhagavad-gītā within only a few minutes, whereas the so-called yogīs take continuous years to realize it because of their offenses at the lotus feet of the Lord. The greatest offense is to deny the existence of the Lord as separate from the individual souls or to accept the Lord and the individual soul as one and the same. The impersonalists misinterpret the theory a reflection, and thus they wrongly accept the individual consciousness as the supreme consciousness.

The theory of the reflection of the Supreme can be clearly understood without difficulty by any sincere common man. When there is a reflection of the sky on the water, both the sky and the stars are seen within the water, but it is understood that the sky and the stars are not to be accepted on the same level. The stars are parts of the sky, and therefore they cannot be equal to the whole. The sky is the whole, and the stars are parts. They cannot be one and the same. Transcendentalists who do not accept the supreme consciousness as separate from the individual consciousness are as offensive as the materialists who deny even the existence of the Lord.

Such offenders cannot actually see the lotus feet of the Lord within themselves, nor are they even able to see the devotees of the Lord. The devotees of the Lord are so kind that they roam to all places to enlighten people in God consciousness. The offenders, however, lose the chance to receive the Lord's devotees, although the offenseless common man is at once influenced by the devotees' presence. In this connection there is an interesting story of a hunter and Devarṣi Nārada. A hunter in the forest, although a great sinner, was not an intentional offender. He was at once influenced by the presence of Nārada, and he agreed to take the path of devotion, leaving aside his hearth and home. But the offenders Nalakūvara and Maṇigrīva, even though living amongst the demigods, had to undergo the punishment of becoming trees in their next lives, although by the grace of a devotee they were later delivered by the Lord. Offenders have to wait until they receive the mercy of devotees, and then they can become eligible to see the lotus feet of the Lord within themselves. But due to their offenses and their extreme materialism, they cannot see even the devotees of the Lord. Engaged in external activities, they kill the internal vision. The Lord's devotees, however, do not mind the offenses of the foolish in their many gross and subtle bodily endeavors. The Lord's devotees continue to bestow the blessings of devotion upon all such offenders without hesitation. That is the nature of devotees.

TEXT 46

pānena te deva kathā-sudhāyāḥ

pravṛddha-bhaktyā viśadāśayā ye

vairāgya-sāraṁ pratilabhya bodhaṁ

yathāñjasānvīyur akuṇṭha-dhiṣṇyam

SYNONYMS

pānena-by drinking; te-of You; deva-O Lord; kathā-topics; sudhāyāḥ-of the nectar; pravṛddha-highly enlightened; bhaktyā-by devotional service; viśada-āśayāḥ-with a greatly serious attitude; ye-those who; vairāgya-sāram-the entire purport of renunciation; pratilabhya-achieving; bodham-intelligence; yathā-as much as; añjasā-quickly; anvīyuḥ-achieve; akuṇṭha-dhiṣṇyam-Vaikuṇṭhaloka in the spiritual sky.

O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikuṇṭhaloka in the spiritual sky simply by drinking the nectar of Your topics.

The difference between the impersonalistic mental speculators and the pure devotees of the Lord is that the former pass through a miserable understanding of the Absolute Truth at every stage, whereas the devotees enter into the kingdom of all pleasures even from the beginning of their attempt. The devotee has only to hear about devotional activities, which are as simple as anything in ordinary life, and he also acts very simply, whereas the mental speculator has to pass through a jugglery of words, which are partially facts and partially a make-show for the maintenance of an artificial impersonal status. In spite of his strenuous efforts to attain perfect knowledge, the impersonalist attains merging into the impersonal oneness of the brahmajyoti of the Lord, which is also attained by the enemies of the Lord simply because of their being killed by Him. The devotees, however, attain to the highest stage of knowledge and renunciation and achieve the Vaikuṇṭhalokas, the planets in the spiritual sky. The impersonalist attains only the sky, and does not achieve any tangible transcendental bliss, whereas the devotee attains to the planets where real spiritual life prevails. With a serious attitude, the devotee throws away all achievements like so much dust, and he accepts only devotional service, the transcendental culmination.

TEXT 47

tathāpare cātma-samādhi-yoga-

balena jitvā prakṛtiṁ baliṣṭhām

tvām eva dhīrāḥ puruṣaṁ viśanti

teṣāṁ śramaḥ syān na tu sevayā te

SYNONYMS

tathā-as far as; apare-others; ca-also; ātma-samādhi-transcendental self-realization; yoga-means; balena-by the strength of; jitvā-conquering; prakṛtim-acquired nature or modes of nature; baliṣṭhām-very powerful; tvām-You; eva-only; dhīrāḥ-pacified; puruṣam-person; viśanti-enters into; teṣām-for them; śramaḥ-much labor; syāt-has to be taken; na-never; tu-but; sevayā-by serving; te-of You.

Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain.

In terms of a labor of love and its returns, the bhaktas, or devotees of the Lord, always have priority over persons who are addicted to the association of jñānīs, or impersonalists, and yogīs, or mystics. The word apare (others) is very significant in this connection. "Others" refers to the jñānīs and the yogīs, whose only hope is to merge into the existence of the impersonal brahmajyoti. Although their destination is not so important in comparison to the destination of the devotees, the labor of the nondevotees is far greater than that of the bhaktas. One may suggest that there is sufficient labor for the devotees also in the matter of discharging devotional service. But that labor is compensated by the enhancement of transcendental pleasure. The devotees derive more transcendental pleasure while engaged continuously in the service of the Lord than when they have no such engagement. In the family combination of a man and a woman there is much labor and responsibility for both of them, yet when they are single they feel more trouble for want of their united activities.

The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sāyujya-mukti, or unification by merging into oneness, whereas the devotees keep their individuality to exchange feelings in relationship with the supreme individual Lord. Such reciprocation of feelings takes place in the transcendental Vaikuṇṭha planets, and therefore the liberation sought by the impersonalists is already achieved in devotional service. The devotees attain mukti automatically, while continuing the transcendental pleasure of maintaining individuality. As explained in the previous verse, the destination of the devotees is Vaikuṇṭha, or akuṇṭha-dhiṣṇya, the place where anxieties are completely eradicated. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same. The destinations are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from cin-mātra, or spiritual feelings alone.

TEXT 48

tat te vayaṁ loka-sisṛkṣayādya

tvayānusṛṣṭās tribhir ātmabhiḥ sma

sarve viyuktāḥ sva-vihāra-tantraṁ

na śaknumas tat pratihartave te

SYNONYMS

tat-therefore; te-Your; vayam-all of us; loka-world; sisṛkṣayā-for the sake of creation; ādya-O Original person; tvayā-by You; anusṛṣṭāḥ-being created one after another; tribhiḥ-by the three modes of nature; ātmabhiḥ-by one's own; sma-in the past; sarve-all; viyuktāḥ-separated; sva-vihāra-tantram-the network of activities for one's own pleasure; na-not; śaknumaḥ-could do it; tat-that; pratihartave-to award; te-unto Your.

O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we could not act concertedly for Your transcendental pleasure.

The cosmic creation is working under the influence of the three modes of the external potency of the Lord. Different creatures are also under the same influence, and therefore they cannot act concertedly in satisfying the Lord. Because of this diverse activity, there cannot be any harmony in the material world. The best policy, therefore, is to act for the sake of the Lord. That will bring about the desired harmony.

TEXT 49

yāvad baliṁ te 'ja harāma kāle

yathā vayaṁ cānnam adāma yatra

yathobhayeṣāṁ ta ime hi lokā

baliṁ haranto 'nnam adanty anūhāḥ

SYNONYMS

yāvat-as it may be; balim-offerings; te-Your; aja-O unborn one; harāma-shall offer; kāle-at the right time; yathā-as much as; vayam-we; ca-also; annam-food grains; adāma-shall partake; yatra-whereupon; yathā-as much as; ubhayeṣām-both for You and for us; te-all; ime-these; hi-certainly; lokāḥ-living entities; balim-offerings; harantaḥ-while offering; annam-grains; adanti-eat; anūhāḥ-without disturbance.

O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves.

Developed consciousness begins from the human form of life and further increases in the forms of the demigods living in higher planets. The earth is situated almost in the middle of the universe, and the human form of life is the via medium between the life of the demigods and that of the demons. The planetary systems above the earth are especially meant for the higher intellectuals, called demigods. They are called demigods because although their standard of life is far more advanced in culture, enjoyment, luxury, beauty, education and duration of life, they are always fully God conscious. Such demigods are always ready to render service to the Supreme Lord because they are perfectly aware of the fact that every living entity is constitutionally an eternal subordinate servitor of the Lord. They also know that it is the Lord only who can maintain all living entities with all the necessities of life. The Vedic hymns, eko bahūnāṁ yo vidadhāti kāmān, tā enam abruvann āyatanaṁ naḥ prajānīhi yasmin pratiṣṭhitā annam adāme, etc., confirm this truth. In Bhagavad-gītā also, the Lord is mentioned as bhūta-bhṛt, or the maintainer of all living creatures.

The modern theory that starvation is due to an increase in population is not accepted by the demigods or the devotees of the Lord. The devotees or demigods are fully aware that the Lord can maintain any number of living entities, provided they are conscious of how to eat. If they want to eat like ordinary animals, who have no God consciousness, then they must live in starvation, poverty and want, like the jungle animals in the forest. The jungle animals are also maintained by the Lord with their respective foodstuffs, but they are not advanced in God consciousness. Similarly, human beings are provided with food grains, vegetables, fruits and milk by the grace of the Lord, but it is the duty of human beings to acknowledge the mercy of the Lord. As a matter of gratitude, they should feel obliged to the Lord for their supply of foodstuff, and they must first offer Him food in sacrifice and then partake of the remnants.

In Bhagavad-gītā (3.13) it is confirmed that one who takes foodstuff after a performance of sacrifice eats real food for proper maintenance of the body and soul, but one who cooks for himself and does not perform any sacrifice eats only lumps of sin in the shape of foodstuffs. Such sinful eating can never make one happy or free from scarcity. Famine is not due to an increase in population, as less intelligent economists think. When human society is grateful to the Lord for all His gifts for the maintenance of the living entities, then there is certainly no scarcity or want in society. But when men are unaware of the intrinsic value of such gifts from the Lord, surely they are in want. A person who has no God consciousness may live in opulence for the time being due to his past virtuous acts, but if one forgets his relationship with the Lord, certainly he must await the stage of starvation by the law of the powerful material nature. One cannot escape the vigilance of the powerful material nature unless he leads a God conscious or devotional life.

TEXT 50

tvaṁ naḥ surāṇām asi sānvayānāṁ

kūṭa-stha ādyaḥ puruṣaḥ purāṇaḥ

tvaṁ deva śaktyāṁ guṇa-karma-yonau

retas tv ajāyāṁ kavim ādadhe 'jaḥ

SYNONYMS

tvam-Your Lordship; naḥ-of us; surāṇām-of the demigods; asi-You are; sa-anvayānām-with different gradations; kūṭa-sthaḥ-one who is unchanged; ādyaḥ-without any superior; puruṣaḥ-the founder person; purāṇaḥ-the oldest, who has no other founder; tvam-You; deva-O Lord; śaktyām-unto the energy; guṇa-karma-yonau-unto the cause of the material modes and activities; retaḥ-semen of birth; tu-indeed; ajāyām-for begetting; kavim-the total living entities; ādadhe-initiated; ajaḥ-one who is unborn.

You are the original personal founder of all the demigods and the orders of different gradations, yet You are the oldest and are unchanged. O Lord, You have no source or superior. You have impregnated the external energy with the semen of the total living entities, yet You are unborn.

The Lord, the Original Person, is the father of all other living entities, beginning from Brahmā, the personality from whom all other living entities in different gradations of species are generated. Yet the supreme father has no other father. Every one of the living entities of all grades, up to Brahmā, the original creature of the universe, is begotten by a father, but He, the Lord, has no father. When He descends on the material plane, out of Mis causeless mercy He accepts one of His great devotees as His father to keep pace with the rules of the material world. But since He is the Lord, He is always independent in choosing who will become His father. For example, the Lord came out of a pillar in His incarnation as Nṛsiṁhadeva, and by the Lord's causeless mercy, Ahalyā came out of a stone by the touch of the lotus feet of His incarnation as Lord Śrī Rāma. He is also the companion of every living entity as the Supersoul, but He is unchanged. The living entity changes his body in the material world, but even when the Lord is in the material world, He is ever unchanged. That is His prerogative.

As confirmed in Bhagavad-gītā (14.3), the Lord impregnates the external or material energy, and thus the total living entities later come out in different gradations, beginning from Brahmā, the first demigod, down to the insignificant ant. All gradations of living entities are manifested by Brahmā and the external energy, but the Lord is the original father of everyone. The relationship of every living being with the Supreme Lord is certainly one of son and father and not one of equality. Sometimes in love the son is more than the father, but the relationship of father and son is one of the superior and the subordinate. Every living entity, however great he may be, even up to demigods like Brahmā and Indra, is an eternally subordinate servitor of the supreme father. The mahat-tattva principle is the generating source of all the modes of material nature, and the living entities take birth in the material world in bodies supplied by the mother, material nature, in terms of their previous work. The body is a gift of material nature, but the soul is originally part and parcel of the Supreme Lord.

TEXT 51

tato vayaṁ mat-pramukhā yad-arthe

babhūvimātman karavāma kiṁ te

tvaṁ naḥ sva-cakṣuḥ paridehi śaktyā

deva kriyārthe yad-anugrahāṇām

SYNONYMS

tataḥ-therefore; vayam-all of us; mat-pramukhāḥ-coming from the total cosmos, the mahat-tattva; yat-arthe-for the purpose of which; babhūvima-created; ātman-O Supreme Self; karavāma-shall do; kim-what; te-Your service; tvam-Yourself; naḥ-to us; sva-cakṣuḥ-personal plan; paridehi-specifically grant us; śaktyā-with potency to work; deva-O Lord; kriyā-arthe-for acting; yat-from which; anugrahāṇām-of those who are specifically favored.

O Supreme Self, please give us, who are created in the beginning from the mahat-tattva, the total cosmic energy, Your kind directions on how we shall act. Kindly award us Your perfect knowledge and potency so that we can render You service in the different departments of subsequent creation.

The Lord creates this material world and impregnates the material energy with the living entities who will act in the material world. All these actions have a divine plan behind them. The plan is to give the conditioned souls who so desire a chance to enjoy sense gratification. But there is another plan behind the creation: to help the living entities realize that they are created for the transcendental sense gratification of the Lord and not for their individual sense gratification. This is the constitutional position of the living entities. The Lord is one without a second, and He expands Himself into many for His transcendental pleasure. All the expansions-the viṣṇu-tattvas, the jīva-tattvas and the śakti-tattvas (the Personalities of Godhead, the living entities and the different potential energies)- are different offshoots from the same one Supreme Lord. The jīva-tattvas are separated expansions of the viṣṇu-tattvas, and although there are potential differences between them, they are all meant for the transcendental sense gratification of the Supreme Lord. Some of the jīvas, however, wanted to lord it over material nature in imitation of the lordship of the Personality of Godhead. Regarding when and why such propensities overcame the pure living entities, it can only be explained that the jīva-tattvas have infinitesimal independence and that due to misuse of this independence some of the living entities have become implicated in the conditions of cosmic creation and are therefore called nitya-baddhas, or eternally conditioned souls.

The expansions of Vedic wisdom also give the nitya-baddhas, the conditioned living entities, a chance to improve, and those who take advantage of such transcendental knowledge gradually regain their lost consciousness of rendering transcendental loving service to the Lord. The demigods are amongst the conditioned souls who have developed this pure consciousness of service to the Lord but who at the same time continue to desire to lord it over the material energy. Such mixed consciousness puts a conditioned soul in the position of managing the affairs of this creation. The demigods are entrusted leaders of the conditioned souls. As some of the old prisoners in government jails are entrusted with some responsible work of prison management, so the demigods are improved conditioned souls acting as representatives of the Lord in the material creation. Such demigods are devotees of the Lord in the material world, and when completely free from all material desire to lord it over the material energy they become pure devotees and have no desire but to serve the Lord. Therefore any living entity who desires a position in the material world may desire so in the service of the Lord and may seek power and intelligence from the Lord, as exemplified by the demigods in this particular verse. One cannot do anything unless he is enlightened and empowered by the Lord. The Lord says in Bhagavad-gītā (15.15), mattaḥ smṛtir jñānam apohanaṁ ca. All recollections, knowledge, etc., as well as all forgetfulness, are engineered by the Lord, who is sitting within the heart of everyone. The intelligent man seeks the help of the Lord, and the Lord helps the sincere devotees engaged in His multifarious services.

The demigods are entrusted by the Lord to create different species of living entities according to their past deeds. They are herein asking the favor of the Lord for the intelligence and power to carry out their task. Similarly, any conditioned soul may also engage in the service of the Lord under the guidance of an expert spiritual master and thus gradually become freed from the entanglement of material existence. The spiritual master is the manifested representative of the Lord, and anyone who puts himself under the guidance of a spiritual master and acts accordingly is said to be acting in terms of buddhi-yoga, as explained in Bhagavad-gītā (2.41):

vyavasāyātmikā buddhir

ekeha kuru-nandana

bahu-śākhā hy anantāś ca

buddhayo 'vyavasāyinām

Thus end the Bhaktivedanta purports of the Third Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "Vidura's Talks with Maitreya."

Chapter Six

Creation of the Universal Form

TEXT 1

ṛṣir uvāca

iti tāsāṁ sva-śaktīnāṁ

satīnām asametya saḥ

prasupta-loka-tantrāṇāṁ

niśāmya gatim īśvaraḥ

SYNONYMS

ṛṣiḥ uvāca-the Ṛṣi Maitreya said; iti-thus; tāsām-their; sva-śaktīnām-own potency; satīnām-so situated; asametya-without combination; saḥ-He (the Lord); prasupta-suspended; loka-tantrāṇām-in the universal creations; niśāmya-hearing; gatim-progress; īśvaraḥ-the Lord.

The Ṛṣi Maitreya said: The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.

There is nothing wanting in the creation of the Lord; all the potencies are there in a dormant state. But unless they are combined by the will of the Lord, nothing can progress. The suspended progressive work of creation can only be revived by the direction of the Lord.

TEXT 2

kāla-sañjñāṁ tadā devīṁ

bibhrac-chaktim urukramaḥ

trayoviṁśati tattvānāṁ

gaṇaṁ yugapad āviśat

SYNONYMS

kāla-sañjñām-known as Kālī; tadā-at that time; devīm-the goddess; bibhrat-destructive; śaktim-potency; urukramaḥ-the supreme powerful; trayaḥ-viṁśati-twenty-three; tattvānām-of the elements; gaṇam-all of them; yugapat-simultaneously; āviśat-entered.

The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kālī, His external energy, who alone amalgamates all the different elements.

The ingredients of matter are counted as twenty-three: the total material energy, false ego, sound, touch, form, taste, smell, earth, water, fire, air, sky, eye, ear, nose, tongue, skin, hand, leg, evacuating organ, genitals, speech and mind. All are combined together by the influence of time and are again dissolved in the course of time. Time, therefore, is the energy of the Lord and acts in her own way by the direction of the Lord. This energy is called Kālī and is represented by the dark destructive goddess generally worshiped by persons influenced by the mode of darkness or ignorance in material existence. In the Vedic hymn this process is described as mūla-prakṛtir avikṛtir mahadādyāḥ prakṛti-vikṛtayaḥ sapta ṣoḍaśakas tu vikāro na prakṛtir na vikṛtiḥ puruṣaḥ. The energy which acts as material nature in a combination of twenty-three ingredients is not the final source of creation. The Lord enters into the elements and applies His energy, called Kālī. In all other Vedic scriptures the same principle is accepted. In Brahma-saṁhitā (5.35) it is stated:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is the original Personality of Godhead. By His partial plenary expansion [Mahā-Viṣṇu], He enters into material nature, and then into each and every universe [as Garbhodakaśāyī Viṣṇu], and then [as Kṣīrodakaśāyī Viṣṇu] into all the elements, including every atom of matter. Such manifestations of cosmic creation are innumerable, both in the universes and in the individual atoms."

Similarly, this is confirmed in Bhagavad-gītā (10.42):

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

"O Arjuna, there is no necessity of your knowing about My innumerable energies, which act in various ways. I enter into the material creation by My partial plenary expansion [Paramātmā, or the Supersoul] in all the universes and in all the elements thereof, and thus the work of creation goes on." The wonderful activities of material nature are due to Lord Kṛṣṇa, and thus He is the final cause, or the ultimate cause of all causes.

TEXT 3

so 'nupraviṣṭo bhagavāṁś

ceṣṭārūpeṇa taṁ gaṇam

bhinnaṁ saṁyojayām āsa

suptaṁ karma prabodhayan

SYNONYMS

saḥ-that; anupraviṣṭaḥ-thus entering later on; bhagavān-the Personality of Godhead; ceṣṭā-rūpeṇa-by His representation of attempt, Kālī; tam-them; gaṇam-all the living entities, including the demigods; bhinnam-separately; saṁyojayām āsa-engaged to work; suptam-sleeping; karma-work; prabodhayan-enlightening.

Thus when the Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one is engaged in his work after awakening from sleep.

Every individual soul remains unconscious after the dissolution of the creation and thus enters into the Lord with His material energy. These individual living entities are conditioned souls everlastingly, but in each and every material creation they are given a chance to liberate themselves and become free souls. They are all given a chance to take advantage of the Vedic wisdom and find out what is their relationship with the Supreme Lord, how they can be liberated, and what the ultimate profit is in such liberation. By properly studying the Vedas one becomes conscious of his position and thus takes to the transcendental devotional service of the Lord and is gradually promoted to the spiritual sky. The individual souls in the material world engage in different activities according to their past unfinished desires. After the dissolution of a particular body, the individual soul forgets everything, but the all-merciful Lord, who is situated in everyone's heart as the witness, the Supersoul, awakens him and reminds him of his past desires, and thus he begins to act accordingly in his next life. This unseen guidance is described as fate, and a sensible man can understand that this continues his material bondage in the three modes of nature.

The unconscious sleeping stage of the living entity just after the partial or total dissolution of the creation is wrongly accepted as the final stage of life by some less intelligent philosophers. After the dissolution of the partial material body, a living entity remains unconscious for only a few months, and after the total dissolution of the material creation, he remains unconscious for many millions of years. But when the creation is again revived, he is awakened to his work by the Lord. The living entity is eternal, and the wakeful state of his consciousness, manifested by activities, is his natural condition of life. He cannot stop acting while awake, and thus he acts according to his diverse desires. When his desires are trained in the transcendental service of the Lord, his life becomes perfect, and he is promoted to the spiritual sky to enjoy eternal awakened life.

TEXT 4

prabuddha-karmā daivena

trayoviṁśatiko gaṇaḥ

prerito 'janayat svābhir

mātrābhir adhipūruṣam

SYNONYMS

prabuddha-awakened; karmā-activities; daivena-by the will of the Supreme; trayaḥ-viṁśatikaḥ-by the twenty-three principal ingredients; gaṇaḥ-the combination; preritaḥ-induced by; ajanayat-manifested; svābhiḥ-by His personal; mātrābhiḥ-plenary expansion; adhipūruṣam-the gigantic universal form (viśva-rūpa).

When the twenty-three principal elements were set in action by the will of the Supreme, the gigantic universal form, or the viśvarūpa body of the Lord, came into existence.

The virāṭ-rūpa or viśva-rūpa, the gigantic universal form of the Lord, which is very much appreciated by the impersonalist, is not an eternal form of the Lord. It is manifested by the supreme will of the Lord after the ingredients of material creation. Lord Kṛṣṇa exhibited this virāṭ or viśva-rūpa to Arjuna just to convince the impersonalists that He is the original Personality of Godhead. Kṛṣṇa exhibited the virāṭ-rūpa; it is not that Kṛṣṇa was exhibited by the virāṭ-rūpa. The virāṭ-rūpa is not, therefore, an eternal form of the Lord exhibited in the spiritual sky; it is a material manifestation of the Lord. The arcā-vigraha, or the worshipable Deity in the temple, is a similar manifestation of the Lord for the neophytes. But in spite of their material touch, such forms of the Lord as the virāṭ and arcā are all nondifferent from His eternal form as Lord Kṛṣṇa.

TEXT 5

pareṇa viśatā svasmin

mātrayā viśva-sṛg-gaṇaḥ

cukṣobhānyonyam āsādya

yasmin lokāś carācarāḥ

SYNONYMS

pareṇa-by the Lord; viśatā-thus entering; svasmin-by His own self; mātrayā-by a plenary portion; viśva-sṛk-the elements of universal creation; gaṇaḥ-all; cukṣobha-transformed; anyonyam-one another; āsādya-having obtained; yasmin-in which; lokāḥ-the planets; cara-acarāḥ-movable and immovable.

As the Lord, in His plenary portion, entered into the elements of the universal creation, they transformed into the gigantic form in which all the planetary systems and all movable and immovable creations rest.

The elements of cosmic creation are all matter and have no potency to increase in volume unless entered into by the Lord in His plenary portion. This means that matter does not increase or decrease unless it is spiritually touched. Matter is a product of spirit and increases only by the touch of spirit. The entire cosmic manifestation has not assumed its gigantic form by itself, as wrongly calculated by less intelligent persons. As long as spirit is within matter, matter can increase as needed; but without the spirit, matter stops increasing. For example, as long as there is spiritual consciousness within the material body of a living entity, the body increases to the required size, but a dead material body, which has no spiritual consciousness, stops increasing. In Bhagavad-gītā (Chapter Two) importance is given to the spiritual consciousness, not the body. The entire cosmic body increased by the same process that we experience in our small bodies. One should not, however, foolishly think that the individual infinitesimal soul is the cause of the gigantic manifestation of the universal form. The universal form is called the virāṭ-rūpa because the Supreme Lord is within it in His plenary portion.

TEXT 6

hiraṇmayaḥ sa puruṣaḥ

sahasra-parivatsarān

āṇḍa-kośa uvāsāpsu

sarva-sattvopabṛṁhitaḥ

SYNONYMS

hiraṇmayaḥ-the Garbhodakaśāyī Viṣṇu, who also assumes the virāṭ-rūpa; saḥ-He; puruṣaḥ-incarnation of Godhead; sahasra-one thousand; parivatsarān-celestial years; āṇḍa-kośe-within the global universe; uvāsa-resided; apsu-on the water; sarva-sattva-all living entities lying with Him; upabṛṁhitaḥ-so spread.

The gigantic virāṭ-puruṣa, known as Hiraṇmaya, lived for one thousand celestial years on the water of the universe, and all the living entities lay with Him.

After the Lord entered each and every universe as the Garbhodakaśāyī Viṣṇu, half of the universe was filled with water. The cosmic manifestation of the planetary systems, outer space, etc., which are visible to us, is only one half of the complete universe. Before the manifestation takes place and after the entrance of Viṣṇu within the universe, there is a period of one thousand celestial years. All the living entities injected within the womb of the mahat-tattva are divided in all universes with the incarnation of Garbhodakaśāyī Viṣṇu, and all of them lie down with the Lord until Brahmā is born. Brahmā is the first living being within the universe, and from him all other demigods and living creatures are born. Manu is the original father of mankind, and therefore, in Sanskrit, mankind is called mānuṣya. Humanity in different bodily qualities is distributed throughout the various planetary systems.

TEXT 7

sa vai viśva-sṛjāṁ garbho

deva-karmātma-śaktimān

vibabhājātmanātmānam

ekadhā daśadhā tridhā

SYNONYMS

saḥ-that; vai-certainly; viśva-sṛjām-of the gigantic virāṭ form; garbhaḥ-total energy; deva-living energy; karma-activity of life; ātma-self; śaktimān-full with potencies; vibabhāja-divided; ātmanā-by Himself; ātmānam-Himself; ekadhā-in oneness; daśadhā-in ten; tridhā-and in three.

The total energy of the mahat-tattva, in the form of the gigantic virāṭ-rūpa, divided Himself by Himself into the consciousness of the living entities, the life of activity, and self-identification, which are subdivided into one, ten and three respectively.

Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.

The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord.

TEXT 8

eṣa hy aśeṣa-sattvānām

ātmāṁśaḥ paramātmanaḥ

ādyo 'vatāro yatrāsau

bhūta-grāmo vibhāvyate

SYNONYMS

eṣaḥ-this; hi-certainly; aśeṣa-unlimited; sattvānām-living entities; ātmā-Self; aṁśaḥ-part; parama-ātmanaḥ-of the Supersoul; ādyaḥ-the first; avatāraḥ-incarnation; yatra-whereupon; asau-all those; bhūta-grāmaḥ-the aggregate creations; vibhāvyate-flourish.

The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the Self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes.

The Supreme Lord expands Himself in two ways, by personal plenary expansions and separated minute expansions. The personal plenary expansions are viṣṇu-tattvas, and the separated expansions are living entities. Since the living entities are very small, they are sometimes described as the marginal energy of the Lord. But the mystic yogīs consider the living entities and the Supersoul, Paramātmā, to be one and the same. It is, however, a minor point of controversy; after all, everything created rests on the gigantic virāṭ or universal form of the Lord.

TEXT 9

sādhyātmaḥ sādhidaivaś ca

sādhibhūta iti tridhā

virāṭ prāṇo daśa-vidha

ekadhā hṛdayena ca

SYNONYMS

sa-ādhyātmaḥ-the body and mind with all the senses; sa-ādhidaivaḥ-and the controlling demigods of the senses; ca-and; sa-ādhibhūtaḥ-the present objectives; iti-thus; tridhā-three; virāṭ-gigantic; prāṇaḥ-moving force; daśa-vidhaḥ-ten kinds; ekadhā-one only; hṛdayena-living energy; ca-also.

The gigantic universal form is represented by three, ten and one in the sense that He is the body and the mind and the senses, He is the dynamic force for all movements by ten kinds of life energy, and He is the one heart where life energy is generated.

In Bhagavad-gītā (7.4–5) it is stated that the eight elements earth, water, fire, air, sky, mind, intelligence and false ego are all products of the Lord's inferior energy, whereas the living entities, who are seen to utilize the inferior energy, originally belong to the superior energy, the internal potency of the Lord. The eight inferior energies work grossly and subtly, whereas the superior energy works as the central generating force. This is experienced in the human body. The gross elements, namely, earth, etc., form the external gross body and are like a coat, whereas the subtle mind and false ego act like the inner clothing of the body.

The movements of the body are first generated from the heart, and all the activities of the body are made possible by the senses, powered by the ten kinds of air within the body. The ten kinds of air are described as follows: The main air passing through the nose in breathing is called prāṇa. The air which passes through the rectum as evacuated bodily air is called apāna. The air which adjusts the foodstuff within the stomach and which sometimes sounds as belching is called samāna. The air which passes through the throat and the stoppage of which constitutes suffocation is called the udāna air. Aid the total air which circulates throughout the entire body is called the vyāna air. Subtler than these five airs, there are others also. That which facilitates the opening of the eyes, mouth, etc., is called nāga air. The air which increases appetite is called kṛkara air. The air which helps contraction is called kūrma air. The air which helps relaxation by opening the mouth wide (in yawning) is called devadatta air, and the air which helps sustenance is called dhanañjaya air.

All these airs are generated from the center of the heart, which is one only. This central energy is superior energy of the Lord, who is seated within the heart with the soul of the body, who acts under the guidance of the Lord. This is explained in Bhagavad-gītā (15.15) as follows:

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

The complete central force is generated from the heart by the Lord, who is seated there and who helps the conditioned soul in remembering and forgetting. The conditioned state is due to the soul's forgetfulness of his relationship of subordination to the Lord. One who wants to continue to forget the Lord is helped by the Lord to forget Him birth after birth, but one who remembers Him, by dint of association with a devotee of the Lord, is helped to remember Him more and more. Thus the conditioned soul can ultimately go back home, back to Godhead.

This process of transcendental help by the Lord is described in Bhagavad-gītā (10.10) as follows:

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

The buddhi-yoga process of self-realization with intelligence transcendental to the mind (devotional service) can alone elevate one from the conditioned state of material entanglement in the cosmic construction. The conditioned state of the living entity is like that of a person who is within the depths of a huge mechanical arrangement. The mental speculators can reach the point of buddhi-yoga after many, many lifetimes of speculation, but the intelligent person who begins from the platform of intelligence above the mind makes rapid progress in self-realization. Because the buddhi-yoga process entails no fear of deterioration or retrogression at any time, it is the guaranteed path to self-realization, as confirmed in Bhagavad-gītā (2.40). The mental speculators cannot understand that the two birds (Śvetāśvatara Upaniṣad) sitting in one tree are the soul and the Supersoul. The individual soul eats the fruit of the tree, while the other bird does not eat the fruit but only observes the activities of the eating bird. Without attachment, the witnessing bird helps the fruit-eating bird perform fruitful activities. One who cannot understand this difference between the soul and the Supersoul, or God and the living entities, is certainly still in the entanglement of the cosmic machinery and thus must still await the time when he will be free from bondage.

TEXT 10

smaran viśva-sṛjām īśo

vijñāpitam adhokṣajaḥ

virājam atapat svena

tejasaiṣāṁ vivṛttaye

SYNONYMS

smaran-remembering; viśva-sṛjām-of the demigods entrusted with the task of cosmic construction; īśaḥ-the Supreme Lord; vijñāpitam-as He was prayed for; adhokṣajaḥ-the Transcendence; virājam-the gigantic universal form; atapat-considered thus; svena-by His own; tejasā-energy; eṣām-for them; vivṛttaye-for understanding.

The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to [by the demigods], He thought to Himself and thus manifested the gigantic form for their understanding.

The impersonalists are captivated by the gigantic universal form of the Supreme. They think that the control behind this gigantic manifestation is imagination. Intelligent persons, however, can estimate the value of the cause by observing the wonders of the effects. For example, the individual human body does not develop from the womb of the mother independently but because the living entity, the soul, is within the body. Without the living entity, a material body cannot automatically take shape or develop. When any material object displays development, it must be understood that there is a spiritual soul within the manifestation. The gigantic universe has developed gradually, just as the body of a child develops. The conception that the Transcendence enters within the universe is, therefore, logical. As the materialists cannot find the soul and the Supersoul within the heart, similarly, for want of sufficient knowledge, they cannot see that the Supreme Soul is the cause of the universe. The Lord is therefore described in the Vedic language as avāṅ-mānasa-gocaraḥ, beyond the conception of words and minds.

Due to a poor fund of knowledge, the mental speculators try to bring the Supreme within the purview of words and minds, but the Lord refuses to be so intelligible; the speculator has no adequate words or mind to gauge the infinity of the Lord. The Lord is called adhokṣaja, or the person who is beyond perception by the blunt, limited potency of our senses. One cannot perceive the transcendental name or form of the Lord by mental speculation. The mundane Ph.D.'s are completely unable to speculate on the Supreme with their limited senses. Such attempts by the puffed up Ph.D's are compared to the philosophy of the frog in the well. A frog in a well was informed of the gigantic Pacific Ocean, and he began to puff himself up in order to understand or measure the length and breadth of the Pacific Ocean. Ultimately the frog burst and died. The title Ph.D. can also be interpreted as Plough Department, a title meant for the tillers in the paddy field. The attempt of the tillers in the paddy field to understand the cosmic manifestation and the cause behind such wonderful work can be compared to the endeavor of the frog in the well to calculate the measurement of the Pacific Ocean.

The Lord can reveal Himself only to a person who is submissive and who engages in His transcendental loving service. The demigods controlling the elements and ingredients of universal affairs prayed to the Lord for guidance, and thus He manifested His gigantic form, as He did at the request of Arjuna.

TEXT 11

atha tasyābhitaptasya

katidhāyatanāni ha

nirabhidyanta devānāṁ

tāni me gadataḥ śṛṇu

SYNONYMS

atha-therefore; tasya-His; abhitaptasya-in terms of His contemplation; katidhā-how many; āyatanāni-embodiments; ha-there were; nirabhidyanta-by separated parts; devānām-of the demigods; tāni-all those; me gadataḥ-described by me; śṛṇu-just hear.

Maitreya said: You may now hear from me how the Supreme Lord separated Himself into the diverse forms of the demigods after the manifestation of the gigantic universal form.

The demigods are separated parts and parcels of the Supreme Lord, as are all other living entities. The only difference between the demigods and the ordinary living entities is that when the living entities are rich in pious acts of devotional service to the Lord, and when their desire to lord it over material energy has vanished, they are promoted to the posts of demigods, who are entrusted by the Lord with executing the management of the universal affairs.

TEXT 12

tasyāgnir āsyaṁ nirbhinnaṁ

loka-pālo 'viśat padam

vācā svāṁśena vaktavyaṁ

yayāsau pratipadyate

SYNONYMS

tasya-His; agniḥ-fire; āsyam-mouth; nirbhinnam-thus separated; loka-pālaḥ-the directors of material affairs; aviśat-entered; padam-respective positions; vācā-by words; sva-aṁśena-by one's own part; vaktavyam-speeches; yayā-by which; asau-they; pratipadyate-express.

Agni, or heat, separated from His mouth, and all the directors of material affairs entered into it in their respective positions. By that energy the living entity expresses himself in words.

The mouth of the gigantic universal form of the Lord is the source of the speaking power. The director of the fire element is the controlling deity, or the ādhidaiva. The speeches delivered are ādhyātma, or bodily functions, and the subject matter of the speeches is material productions, or the ādhibhūta principle.

TEXT 13

nirbhinnaṁ tālu varuṇo

loka-pālo 'viśad dhareḥ

jihvayāṁśena ca rasaṁ

yayāsau pratipadyate

SYNONYMS

nirbhinnam-separated; tālu-palate; varuṇaḥ-the deity controlling air; loka-pālaḥ-director of the planets; aviśat-entered; hareḥ-of the Lord; jihvayā aṁśena-with the part of the tongue; ca-also; rasam-tastes; yayā-by which; asau-the living entity; pratipadyate-expresses.

When the palate of the gigantic form was separately manifested, Varuṇa, the director of air in the planetary systems, entered therein, and thus the living entity has the facility to taste everything with his tongue.

TEXT 14

nirbhinne aśvinau nāse

viṣṇor āviśatāṁ padam

ghrāṇenāṁśena gandhasya

pratipattir yato bhavet

SYNONYMS

nirbhinne-thus being separated; aśvinau-the dual Aśvinīs; nāse-of the two nostrils; viṣṇoḥ-of the Lord; āviśatām-entering; padam-post; ghrāṇena aṁśena-by partially smelling; gandhasya-aroma; pratipattiḥ-experience; yataḥ-whereupon; bhavet-becomes.

When the Lord's two nostrils separately manifested themselves, the dual Aśvinī-kumāras entered them in their proper positions, and because of this the living entities can smell the aromas of everything.

TEXT 15

nirbhinne akṣiṇī tvaṣṭā

loka-pālo 'viśad vibhoḥ

cakṣuṣāṁśena rūpāṇāṁ

pratipattir yato bhavet

SYNONYMS

nirbhinne-thus being separated; akṣiṇī-the eyes; tvaṣṭā-the sun; loka-pālaḥ-director of light; aviśat-entered; vibhoḥ-of the great; cakṣuṣā aṁśena-by the part of the eyesight; rūpāṇām-of the forms; pratipattiḥ-experience; yataḥ-by which; bhavet-becomes.

Thereafter, the two eyes of the gigantic form of the Lord were separately manifested. The sun, the director of light, entered them with the partial representation of eyesight, and thus the living entities can have vision of forms.

TEXT 16

nirbhinnāny asya carmāṇi

loka-pālo 'nilo 'viśat

prāṇenāṁśena saṁsparśaṁ

yenāsau pratipadyate

SYNONYMS

nirbhinnāni-being separated; asya-of the gigantic form; carmāṇi-skin; loka-pālaḥ-the director; anilaḥ-air; aviśat-entered; prāṇena aṁśena-the part of the breathing; saṁsparśam-touch; yena-by which; asau-the living entity; pratipadyate-can experience.

When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with partial touch, and thus the living entities can realize tactile knowledge.

TEXT 17

karṇāv asya vinirbhinnau

dhiṣṇyaṁ svaṁ viviśur diśaḥ

śrotreṇāṁśena śabdasya

siddhiṁ yena prapadyate

SYNONYMS

karṇau-the ears; asya-of the gigantic form; vinirbhinnau-being thus separated; dhiṣṇyam-the controlling deity; svam-own; viviśuḥ-entered; diśaḥ-of the directions; śrotreṇa aṁśena-with the hearing principles; śabdasya-of the sound; siddhim-perfection; yena-by which; prapadyate-is experienced.

When the ears of the gigantic form became manifested, all the controlling deities of the directions entered into them with the hearing principles, by which all the living entities hear and take advantage of sound.

The ear is the most important instrument in the body of the living entity. Sound is the most important medium for carrying the message of distant and unknown things. The perfection of all sound or knowledge enters through the ear and makes one's life perfect. The entire Vedic system of knowledge is received by aural reception only, and thus sound is the most important source of knowledge.

TEXT 18

tvacam asya vinirbhinnāṁ

viviśur dhiṣṇyam oṣadhīḥ

aṁśena romabhiḥ kaṇḍūṁ

yair asau pratipadyate

SYNONYMS

tvacam-skin; asya-of the gigantic form; vinirbhinnām-being separately manifested; viviśuḥ-entered; dhiṣṇyam-the controlling deity; oṣadhīḥ-sensations; aṁśena-with parts; romabhiḥ-through the hairs on the body; kaṇḍūm-itching; yaiḥ-by which; asau-the living entity; pratipadyate-experiences.

When there was a separate manifestation of skin, the controlling deities of sensations and their different parts entered into it, and thus the living entities feel itching and happiness due to touch.

For sense perception there are two principal items, touch and itching, and both of them are controlled by the skin and hairs on the body. According to Śrī Viśvanātha Cakravartī, the controlling deity of touch is the air passing within the body, and the controlling deity of the hairs on the body is Oṣadhya. For the skin the object of perception is touch, and for the hairs on the body the object of perception is itching.

TEXT 19

meḍhraṁ tasya vinirbhinnaṁ

sva-dhiṣṇyaṁ ka upāviśat

retasāṁśena yenāsāv

ānandaṁ pratipadyate

SYNONYMS

meḍhram-genitals; tasya-of the gigantic form; vinirbhinnam-being separated; sva-dhiṣṇyam-own position; kaḥ-Brahmā, the original living creature; upāviśat-entered; retasā aṁśena-with the part of the semen; yena-by which; asau-the living entity; ānandam-sex pleasure; pratipadyate-experiences.

When the genitals of the gigantic form separately became manifest, then Prajāpati, the original living creature, entered into them with his partial semen, and thus the living entities can enjoy sex pleasure.

TEXT 20

gudaṁ puṁso vinirbhinnaṁ

mitro lokeśa āviśat

pāyunāṁśena yenāsau

visargaṁ pratipadyate

SYNONYMS

gudam-evacuating outlet; puṁsaḥ-of the gigantic form; vinirbhinnam-being separately manifested; mitraḥ-the sun-god; loka-īśaḥ-the director named Mitra; āviśat-entered; pāyunā aṁśena-with the partial evacuation process; yena-by which; asau-the living entity; visargam-evacuation; pratipadyate-performs.

The evacuating channel separately became manifest, and the director named Mitra entered into it with partial organs of evacuation. Thus the living entities are able to pass stool and urine.

TEXT 21

hastāv asya vinirbhinnāv

indraḥ svar-patir āviśat

vārtayāṁśena puruṣo

yayā vṛttiṁ prapadyate

SYNONYMS

hastau-hands; asya-of the gigantic form; vinirbhinnau-being separately manifested; indraḥ-the King of heaven; svaḥ-patiḥ-the ruler of heavenly planets; āviśat-entered into it; vārtayā aṁśena-with partial mercantile principles; puruṣaḥ-the living entity; yayā-by which; vṛttim-business of livelihood; prapadyate-transacts.

Thereafter, when the hands of the gigantic form separately became manifested, Indra, the ruler of the heavenly planets, entered into them, and thus the living entity is able to transact business for his livelihood.

TEXT 22

pādāv asya vinirbhinnau

lokeśo viṣṇur āviśat

gatyā svāṁśena puruṣo

yayā prāpyaṁ prapadyate

SYNONYMS

pādau-the legs; asya-of the gigantic form; vinirbhinnau-being manifested separately; loka-īśaḥ viṣṇuḥ-the demigod Viṣṇu (not the Personality of Godhead); āviśat-entered; gatyā-by the power of movement; sva-aṁśena-with his own parts; puruṣaḥ-living entity; yayā-by which; prāpyam-destination; prapadyate-reaches.

Thereafter the legs of the gigantic form separately became manifest, and the demigod named Viṣṇu [not the Personality of Godhead] entered with partial movement. This helps the living entity move to his destination.

TEXT 23

buddhiṁ cāsya vinirbhinnāṁ

vāg-īśo dhiṣṇyam āviśat

bodhenāṁśena boddhavyam

pratipattir yato bhavet

SYNONYMS

buddhim-intelligence; ca-also; asya-of the gigantic form; vinirbhinnām-being separately manifested; vāk-īśaḥ-Brahmā, lord of the Vedas; dhiṣṇyam-the controlling power; āviśat-entered in; bodhena aṁśena-with his part of intelligence; boddhavyam-the matter of understanding; pratipattiḥ-understood; yataḥ-by which; bhavet-so becomes.

When the intelligence of the gigantic form separately became manifest, Brahmā, the lord of the Vedas, entered into it with the partial power of understanding, and thus an object of understanding is experienced by the living entities.

TEXT 24

hṛdayaṁ cāsya nirbhinnaṁ

candramā dhiṣṇyam āviśat

manasāṁśena yenāsau

vikriyāṁ pratipadyate

SYNONYMS

hṛdayam-heart; ca-also; asya-of the gigantic form; nirbhinnam-being manifested separately; candramā-the moon demigod; dhiṣṇyam-with controlling power; āviśat-entered into; manasā aṁśena-partly with mental activity; yena-by which; asau-the living entity; vikriyām-resolution; pratipadyate-transacts.

After that, the heart of the gigantic form separately manifested itself, and into it entered the moon demigod with partial mental activity. Thus the living entity can conduct his mental speculations.

TEXT 25

ātmānaṁ cāsya nirbhinnam

abhimāno 'viśat padam

karmaṇāṁśena yenāsau

kartavyaṁ pratipadyate

SYNONYMS

ātmānam-false ego; ca-also; asya-of the gigantic form; nirbhinnam-being separately manifested; abhimānaḥ-false identification; aviśat-entered; padam-in position; karmaṇā-activities; aṁśena-by the part; yena-by which; asau-the living entity; kartavyam-objective activities; pratipadyate-takes in.

Thereafter the materialistic ego of the gigantic form separately manifested itself, and into it entered Rudra, the controller of false ego, with his own partial activities, by which the living entity transacts his objective actions.

The false ego of materialistic identity is controlled by the demigod Rudra, an incarnation of Lord Śiva. Rudra is the incarnation of the Supreme Lord who controls the mode of ignorance within material nature. The activities of the false ego are based on the objective of the body and mind. Most persons conducted by the false ego are controlled by Lord Śiva. When one reaches a finer version of ignorance, he falsely thinks of himself as the Supreme Lord. That egoistic conviction of the conditioned soul is the last snare of the illusory energy which controls the entire material world.

TEXT 26

sattvaṁ cāsya vinirbhinnaṁ

mahān dhiṣṇyam upāviśat

cittenāṁśena yenāsau

vijñānaṁ pratipadyate

SYNONYMS

sattvam-consciousness; ca-also; asya-of the gigantic form; vinirbhinnam-being separately manifested; mahān-the total energy, mahat-tattva; dhiṣṇyam-with control; upāviśat-entered into; cittena aṁśena-along with His part of consciousness; yena-by which; asau-the living entity; vijñānam-specific knowledge; pratipadyate-cultivates.

Thereafter, when His consciousness separately manifested itself, the total energy, mahat-tattva, entered with His conscious part. Thus the living entity is able to conceive specific knowledge.

TEXT 27

śīrṣṇo 'sya dyaur dharā padbhyāṁ

khaṁ nābher udapadyata

guṇānāṁ vṛttayo yeṣu

pratīyante surādayaḥ

SYNONYMS

śīrṣṇaḥ-head; asya-of the gigantic form; dyauḥ-the heavenly planets; dharā-earthly planets; padbhyām-on His legs; kham-the sky; nābheḥ-from the abdomen; udapadyata-became manifested; guṇānām-of the three modes of nature; vṛttayaḥ-reactions; yeṣu-in which; pratīyante-manifest; sura-ādayaḥ-the demigods and others.

Thereafter, from the head of the gigantic form, the heavenly planets were manifested, and from His legs the earthly planets and from His abdomen the sky separately manifested themselves. Within them the demigods and others also were manifested in terms of the modes of material nature.

TEXT 28

ātyantikena sattvena

divaṁ devāḥ prapedire

dharāṁ rajaḥ-svabhāvena

paṇayo ye ca tān anu

SYNONYMS

ātyantikena-excessive; sattvena-by the mode of goodness; divam-in the higher planets; devāḥ-the demigods; prapedire-have been situated; dharām-on the earth; rajaḥ-the mode of passion; svabhāvena-by nature; paṇayaḥ-the human being; ye-all those; ca-also; tān-their; anu-subordinate.

The demigods, qualified by the superexcellent quality of the mode of goodness, are situated in the heavenly planets, whereas the human beings, because of their nature in the mode of passion, live on the earth in company with their subordinates.

In Bhagavad-gītā (14.14–15) it is said that those who are highly developed in the mode of goodness are promoted to the higher, heavenly planetary system, and those who are overpowered by the mode of passion are situated in the middle planetary systems-the earth and similar planets. But those who are surcharged with the mode of ignorance are degraded to the lower planetary systems or to the animal kingdom. The demigods are highly developed in the mode of goodness, and thus they are situated in the heavenly planets. Below human beings are the animals, although some of them mingle with human society; cows, horses, dogs, etc., are habituated to living under the protection of human beings.

The word ātyantikena is very significant in this verse. By development of the mode of goodness of material nature one can become situated in the heavenly planets. But by excessive development of the modes of passion and ignorance, the human being indulges in killing the animals who are meant to be protected by mankind. Persons who indulge in unnecessary animal killing have excessively developed in the modes of passion and ignorance and have no hope of advancing to the mode of goodness; they are destined to be degraded to lower statuses of life. The planetary systems are calculated as upper and lower in terms of the classes of living entities who live there.

TEXT 29

tārtīyena svabhāvena

bhagavan-nābhim āśritāḥ

ubhayor antaraṁ vyoma

ye rudra-pārṣadāṁ gaṇāḥ

SYNONYMS

tārtīyena-by excessive development of the third mode of material nature, the mode of ignorance; svabhāvena-by such nature; bhagavat-nābhim-the abdominal navel of the gigantic form of the Personality of Godhead; āśritāḥ-those who are so situated; ubhayoḥ-between the two; antaram-in between; vyoma-the sky; ye-all of whom; rudra-pārṣadām-associates of Rudra; gaṇāḥ-population.

Living entities who are associates of Rudra develop in the third mode of material nature, or ignorance. They are situated in the sky between the earthly planets and the heavenly planets.

This middle portion of the sky is called Bhuvarloka, as confirmed by both Śrīla Viśvanātha Cakravartī and Śrīla Jīva Gosvāmī. In Bhagavad-gītā it is stated that those who develop in the mode of passion are situated in the middle region. Those who are situated in the mode of goodness are promoted to the regions of the demigods, those who are situated in the mode of passion are placed in human society, and those who are situated in the mode of ignorance are placed in the society of animals or ghosts. There are no contradictions in this conclusion. Numerous living entities are distributed all over the universe in different planets and are so situated in terms of their own qualities in the modes of material nature.

TEXT 30

mukhato 'vartata brahma

puruṣasya kurūdvaha

yas tūnmukhatvād varṇānāṁ

mukhyo 'bhūd brāhmaṇo guruḥ

SYNONYMS

mukhataḥ-from the mouth; avartata-generated; brahma-the Vedic wisdom; puruṣasya-of the virāṭ-puruṣa, the gigantic form; kuru-udvaha-O chief of the Kuru dynasty; yaḥ-who are; tu-due to; unmukhatvāt-inclined to; varṇānām-of the orders of society; mukhyaḥ-the chief; abhūt-so became; brāhmaṇaḥ-called the brāhmaṇas; guruḥ-the recognized teacher or spiritual master.

O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.

As confirmed in Bhagavad-gītā (4.13), the four orders of human society developed with the order of the body of the gigantic form. The bodily divisions are the mouth, arms, waist and legs. Those who are situated on the mouth are called brāhmaṇas, those who are situated on the arms are called kṣatriyas, those who are situated on the waist are called vaiśyas, and those who are situated on the legs are called śūdras. Everyone is situated in the body of the Supreme in His gigantic viśva-rūpa form. In terms of the four orders, therefore, no caste is to be considered degraded because of being situated on a particular part of the body. In our own bodies we do not show any actual difference in our treatment towards the hands or legs. Each and every part of the body is important, although the mouth is the most important of the bodily parts. If other parts are cut off from the body, a man can continue his life, but if the mouth is cut off, one cannot live. Therefore, this most important part of the body of the Lord is called the sitting place of the brāhmaṇas, who are inclined to the Vedic wisdom. One who is not inclined to the Vedic wisdom but to mundane affairs cannot be called a brāhmaṇa, even if he is born of a brāhmaṇa family or father. To have a brāhmaṇa father does not qualify one as a brāhmaṇa. The main qualification of a brāhmaṇa is to be inclined to the Vedic wisdom. The Vedas are situated on the mouth of the Lord, and therefore anyone who is inclined to the Vedic wisdom is certainly situated on the mouth of the Lord, and he is a brāhmaṇa. This inclination towards Vedic wisdom is also not restricted to any particular caste or community. Anyone from any family and from any part of the world may become inclined to the Vedic wisdom, and that will qualify him as a real brāhmaṇa.

A real brāhmaṇa is the natural teacher or spiritual master. Unless one has Vedic knowledge, one cannot become a spiritual master. The perfect knowledge of the Vedas is to know the Lord, the Personality of Godhead, and that is the end of Vedic knowledge, or Vedānta. One who is situated in the impersonal Brahman and has no information of the Supreme Personality of Godhead may become a brāhmaṇa, but he cannot become a spiritual master. It is said in the Padma Purāṇa:

ṣaṭ-karma-nipuṇo vipro

mantra-tantra-viśāradaḥ

avaiṣṇavo gurur na syād

vaiṣṇavaḥ śva-paco guruḥ

An impersonalist can become a qualified brāhmaṇa, but he cannot become a spiritual master unless and until he is promoted to the stage of a Vaiṣṇava, or a devotee of the Personality of Godhead. Lord Caitanya, the great authority of Vedic wisdom in the modern age, stated:

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei 'guru' haya

A person may be a brāhmaṇa or a śūdra or a sannyāsī, but if he happens to be well versed in the science of Kṛṣṇa, then he is fit to become a spiritual master. (Cc. Madhya 8.128) The qualification, then, of a spiritual master is not to be a qualified brāhmaṇa, but to be well versed in the science of Kṛṣṇa.

One who is conversant with Vedic wisdom is a brāhmaṇa. And only a brāhmaṇa who is a pure Vaiṣṇava and knows all the intricacies of the science of Kṛṣṇa can become a spiritual master.

TEXT 31

bāhubhyo 'vartata kṣatraṁ

kṣatriyas tad anuvrataḥ

yo jātas trāyate varṇān

pauruṣaḥ kaṇṭaka-kṣatāt

SYNONYMS

bāhubhyaḥ-from the arms; avartata-generate d; kṣatram-the power of protection; kṣatriyaḥ-in relation to the power of protection; tat-that; anuvrataḥ-followers; yaḥ-one who; jātaḥ-so becomes; trāyate-delivers; varṇān-the other occupations; pauruṣaḥ-representative of the Personality of Godhead; kaṇṭaka-of disturbing elements like thieves and debauchees; kṣatāt-from the mischief.

Thereafter the power of protection was generated from the arms of the gigantic virāṭ form, and in relation to such power the kṣatriyas also came into existence by following the kṣatriya principle of protecting society from the disturbance of thieves and miscreants.

As the brāhmaṇas are recognized by their particular qualification of inclination towards the transcendental knowledge of Vedic wisdom, so also the kṣatriyas are recognized by the power to protect society from the disturbing elements of thieves and miscreants. The word anuvrataḥ is significant. A person who follows the kṣatriya principles by protecting society from thieves and miscreants is called a kṣatriya, not the one who is simply born a kṣatriya. The conception of the caste system is always based on quality and not on the qualification of birth. Birth is an extraneous consideration; it is not the main feature of the orders and divisions. In Bhagavad-gītā (18.41–44) the qualifications of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras are specifically mentioned, and it is understood that all such qualifications are needed before one can be designated as belonging to a particular group.

Lord Viṣṇu is always mentioned as the puruṣa in all Vedic scriptures. Sometimes the living entities are also mentioned as puruṣas, although they are essentially puruṣa-śakti (parā śakti or parā prakṛti), the superior energy of the puruṣa. Illusioned by the external potency of the puruṣa (the Lord), the living entities falsely think of themselves as the puruṣa although they actually have no qualifications. The Lord has the power to protect. Of the three deities Brahmā, Viṣṇu and Maheśvara, the first has the power to create, the second has the power to protect, and the third has the power to destroy. The word puruṣa is significant in this verse because the kṣatriyas are expected to represent the puruṣa Lord in giving protection to the prajās, or all those who are born in the land and water. Protection is therefore meant for both man and the animals. in modern society the prajās are not protected from the hands of thieves and miscreants. The modern democratic state, which has no kṣatriyas, is a government of the vaiśyas and śūdras, and not of brāhmaṇas and kṣatriyas as formerly. Mahārāja Yudhiṣṭhira and his grandson, Mahārāja Parīkṣit, were typical kṣatriya kings, for they gave protection to all men and animals. When the personification of Kali attempted to kill a cow, Mahārāja Parīkṣit at once prepared himself to kill the miscreant, and the personification of Kali was banished from his kingdom. That is the sign of puruṣa, or the representative of Lord Viṣṇu. According to Vedic civilization, a qualified kṣatriya monarch is given the respect of the Lord because he represents the Lord by giving protection to the prajās. Modern elected presidents cannot even give protection from theft cases, and therefore one has to take protection from an insurance company. The problems of modern human society are due to the lack of qualified brāhmaṇas and kṣatriyas and the overinfluence of the vaiśyas and śūdras by so-called general franchise.

TEXT 32

viśo 'vartanta tasyorvor

loka-vṛttikarīr vibhoḥ

vaiśyas tad-udbhavo vārtāṁ

nṛṇāṁ yaḥ samavartayat

SYNONYMS

viśaḥ-means of living by production and distribution; avartanta-generated; tasya-His (the gigantic form's); ūrvoḥ-from the thighs; loka-vṛttikarīḥ-means of livelihood; vibhoḥ-of the Lord; vaiśyaḥ-the mercantile community; tat-their; udbhavaḥ-orientation; vārtām-means of living; nṛṇām-of all men; yaḥ-one who; samavartayat-executed.

The means of livelihood of all persons, namely production of grains and their distribution to the prajās, was generated from the thighs of the Lord's gigantic form. The mercantile men who take charge of such execution are called vaiśyas.

Human society's means of living is clearly mentioned here as viśa, or agriculture and the business of distributing agricultural products, which involves transport, banking, etc. Industry is an artificial means of livelihood, and large-scale industry especially is the source of all the problems of society. In Bhagavad-gītā also the duties of the vaiśyas, who are engaged in viśa, are stated as cow protection, agriculture and business. We have already discussed that the human being can safely depend on the cow and agricultural land for his livelihood.

The exchange of produce by banking and transportation is a branch of this type of living. The vaiśyas are divided into many subsections: some of them are called kṣetrī, or landowners, some are called kṛṣaṇa, or land tillers, some of them are called tila-vaṇik, or grain raisers, some are called gandha-vaṇik, or merchants in spices, and some are called suvarṇa-vaṇik, or merchants in gold and banking. The brāhmaṇas are the teachers and spiritual masters, the kṣatriyas protect the citizens from the hands of thieves and miscreants, and the vaiśyas are in charge of production and distribution. The śūdras, the unintelligent class of men who cannot act independently in any of the above-mentioned activities, are meant for serving the three higher classes for their livelihood.

Formerly, the brāhmaṇas were given all the necessities of life by the kṣatriyas and vaiśyas because they had no time to spend making a living. The kṣatriyas would collect taxes from the vaiśyas and śūdras, but the brāhmaṇas were exempt from paying income tax or land revenue. That system of human society was so nice that there were no political, social and economic upheavals. The different castes, or varṇa classifications, are therefore essential for maintaining a peaceful human society.

TEXT 33

padbhyāṁ bhagavato jajñe

śuśrūṣā dharma-siddhaye

tasyāṁ jātaḥ purā śūdro

yad-vṛttyā tuṣyate hariḥ

SYNONYMS

padbhyām-from the legs; bhagavataḥ-of the Personality of Godhead; jajñe-became manifested; śuśrūṣā-service; dharma-occupational duty; siddhaye-for the matter of; tasyām-in that; jātaḥ-being generated; purā-formerly; śūdraḥ-the servitors; yat-vṛttyā-the occupation by which; tuṣyate-becomes satisfied; hariḥ-the Supreme Personality of Godhead.

Thereafter, service was manifested from the legs of the Personality of Godhead for the sake of perfecting the religious function. Situated on the legs are the śūdras, who satisfy the Lord by service.

Service is the real constitutional occupation of all living entities. The living entities are meant to render service to the Lord, and they can attain religious perfection by this service attitude. One cannot attain religious perfection simply by speculating to attain theoretical knowledge. The jñānī division of spiritualists go on speculating only to distinguish the soul from matter, but they have no information of the activities of the soul after being liberated by knowledge. It is said that persons who only mentally speculate to know things as they are and who do not engage in the transcendental loving service of the Lord are simply wasting their time.

It is clearly said here that the principle of service was generated from the legs of the Lord for the sake of perfecting the religious process, but this transcendental service is different from the idea of service in the material world. In the material world, no one wants to be a servant; everyone wants to become the master because false mastership is the basic disease of the conditioned soul. The conditioned soul in the material world wants to lord it over others. Illusioned by the external energy of the Lord, he is forced to become a servant of the material world. That is the real position of the conditioned soul. The last snare of the illusory, external energy is the conception of becoming one with the Lord, and due to this conception the illusioned soul remains in the bondage of material energy, falsely thinking himself a liberated soul and "as good as Nārāyaṇa."

It is actually better to be a śūdra than to be a brāhmaṇa and not develop the service attitude, because that attitude alone satisfies the Lord. Every living being-even if he be a brāhmaṇa by qualification-must take to the transcendental service of the Lord. Both Bhagavad-gītā and the Śrīmad-Bhāgavatam support that this service attitude is the perfection of the living entity. A brāhmaṇa, kṣatriya, vaiśya or śūdra can perfect his occupational duties only by rendering service unto the Lord. A brāhmaṇa is supposed to know this fact due to his perfection in Vedic wisdom. The other sections are supposed to follow the direction of the brāhmaṇa Vaiṣṇava (one who is a brāhmaṇa by qualification and a Vaiṣṇava by action). That will make the entire society perfect in regard to the order of its social construction. A disordered society cannot satisfy either the members of the society or the Lord. Even if one is not a perfect brāhmaṇa, kṣatriya, vaiśya or śūdra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.

TEXT 34

ete varṇāḥ sva-dharmeṇa

yajanti sva-guruṁ harim

śraddhayātma-viśuddhy-arthaṁ

yaj-jātāḥ saha vṛttibhiḥ

SYNONYMS

ete-all these; varṇāḥ-orders of society; sva-dharmeṇa-by one's own occupational duties; yajanti-worship; sva-gurum-with the spiritual master; harim-the Supreme Personality of Godhead; śraddhayā-with faith and devotion; ātma-self; viśuddhi-artham-for purifying; yat-from whom; jātāḥ-born; saha-along with; vṛttibhiḥ-occupational duty.

All these different social divisions are born, with their occupational duties and living conditions, from the Supreme Personality of Godhead. Thus for unconditional life and self-realization one has to worship the Supreme Lord under the direction of the spiritual master.

Since they are born from different parts of the body of the Supreme Lord in His gigantic form, all living entities in all parts of the entire universe are supposed to he eternal servitors of the supreme body. Every part of our own body, such as the mouth, hands, thighs and legs, is meant to render service to the whole. That is their constitutional position. In subhuman life the living entities are not conscious of this constitutional position, but in the human form of life they are supposed to know this through the system of the varṇas, the social orders. As above mentioned, the brāhmaṇa is the spiritual master of all the orders of society, and thus brahminical culture, culminating in the transcendental service of the Lord, is the basic principle for purifying the soul.

In conditioned life the soul is under the impression that he can become the lord of the universe, and the last point of this misconception is to think oneself the Supreme. The foolish conditioned soul does not take into account that the Supreme cannot be conditioned by māyā, or illusion. If the Supreme were to become conditioned by illusion, where would be His supremacy? In that case, māyā, or illusion, would be the Supreme. Therefore, because the living entities are conditioned, they cannot be supreme. The actual position of the conditioned soul is explained in this verse: all the conditioned souls are impure due to contact with the material energy in three modes of nature. Therefore it is necessary that they purify themselves under the guidance of the bona fide spiritual master, who not only is a brāhmaṇa by qualification but must also be a Vaiṣṇava. The only self-purifying process mentioned herein is to worship the Lord under the recognized method-under the guidance of the bona fide spiritual master. That is the natural way of purification, and no other method is recommended as bona fide. The other methods of purification may be helpful to come to this stage of life, but ultimately one has to come to this last point before he attains actual perfection. Bhagavad-gītā (7.19) confirms this truth as follows:

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

TEXT 35

etat kṣattar bhagavato

daiva-karmātma-rūpiṇaḥ

kaḥ śraddadhyād upākartuṁ

yogamāyā-balodayam

SYNONYMS

etat-this; kṣattaḥ-O Vidura; bhagavataḥ-of the Supreme Personality of Godhead; daiva-karma-ātma-rūpiṇaḥ-of the gigantic form of transcendental work, time and nature; kaḥ-who else; śraddadhyāt-can aspire; upākartum-measure in totality; yogamāyā-internal potency; bala-udayam-manifested by the strength of.

O Vidura, who can estimate or measure the transcendental time, work and potency of the gigantic form manifested by the internal potency of the Supreme Personality of Godhead?

The froggish philosophers may go on with their mental speculations on the subject matter of the virāṭ, the gigantic form exhibited by the yogamāyā internal potency of the Supreme Personality of Godhead, but factually no one can measure such a vast exhibition. In Bhagavad-gītā (11.16), Arjuna, the recognized devotee of the Lord, says:

aneka-bāhūdara-vaktra-netraṁ

paśyāmi tvāṁ sarvato 'nanta-rūpam

nāntaṁ na madhyaṁ na punas tavādiṁ

paśyāmi viśveśvara viśva-rūpa

"O my Lord, O gigantic viśva-rūpa form, O master of the universe, I see innumerable hands, bodies, mouths and eyes in all directions, and they are all unlimited. I cannot find the end of this manifestation, nor do I see the middle, nor the beginning."

Bhagavad-gītā was specifically spoken to Arjuna, and the viśva-rūpa was exhibited before him at his request. He was awarded the specific eyes to see this viśva-rūpa, yet although he was able to see the Lord's innumerable hands and mouths, he was unable to see Him completely. Since Arjuna was unable to estimate the length and breadth of the potency of the Lord, who else would be able to do so? One may only indulge in miscalculation like the frog-philosopher. The frog-philosopher wanted to estimate the length and breadth of the Pacific Ocean by his experience of a well three cubic feet large, and thus he began to puff himself up to become as big as the Pacific Ocean, but at last he burst and died by this process. This story is applicable to the mental philosophers who, under the illusion of the Lord's external energy, indulge in estimating the length and breadth of the Supreme Lord. The best path is to become a cool-headed, submissive devotee of the Lord, try to hear about the Lord from the bona fide spiritual master, and thus serve the Lord in transcendental loving service, as suggested in the previous verse.

TEXT 36

tathāpi kīrtayāmy aṅga

yathā-mati yathā-śrutam

kīrtiṁ hareḥ svāṁ sat-kartuṁ

giram anyābhidhāsatīm

SYNONYMS

tathā-therefore; api-although it is so; kīrtayāmi-I do describe; aṅga-O Vidura; yathā-as much as; mati-intelligence; yathā-as much as; śrutam-heard; kīrtim-glories; hareḥ-of the Lord; svām-own; sat-kartum-just purify; giram-speeches; anyābhidhā-otherwise; asatīm-unchaste.

In spite of my inability, whatever I have been able to hear [from the spiritual master] and whatever I could assimilate I am now describing in glorification of the Lord by pure speech, for otherwise my power of speaking would remain unchaste.

The purification of the conditioned soul necessitates purification of his consciousness. By the presence of consciousness, the presence of the transcendental soul is verified, and as soon as consciousness leaves the body, the material body is not active. Consciousness is perceived, therefore, by activities. The theory put forward by empiric philosophers that consciousness can remain in an inactive state is the proof of their poor fund of knowledge. One should not become unchaste by stopping the activities of pure consciousness. If the activities of pure consciousness are stopped, certainly the conscious living force will be otherwise engaged because unless engaged the consciousness has no standing. Consciousness cannot be silent, even for a moment. When the body does not act, the consciousness acts in the form of dreams. Unconsciousness is artificial; by induced extraneous help it remains for a limited period, but when the intoxication of the drug is finished or when one is awake, the consciousness again acts earnestly.

Maitreya's statement is that in order to avoid unchaste conscious activities, he was trying to describe the unlimited glories of the Lord, although he did not have the ability to describe them perfectly. This glorification of the Lord is not a product of research, but the result of hearing submissively from the authority of the spiritual master. It is also not possible to repeat all that one has heard from his spiritual master, but one can narrate as far as possible by one's honest endeavor. It does not matter whether the Lord's glories are fully explained or not. One must attempt to engage one's bodily, mental and verbal activities in the transcendental glorification of the Lord, otherwise such activities will remain unchaste and impure. The existence of the conditioned soul can be purified only by the method of engaging mind and speech in the service of the Lord. The tridaṇḍi-sannyāsī of the Vaiṣṇava school accepts three rods, representing the vow to engage in the service of the Lord with body, mind and speech, whereas the ekadaṇḍi-sannyāsī takes the vow to become one with the Supreme. Since the Lord is the Absolute, there is no distinction between Him and His glories. The glories of the Lord as chanted by the Vaiṣṇava sannyāsī are as substantial as the Lord Himself, and thus while glorifying the Lord the devotee becomes one with Him in transcendental interest, although he remains eternally a transcendental servitor. This simultaneously one and different position of the devotee makes him eternally purified, and thus his life becomes a complete success.

TEXT 37

ekānta-lābhaṁ vacaso nu puṁsāṁ

suśloka-mauler guṇa-vādam āhuḥ

śruteś ca vidvadbhir upākṛtāyāṁ

kathā-sudhāyām upasamprayogam

SYNONYMS

eka-anta-the one which has no comparison; lābham-gain; vacasaḥ-by discussions; nu puṁsām-after the Supreme Person; suśloka-pious; mauleḥ-activities; guṇa-vādam-glorification; āhuḥ-it is so said; śruteḥ-of the ear; ca-also; vidvadbhiḥ-by the learned; upākṛtāyām-being so edited; kathā-sudhāyām-in the nectar of such a transcendental message; upasamprayogam-serves the real purpose, being nearer to.

The highest perfectional gain of humanity is to engage in discussions of the activities and glories of the Pious Actor. Such activities are so nicely arranged in writing by the greatly learned sages that the actual purpose of the ear is served just by being near them.

The impersonalists are very much afraid of hearing the activities of the Lord because they think that the happiness derived from the transcendental situation of Brahman is the ultimate goal of life; they think that anyone's activity, even that of the Personality of Godhead, is mundane. But the idea of happiness indicated in this verse is different because it relates to the activities of the Supreme Personality, who has transcendental qualities. The word guṇa-vādam is significant because the qualities of the Lord and His activities and pastimes are the subject matter for the discussions of devotees. A ṛṣi like Maitreya is certainly not interested in discussing anything pertaining to mundane qualities, yet he says that the highest perfectional stage of transcendental realization is to discuss the Lord's activities. Śrīla Jīva Gosvāmī, therefore, concludes that topics regarding the transcendental activities of the Lord are far beyond the transcendental realization of kaivalya happiness. These transcendental activities of the Lord are so arranged in writing by the great sages that simply by hearing of those narrations one becomes perfectly self-realized, and the proper use of the ear and the tongue is also achieved. Śrīmad-Bhāgavatam is one of such great literatures, and the highest perfectional state of life is attained simply by hearing and reciting its contents.

TEXT 38

ātmano 'vasito vatsa

mahimā kavinādinā

saṁvatsara-sahasrānte

dhiyā yoga-vipakkayā

SYNONYMS

ātmanaḥ-of the Supreme Soul; avasitaḥ-known; vatsa-O my dear son; mahimā-glories; kavinā-by the poet Brahmā; ādinā-original; saṁvatsara-celestial years; sahasra-ante-at the end of one thousand; dhiyā-by intelligence; yoga-vipakkayā-by matured meditation.

O my son, the original poet, Brahmā, after mature meditation for one thousand celestial years, could know only that the glories of the Supreme Soul are inconceivable.

There are some froggish philosophers who want to know the Supreme Soul by means of philosophy and mental speculation. And when the devotees, who are to some extent in knowledge of the Supreme Lord, admit that the glories of the Lord are inestimable or inconceivable, the froggish philosophers adversely criticize them. These philosophers, like the frog in the well who tried to estimate the measurement of the Pacific Ocean, like to take trouble over fruitless mental speculation instead of taking instructions from devotees like the original poet, namely, Brahmā. Lord Brahmā underwent a severe type of meditation for one thousand celestial years, yet he said that the glories of the Lord are inconceivable. Therefore what can the froggish philosophers hope to gain from their mental speculations?

It is said in the Brahma-saṁhitā that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable. The devotees, however, do not waste time in such vain searching after knowledge of the Supreme, but they submissively hear the glories of the Lord from bona fide devotees. Thus they transcendentally enjoy the process of hearing and chanting. The Lord approves of the devotional activities of the devotees or mahātmās, and He says:

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ

namasyantaś ca māṁ bhaktyā

nitya-yuktā upāsate

(Bg. 9.13–14)

The pure devotees of the Lord take shelter of the parā prakṛti, the internal potency of the Lord called Lakṣmīdevī, Sītādevī, Śrīmatī Rādhārāṇī or Śrīmatī Rukmiṇīdevī, and thus they become actual mahātmās, or great souls. Mahātmā are not fond of indulging in mental speculations, but they actually take to the devotional service of the Lord, without the slightest deviation. Devotional service is manifested by the primary process of hearing and chanting about the activities of the Lord. This transcendental method practiced by the mahātmās gives them sufficient knowledge of the Lord because if the Lord can at all be known to some extent, it is only through the means of devotional service and no other way. One may go on speculating and waste the valuable time of his human life, but that will not help anyone to enter into the precincts of the Lord. The mahātmās, however, are not concerned with knowing the Lord by mental speculation because they enjoy hearing about His glorious activities in His transcendental dealings with His devotees or with the demons. The devotees take pleasure in both and are happy in this life and the life after.

TEXT 39

ato bhagavato māyā

māyinām api mohinī

yat svayaṁ cātma-vartmātmā

na veda kim utāpare

SYNONYMS

ataḥ-therefore; bhagavataḥ-godly; māyā-potencies; māyinām-of the jugglers; api-even; mohinī-enchanting; yat-that which; svayam-personally; ca-also; ātma-vartma-self-sufficient; ātmā-self; na-does not; veda-know; kim-what; uta-to speak of; apare-others.

The wonderful potency of the Supreme Personality of Godhead is bewildering even to the jugglers. That potential power is unknown even to the self-sufficient Lord, so it is certainly unknown to others.

The froggish philosophers and mundane wranglers in science and mathematical calculation may not believe in the inconceivable potency of the Supreme Personality of Godhead, but they are sometimes puzzled by the wonderful jugglery of man and nature. Such jugglers and magicians of the mundane world are actually puzzled by the jugglery of the Lord in His transcendental activities, but they try to adjust their bewilderment by saying that it is all mythology. There is, however, nothing impossible or mythological in the Supreme Omnipotent Person. The most wonderful puzzle for the mundane wranglers is that while they remain calculating the length and breadth of the unlimited potency of the Supreme Person, His faithful devotees are set free from the bondage of material encagement simply by appreciating the wonderful jugglery of the Supreme in the practical field. The devotees of the Lord see the wonderful dexterity in everything with which they come in contact in all circumstances of eating, sleeping, working, etc. A small banyan fruit contains thousands of small seeds, and each seed holds the potency of another tree, which again holds the potency of many millions of such fruits as causes and effects. So the trees and seeds engage the devotees in meditation about the activities of the Lord, while the mundane wranglers waste time in dry speculation and mental concoction, which are fruitless in both this life and the next. In spite of their pride in speculation, they can never appreciate the simple potential activities of the banyan tree. Such speculators are poor souls destined to remain in matter perpetually.

TEXT 40

yato 'prāpya nyavartanta

vācaś ca manasā saha

ahaṁ cānya ime devās

tasmai bhagavate namaḥ

SYNONYMS

yataḥ-from whom; aprāpya-being unable to measure; nyavartanta-cease to try; vācaḥ-words; ca-also; manasā-with the mind; saha-with; aham ca-also the ego; anye-other; ime-all these; devāḥ-demigods; tasmai-unto Him; bhagavate-unto the Personality of Godhead; namaḥ-offer obeisances.

Words, mind and ego, with their respective controlling demigods, have failed to achieve success in knowing the Supreme Personality of Godhead. Therefore, we simply have to offer our respectful obeisances unto Him as a matter of sanity.

The froggish calculator may raise the objection that if the Absolute is unknowable even by the controlling deities of speech, mind and ego, namely the Vedas, Brahmā, Rudra and all the demigods headed by Bṛhaspati, then why should the devotees be so interested in this unknown object? The answer is that the transcendental ecstasy enjoyed by the devotees in delineating the pastimes of the Lord is certainly unknown to nondevotees and mental speculators. Unless one relishes transcendental joy, naturally one will come back from his speculations and concocted conclusions because he will see them as neither factual nor enjoyable. The devotees can at least know that the Absolute Truth is the Supreme Personality of Godhead Viṣṇu, as the Vedic hymns confirm: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Bhagavad-gītā (15.15) also confirms this fact: vedaiś ca sarvair aham eva vedyaḥ. By culture of Vedic knowledge one must know Lord Kṛṣṇa and should not falsely speculate on the word aham, or "I." The only method for understanding the Supreme Truth is devotional service, as stated in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. Only by devotional service can one know that the ultimate truth is the Personality of Godhead and that Brahman and Paramātmā are only His partial features. This is confirmed in this verse by the great sage Maitreya. With devotion he offers his sincere surrender, namaḥ, to the Supreme Personality of Godhead, bhagavate. One has to follow in the footsteps of great sages and devotees like Maitreya and Vidura, Mahārāja Parīkṣit and Śukadeva Gosvāmī, and engage in the transcendental devotional service of the Lord if one would know His ultimate feature, which is above Brahman and Paramātmā.

Thus end the Bhaktivedanta purports of the Third Canto, Sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Creation of the Universal Form."

Chapter Seven

Further Inquires by Vidura

TEXT 1

śrī-śuka uvāca

evaṁ bruvāṇaṁ maitreyaṁ

dvaipāyana-suto budhaḥ

prīṇayann iva bhāratyā

viduraḥ pratyabhāṣata

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; evam-thus; bruvāṇam-speaking; maitreyam-unto the sage. Maitreya; dvaipāyana-sutaḥ-the son of Dvaipāyana; budhaḥ-learned; prīṇayan-in a pleasing manner; iva-as it was; bhāratyā-in the manner of a request; viduraḥ-Vidura; pratyabhāṣata-expressed.

Śrī Śukadeva Gosvāmī said: O King, while Maitreya, the great sage, was thus speaking, Vidura, the learned son of Dvaipāyana Vyāsa, expressed a request in a pleasing manner by asking this question.

TEXT 2

vidura uvāca

brahman kathaṁ bhagavataś

cin-mātrasyāvikāriṇaḥ

līlayā cāpi yujyeran

nirguṇasya guṇāḥ kriyāḥ

SYNONYMS

viduraḥ uvāca-Vidura said; brahman-O brāhmaṇa; katham-how; bhagavataḥ-of the Personality of Godhead; cit-mātrasya-of the complete spiritual whole; avikāriṇaḥ-of the unchangeable; līlayā-by His pastime; ca-either; api-even though it is so; yujyeran-take place; nirguṇasya-who is without the modes of nature; guṇāḥ-modes of nature; kriyāḥ-activities.

Śrī Vidura said: O great brāhmaṇa, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature?

As described in the previous chapter, the difference between the Supersoul, the Supreme Lord, and the living entities is that the activities of the Lord in creating the cosmic manifestation are performed by the Lord through the agency of His multifarious energies, but this manifestation is bewildering to the living entities. The Lord is therefore the master of the energies, whereas the living entities are subjugated by them. By asking various questions about transcendental activities, Vidura is clearing the misconception that when the Lord either descends on the earth in His incarnation or appears Himself with all His potencies, He too is subjected to the influence of māyā, just like an ordinary living entity. This is generally the calculation of less intelligent philosophers who consider the position of the Lord and that of the living entities to be on the same level. Vidura is hearing the great sage Maitreya refute these arguments. The Lord is described in this verse as cin-mātra, or completely spiritual. The Personality of Godhead has unlimited potencies to create and manifest many wonderful things, both temporary and permanent. Because this material world is the creation of His external energy, it thus appears to be temporary; it is manifested at certain intervals, maintained for some time, and again dissolved and conserved in His own energy. As described in Bhagavad-gītā (8.19), bhūtvā bhūtvā pralīyate. But the creation of His internal potency, the spiritual world, is not a temporary manifestation like the material world, but is eternal and full of transcendental knowledge, opulence, energy, strength, beauties and glories. Such manifestations of the Lord's potencies are eternal and are therefore called nirguṇa, or free from all tinges of the modes of material nature, even up to the mode of material goodness. The spiritual world is transcendental even to material goodness and thus is unchangeable. Since the Supreme Lord of such eternal and unchangeable qualities is never subjugated by anything like material influence, how can His activities and form be conceived to be under the influence of illusory māyā, as is the case with the living entities?

A juggler or magician displays many wonders with his acts and arts. He can become a cow by his magical tactics, and yet he is not that cow; but at the same time, the cow displayed by the magician is not different from him. Similarly, the material potency is not different from the Lord because it is an emanation from Him, but at the same time, that manifestation of potency is not the Supreme Lord. The Lord's transcendental knowledge and potency always remain the same; they do not change, even when displayed in the material world. As stated in Bhagavad-gītā, the Lord descends on the earth by His own internal potency, and therefore there is no question of His becoming materially contaminated, changed or otherwise affected by the modes of material nature. The Lord is saguṇa by His own internal potency, but at the same time He is nirguṇa, since He is not in touch with the material energy. The restrictions of the prison house are applicable to prisoners who are condemned by the king's law, but the king is never affected by such implications, although he may visit the prison house out of his good will. In the Viṣṇu Purāṇa the six opulences of the Lord are stated to be nondifferent from Him. The opulences of transcendental knowledge, strength, opulence, potency, beauty and renunciation are all identical with the Personality of Godhead. When He personally displays such opulences in the material world, they have no connection with the modes of material nature. The very word cin-mātratva is the guarantee that the Lord's activities are always transcendental, even when displayed in the material world. His activities are as good as the Supreme Personality Himself, otherwise liberated devotees like Śukadeva Gosvāmī would not have been attracted by them. Vidura inquired how the Lord's activities can be in the modes of material nature, as is sometimes miscalculated by persons with a poor fund of knowledge. The inebriety of the material qualities is due to the difference between the material body and the spirit soul. The conditioned soul's activities are displayed through the medium of the modes of material nature and are therefore perverted in appearance. However, the Lord's body and the Lord Himself are one and the same, and when the Lord's activities are displayed, they are certainly nondifferent from the Lord in all respects. The conclusion is that persons who consider the Lord's activities material are certainly mistaken.

TEXT 3

krīḍāyām udyamo 'rbhasya

kāmaś cikrīḍiṣānyataḥ

svatas-tṛptasya ca kathaṁ

nivṛttasya sadānyataḥ

SYNONYMS

krīḍāyām-in the matter of playing; udyamaḥ-enthusiasm; arbhasya-of the boys; kāmaḥ-desire; cikrīḍiṣā-willingness to play; anyataḥ-with other boys; svataḥ-tṛptasya-for one who is self-satisfied; ca-also; katham-what for; nivṛttasya-one who is detached; sadā-at all times; anyataḥ-otherwise.

Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-satisfied and detached from everything at all times.

Since the Supreme Personality of Godhead is one without a second, there is no possibility that anything besides Him can exist. He expands Himself by His energies in multiforms of self-expansions and separated expansions as well, just as fire expands itself by heat and light. Since there is no other existence besides the Lord Himself, the Lord's association with anything manifests His association with Himself. In Bhagavad-gītā (9.4) the Lord says:

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

"The complete manifestation of the cosmic situation is an expansion of the Lord Himself in His impersonal feature. All things are situated in Him only, yet He is not in them." That is the opulence of the Lord's attachment and detachment. He is attached to everything, yet He is detached from all.

TEXT 4

asrākṣīd bhagavān viśvaṁ

guṇa-mayyātma-māyayā

tayā saṁsthāpayaty etad

bhūyaḥ pratyapidhāsyati

SYNONYMS

asrākṣīt-caused to create; bhagavān-the Personality of Godhead; viśvam-the universe; guṇa-mayyā-endowed with three modes of material nature; ātma-self; māyayā-by the potency; tayā-by her; saṁsthāpayati-maintains; etat-all these; bhūyaḥ-then again; praty-apidhāsyati-conversely dissolves also.

By His self-sheltered potency of the three modes of material nature, the Lord has caused the creation of this universe. By her He maintains the creation and conversely dissolves it, again and again.

This cosmic universe is created by the Lord for those living entities who are carried away by the illusory thought of becoming one with Him by imitation. The three modes of material nature are for the further bewilderment of the conditioned souls. The conditioned living entity, bewildered by the illusory energy, considers himself a part of the material creation due to forgetfulness of his spiritual identity, and thus he becomes entangled in material activities life after life. This material world is not for the purpose of the Lord Himself, but is for the conditioned souls who wanted to be controllers due to misuse of their God-gifted minute independence. Thus the conditioned souls are subjected to repeated birth and death.

TEXT 5

deśataḥ kālato yo 'sāv

avasthātaḥ svato 'nyataḥ

aviluptāvabodhātmā

sa yujyetājayā katham

SYNONYMS

deśataḥ-circumstantial; kālataḥ-by the influence of time; yaḥ-one who; asau-the living entity; avasthātaḥ-by situation; svataḥ-by dream; anyataḥ-by others; avilupta-extinct; avabodha-consciousness; ātmā-pure self; saḥ-he; yujyeta-engaged; ajayā-with nescience; katham-how is it so.

The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams or other causes. How then does he become engaged in nescience?

The consciousness of the living being is always present and never changes under any circumstances, as above mentioned. When a living man moves from one place to another, he is conscious that he has changed his position. He is always present in the past, present and future, like electricity. One can remember incidents from his past and can conjecture about his future also on the basis of past experience. He never forgets his personal identity, even though he is placed in awkward circumstances. How then can the living entity become forgetful of his real identity as pure spirit soul and identify with matter unless influenced by something beyond himself? The conclusion is that the living entity is influenced by the avidyā potency, as confirmed in both the Viṣṇu Purāṇa and the beginning of Śrīmad-Bhāgavatam. The living entity is mentioned in Bhagavad-gītā (7.5) as parā prakṛti, and in the Viṣṇu Purāṇa he is mentioned as the parā śakti. He is part and parcel of the Supreme Lord as potency and not as the potent. The potent can exhibit many potencies, but the potency cannot equal the potent at any stage. One potency may be overcome by another potency, but to the potent, all potencies are under control. The jīva potency, or the kṣetrajña-śakti of the Lord, has the tendency to be overpowered by the external potency, avidyā-karma-saṁjñā, and in this way he is placed in the awkward circumstances of material existence. The living entity cannot be forgetful of his real identity unless influenced by the avidyā potency. Because the living entity is prone to the influence of the avidyā potency, he can never equal the supreme potent.

TEXT 6

bhagavān eka evaiṣa

sarva-kṣetreṣv avasthitaḥ

amuṣya durbhagatvaṁ vā

kleśo vā karmabhiḥ kutaḥ

SYNONYMS

bhagavān-the Supreme Personality of Godhead; ekaḥ-alone; eva eṣaḥ-all these; sarva-all; kṣetreṣu-in the living entities; avasthitaḥ-situated; amuṣya-of the living entities; durbhagatvam-misfortune; vā-either; kleśaḥ-miseries; vā-or; karmabhiḥ-by activities; kutaḥ-what for.

The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?

The next question put forward by Vidura to Maitreya is, "Why are the living entities subjected to so many miseries and misfortunes in spite of the Lord's presence in their hearts as the Supersoul?" The body is considered a fruitful tree, and the living entity and the Lord as Supersoul are like two birds seated in that tree. The individual soul is eating the fruit of the tree, but the Supersoul, the Lord, is witnessing the activities of the other bird. A citizen of the state may be in miseries for want of sufficient supervision by the state authority, but how can it be possible that a citizen suffers from other citizens while the chief of the state is personally present? From another point of view, it is understood that the jīva living entity is qualitatively one with the Lord, and thus his knowledge in the pure state of life cannot be covered by nescience, especially in the presence of the Supreme Lord. How then does the living entity become subjected to ignorance and covered by the influence of māyā? The Lord is the father and protector of every living entity, and He is known as the bhūta-bhṛt, or the maintainer of the living entities. Why then should the living entity he subjected to so many sufferings and misfortunes? It should not be so, but actually we see that it happens everywhere. This question is therefore put forward by Vidura for solution.

TEXT 7

etasmin me mano vidvan

khidyate 'jñāna-saṅkaṭe

tan naḥ parāṇuda vibho

kaśmalaṁ mānasaṁ mahat

SYNONYMS

etasmin-in this; me-my; manaḥ-mind; vidvan-O learned one; khidyate-is troubling; ajñāna-nescience; saṅkaṭe-in distress; tat-therefore; naḥ-my; parāṇuda-clear up; vibho-O great one; kaśmalam-illusion; mānasam-relating to the mind; mahat-great.

O great and learned one, my mind is greatly illusioned by the distress of this nescience, and I therefore request you to clear it up.

Such mental bewilderment as represented here by Vidura takes place for some living entities, but not for everyone, for if everyone were bewildered there would be no possibility of a solution by higher personalities.

TEXT 8

śrī-śuka uvāca

sa itthaṁ coditaḥ kṣattrā

tattva-jijñāsunā muniḥ

pratyāha bhagavac-cittaḥ

smayann iva gata-smayaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-he (Maitreya Muni); ittham-in this way; coditaḥ-being agitated; kṣattrā-by Vidura; tattva-jijñāsunā-by one who was anxious to inquire to know the truth; muniḥ-the great sage; pratyāha-replied; bhagavat-cittaḥ-God conscious; smayan-wondering; iva-as if; gata-smayaḥ-without hesitation.

Śrī Śukadeva Gosvāmī said: O King, Maitreya, being thus agitated by the inquisitive Vidura, at first seemed astonished, but then he replied to him without hesitation, since he was fully God conscious.

Since the great sage Maitreya was filled with God consciousness, he had no reason to be astonished at such contradictory questions by Vidura. Therefore, although as a devotee he externally expressed surprise, as if he did not know how to reply to those questions, he immediately became perfectly settled and properly replied to Vidura. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. Anyone who is a devotee of the Lord knows about the Lord to some extent, and devotional service to the Lord makes him able to know everything by the grace of the Lord. Although a devotee may apparently express himself to be ignorant, he is full of knowledge in every intricate matter.

TEXT 9

maitreya uvāca

seyaṁ bhagavato māyā

yan nayena virudhyate

īśvarasya vimuktasya

kārpaṇyam uta bandhanam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sā iyam-such a statement; bhagavataḥ-of the Personality of Godhead; māyā-illusion; yat-that which; nayena-by logic; virudhyate-becomes contradictory; īśvarasya-of the Supreme Personality of Godhead; vimuktasya-of the ever liberated; kārpaṇyam-insufficiency; uta-as also, what to speak of; bandhanam-bondage.

Śrī Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or māyā, and at the same time they maintain that He is unconditioned. This is against all logic.

Sometimes it appears that the Supreme Personality of Godhead, who is one hundred percent spiritual, cannot be the cause of the illusory potency which covers the knowledge of the individual soul. But factually there is no doubt that the illusory, external energy is also part and parcel of the Supreme Lord. When Vyāsadeva realized the Supreme Personality of Godhead, he saw the Lord along with His external potency, which covers the pure knowledge of the individual living entities. Why the external energy acts in this way may be considered as follows, as analyzed by great commentators like Viśvanātha Cakravartī Ṭhākura and Śrīla Jīva Gosvāmī. Although the material, illusory energy is distinct from the spiritual energy, it is one of the many energies of the Lord, and thus the material modes of nature (the mode of goodness, etc.) are surely qualities of the Lord. The energy and the energetic Personality of Godhead are not different, and although such energy is one with the Lord, He is never overpowered by it. Although the living entities are also parts and parcels of the Lord, they are overcome by the material energy. The inconceivable yogam aiśvaram of the Lord, as mentioned in Bhagavad-gītā (9.5), is misunderstood by the froggish philosophers. In order to support a theory that Nārāyaṇa (the Lord Himself) becomes a daridra-nārāyaṇa, a poor man, they propose that the material energy overcomes the Supreme Lord. Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī Ṭhākura, however, offer a very nice example in explanation. They say that although the sun is all light, the clouds, darkness and snowfall are all part and parcel of the sun. Without the sun there is no possibility of the sky's being overcast with clouds or darkness, nor can there be snowfall on the earth. Although life is sustained by the sun, life is also disturbed by darkness and snowfall produced by the sun. But it is also a fact that the sun itself is never overcome by darkness, clouds or snowfall; the sun is far, far away from such disturbances. Only those who have a poor fund of knowledge say that the sun is covered by a cloud or by darkness. Similarly, the Supreme Brahman, or the Parabrahman, the Personality of Godhead, is always unaffected by the influence of the material energy, although it is one of His energies (parāsya śaktir vividhaiva śrūyate).

There is no reason to assert that the Supreme Brahman is overpowered by the illusory energy. The clouds, darkness and snowfall can cover only a very insignificant portion of the sun's rays. Similarly, the modes of material nature may react upon the raylike living entities. It is the misfortune of the living entity, certainly not without reason, that the influence of the material energy acts on his pure consciousness and eternal bliss. This covering up of pure consciousness and eternal bliss is due to avidyā-karmā-saṁjñā, the energy which acts on the infinitesimal living entities who misuse their minute independence. According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic. The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes overpowered by another energy of the sun, namely by clouds or by snowfall. Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy. In the Vedic hymns it is said that the living entities are like the sparks of a fire. The sparks of fire also are fire, but the burning potency of the sparks is different from that of the original fire. When the sparks fly out of touch with the original fire, they come under the influence of a nonfiery atmosphere; thus they maintain the potency to be again one with the fire as sparks, but not as the original fire. The sparks can everlastingly remain within the original fire as its parts and parcels, but the moment the sparks become separated from the original fire, their misfortunes and miseries begin. The clear conclusion is that the Supreme Lord, who is the original fire, is never overpowered, but the infinitesimal sparks of the fire can become overpowered by the illusory effect of māyā. It is a most ludicrous argument to say that the Supreme Lord is overpowered by His own material energy. The Lord is the master of the material energy, but the living entities are in the conditioned state, controlled by the material energy. That is the version of Bhagavad-gītā. The froggish philosophers who put forward the argument that the Supreme Lord is overpowered by the material mode of goodness are themselves illusioned by the same material energy, although they think of themselves as liberated souls. They support their arguments by a false and laborious jugglery of words, which is a gift of the same illusory energy of the Lord. But the poor froggish philosophers, due to a false sense of knowledge, cannot understand the situation.

In the Sixth Canto, Ninth Chapter, thirty-fourth verse, of the Śrīmad-Bhāgavatam it is stated:

duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.

Thus the demigods prayed to the Supreme Lord that although His activities are very difficult to understand, they can still be understood to some extent by those who sincerely engage in the transcendental loving service of the Lord. The demigods admitted that although the Lord is apart from the material influence or creation, He nevertheless creates, maintains and annihilates the complete cosmic manifestation by the agency of the demigods.

TEXT 10

yad arthena vināmuṣya

puṁsa ātma-viparyayaḥ

pratīyata upadraṣṭuḥ

sva-śiraś chedanādikaḥ

SYNONYMS

yat-thus; arthena-a purpose or meaning; vinā-without; amuṣya-of such a one; puṁsaḥ-of the living entity; ātma-viparyayaḥ-upset about self-identification; pratīyate-so appear; upadraṣṭuḥ-of the superficial onlooker; sva-śiraḥ-own head; chedana-ādikaḥ-cutting off.

The living entity is in distress regarding his self-identity. He has no factual background, like a man who dreams that he sees his head cut off.

A teacher in school once threatened his pupil that he would cut off the pupil's head and hang it on the wall so that the child could see how his head had been cut off. The child became frightened and stopped his mischief. Similarly, the miseries of the pure soul and the disruption of his self-identification are managed by the external energy of the Lord, which controls those mischievous living entities who want to go against the will of the Lord. Actually there is no bondage or misery for the living entity, nor does he ever lose his pure knowledge. In his pure consciousness, when he thinks a little seriously about his position, he can understand that he is eternally subordinate to the mercy of the Supreme and that his attempt to become one with the Supreme Lord is a false illusion. Life after life the living entity falsely tries to lord it over material nature and become the lord of the material world, but there is no tangible result. At last, when frustrated, he gives up his material activities and tries to become one with the Lord and speculate with much jugglery of words, but without success.

These activities are performed under the dictation of the illusory energy. The experience is compared to the experience of one's having his head cut off in a dream. The man whose head has been cut off also sees that his head has been cut off. If a person's head is severed he loses his power to see. Therefore if a man sees that his head has been cut off, it means that he thinks like that in hallucination. Similarly a living entity is eternally subordinate to the Supreme Lord, and he has this knowledge with him, but, artificially, he thinks that he is God himself and that although he is God he has lost his knowledge due to māyā. This conception has no meaning, just as there is no meaning to seeing one's head being cut off. This is the process by which knowledge is covered. And because this artificial rebellious condition of the living entity gives him all troubles, it is to be understood that he should take to his normal life as a devotee of the Lord and be relieved from the misconception of being God. The so-called liberation of thinking oneself God is that last reaction of avidyā by which the living entity is entrapped. The conclusion is that a living entity deprived of eternal transcendental service to the Lord becomes illusioned in many ways. Even in his conditional life he is the eternal servant of the Lord. His servitude under the spell of illusory māyā is also a manifestation of his eternal condition of service. Because he has rebelled against the service of the Lord, he is therefore put in the service of the māyā. He is still serving, but in a perverted manner. When he wants to get out of service under material bondage, he next desires to become one with the Lord. This is another illusion. The best course, therefore, is to surrender unto the Lord and thus get rid of the illusory māyā for good, as confirmed in Bhagavad-gītā (7.14):

daivī hy eṣā guṇa-mayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

TEXT 11

yathā jale candramasaḥ

kampādis tat-kṛto guṇaḥ

dṛśyate 'sann api draṣṭur

ātmano 'nātmano guṇaḥ

SYNONYMS

yathā-as; jale-in the water; candramasaḥ-of the moon; kampa-ādiḥ-quivering, etc.; tat-kṛtaḥ-done by the water; guṇaḥ-quality; dṛśyate-it is so seen; asan api-without existence; draṣṭuḥ-of the seer; ātmanaḥ-of the self; anātmanaḥ-of other than the self; guṇaḥ-quality.

As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter.

The Supreme Soul, the Personality of Godhead, is compared to the moon in the sky, and the living entities are compared to the reflection of the moon on water. The moon in the sky is fixed and does not appear to quiver like the moon on the water. Actually, like the original moon in the sky, the moon reflected on the water should also not quiver, but because of being associated with water, the reflection appears to be quivering, although in actual fact the moon is fixed. The water moves, but the moon does not move. Similarly, the living entities appear to be tainted by material qualities like illusion, lamentation and miseries, although in the pure soul such qualities are completely absent. The word pratīyate, which means "apparently" and "not actually" (like the experience of having one's head cut off in a dream), is significant here. The reflection of the moon on the water is the separated rays of the moon and not the actual moon. The separated parts and parcels of the Lord entangled in the water of material existence have the quivering quality, whereas the Lord is like the actual moon in the sky, which is not at all in touch with water. The light of the sun and moon reflected on matter makes the matter bright and praiseworthy. The living symptoms are compared to the light of the sun and the moon illuminating material manifestations like trees and mountains. The reflection of the sun or moon is accepted as the real sun or moon by less intelligent men, and the pure monistic philosophy develops from these ideas. In fact, the light of the sun and the moon are actually different from the sun and moon themselves, although they are always connected. The light of the moon spread throughout the sky appears to be impersonal, but the moon planet, as it is, is personal, and the living entities on the moon planet are also personal. In the rays of the moon, different material entities appear to be comparatively more or less important. The light of the moon on the Taj Mahal appears to be more beautiful than the same light in the wilderness. Although the light of the moon is the same everywhere, due to being differently appreciated it appears different. Similarly, the light of the Lord is equally distributed everywhere, but due to being differently received, it appears to be different. One should not, therefore, accept the reflection of the moon on the water as actual and misunderstand the whole situation through monistic philosophy. The quivering quality of the moon is also variable. When the water is standing still, there is no quivering. A more settled conditioned soul quivers less, but due to material connection the quivering quality is more or less present everywhere.

TEXT 12

sa vai nivṛtti-dharmeṇa

vāsudevānukampayā

bhagavad-bhakti-yogena

tirodhatte śanair iha

SYNONYMS

saḥ-that; vai-also; nivṛtti-detachment; dharmeṇa-by engagement; vāsudeva-the Supreme Personality of Godhead; anukampayā-by the mercy of; bhagavat-in relation with the Personality of Godhead; bhakti-yogena-by linking up; tirodhatte-diminishes; śanaiḥ-gradually; iha-in this existence.

But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vāsudeva, through the process of devotional service to the Lord in the mode of detachment.

The quivering quality of material existence, which comes from identification with matter or from thinking oneself, under the material influence of philosophical speculation, to be God, can be eradicated by devotional service to the Lord, by the mercy of the Personality of Godhead, Vāsudeva. As discussed in the First Canto, because the application of devotional service to Lord Vāsudeva invites pure knowledge, it quickly detaches one from the material conception of life and thus revives one's normal condition of spiritual existence, even in this life, and frees one from the material winds which cause one to quiver. Only knowledge in devotional service can elevate one towards the path of liberation. The development of knowledge for the purpose of knowing everything, without rendering devotional service, is considered fruitless labor, and one cannot get the desired result by such labor of love. Lord Vāsudeva is pleased by devotional service only, and thus His mercy is realized by association with pure devotees of the Lord. Pure devotees of the Lord are transcendental to all material desires, including the desire for the results of fruitive activities and philosophical speculation. If one wants to acquire the mercy of the Lord, he has to associate with pure devotees. Such association alone can, by degrees, release one from the quivering elements.

TEXT 13

yadendriyoparāmo 'tha

draṣṭrātmani pare harau

vilīyante tadā kleśāḥ

saṁsuptasyeva kṛtsnaśaḥ

SYNONYMS

yadā-when; indriya-senses; uparāmaḥ-satiated; atha-thus; draṣṭṛ-ātmani-unto the seer, the Supersoul; pare-in the Transcendence; harau-unto the Supreme Personality of Godhead; vilīyante-become merged in; tadā-at that time; kleśāḥ-miseries; saṁsuptasya-one who has enjoyed sound sleep; iva-like; kṛtsnaśaḥ-completely.

When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep.

The quivering of the living entity as described above is due to the senses. Since the entire material existence is meant for sense gratification, the senses are the medium of material activities, and they cause the quivering of the steady soul. Therefore, these senses are to be detached from all such material activities. According to the impersonalists the senses are stopped from work by merging the soul in the Supersoul Brahman. The devotees, however, do not stop the material senses from acting, but they engage their transcendental senses in the service of the Transcendence, the Supreme Personality of Godhead. In either case, the activities of the senses in the material field are to be stopped by cultivation of knowledge, and, if possible, they can be engaged in the service of the Lord. The senses are transcendental in nature, but their activities become polluted when contaminated by matter. We have to treat the senses to cure them of the material disease, not stop them from acting, as suggested by the impersonalist. In Bhagavad-gītā (2.59) it is said that one ceases all material activities only when satisfied by contact with a better engagement. Consciousness is active by nature and cannot be stopped from working. Artificially stopping a mischievous child is not the real remedy. The child must be given some better engagement so that he will automatically stop causing mischief. In the same way, the mischievous activities of the senses can be stopped only by better engagement in relation with the Supreme Personality of Godhead. When the eyes are engaged in seeing the beautiful form of the Lord, the tongue engaged in tasting prasāda, or remnants of foodstuff offered to the Lord, the ears are engaged in hearing His glories, the hands engaged in cleaning the temple of the Lord, the legs engaged in visiting His temples-or when all the senses are engaged in transcendental variegatedness-then only can the transcendental senses become satiated and eternally free from material engagement. The Lord, as the Supersoul residing in everyone's heart and as the Supreme Personality of Godhead in the transcendental world far beyond the material creation, is the seer of all our activities. Our activities must be so transcendentally saturated that the Lord will be kind enough to look upon us favorably and engage us in His transcendental service; then only can the senses be satisfied completely and be no longer troubled by material attraction.

TEXT 14

aśeṣa-saṅkleśa-śamaṁ vidhatte

guṇānuvāda-śravaṇaṁ murāreḥ

kiṁ vā punas tac-caraṇāravinda-

parāga-sevā-ratir ātma-labdhā

SYNONYMS

aśeṣa-unlimited; saṅkleśa-miserable conditions; śamam-cessation; vidhatte-can perform; guṇa-anuvāda-of the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; śravaṇam-hearing and chanting; murāreḥ-of Murāri (Śrī Kṛṣṇa), the Personality of Godhead; kim vā-what to speak of; punaḥ-again; tat-His; caraṇa-aravinda-lotus feet; parāga-sevā-to the service of the flavorful dust; ratiḥ-attraction; ātma-labdhā-those who have gained such self-achievement.

Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Śrī Kṛṣṇa, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet?

Two different methods for controlling the material senses are recommended in the Vedic scriptural wisdom. One of them is the process of jñāna, or the path of philosophical understanding of the Supreme-Brahma, Paramātmā and Bhagavān. The other is that of direct engagement in the transcendental loving devotional service of the Lord. Of these two most popular methods, the path of devotional service is recommended here as the best because one on the path of devotional service does not have to wait for the attainment of the fruitive results of pious activities or for the results of knowledge. The two stages of executing devotional service are, first, the stage of practicing devotional service with our present senses under the regulations of the recognized scriptures and, second, attaining sincere attachment for serving the particles of the dust of the lotus feet of the Lord. The first stage is called sādhana-bhakti, or devotional service for the neophyte, which is rendered under the direction of a pure devotee, and the second stage is called rāga-bhakti, in which the mature devotee automatically takes to the various services of the Lord out of sincere attachment. The great sage Maitreya now gives the final answer to all the questions of Vidura: devotional service to the Lord is the ultimate means to mitigate all the miserable conditions of material existence. The path of knowledge or that of mystic gymnastics may be adopted as a means for the purpose, but unless mixed with bhakti, or devotional service, they are unable to award the desired result. By practicing sādhana-bhakti one may gradually rise to the point of rāga-bhakti, and by performing rāga-bhakti in loving transcendental service one can even control the Supreme Powerful Lord.

TEXT 15

vidura uvāca

sañchinnaḥ saṁśayo mahyaṁ

tava sūktāsinā vibho

ubhayatrāpi bhagavan

mano me sampradhāvati

SYNONYMS

viduraḥ uvāca-Vidura said; sañchinnaḥ-cut off; saṁśayaḥ-doubts; mahyam-unto me; tava-your; sūkta-asinā-by the weapon of convincing words; vibho-O my lord; ubhayatra api-both in God and in the living entity; bhagavan-O powerful one; manaḥ-mind; me-my; sampradhāvati-perfectly entering.

Vidura said: O powerful sage, my lord, all my doubts about the Supreme Personality of Godhead and the living entities have now been removed by your convincing words. My mind is now perfectly entering into them.

The science of Kṛṣṇa, or the science of God and the living entities, is so subtle that even a personality like Vidura has to consult persons like the sage Maitreya. Doubts about the eternal relationship of the Lord and the living entity are created by mental speculators in different ways, but the conclusive fact is that the relationship of God and the living entity is one of the predominator and the predominated. The Lord is the eternal predominator, and the living entities are eternally predominated. Real knowledge of this relationship entails reviving the lost consciousness to this standard, and the process for such revival is devotional service to the Lord. By clearly understanding from authorities like the sage Maitreya, one can become situated in real knowledge, and the disturbed mind can thus be fixed on the progressive path.

TEXT 16

sādhv etad vyāhṛtaṁ vidvan

nātma-māyāyanaṁ hareḥ

ābhāty apārthaṁ nirmūlaṁ

viśva-mūlaṁ na yad bahiḥ

SYNONYMS

sādhu-as good as it should be; etat-all these explanations; vyāhṛtam-thus spoken; vidvan-O learned one; na-not; ātma-the self; māyā-energy; ayanam-movement; hareḥ-of the Personality of Godhead; ābhāti-appears; apārtham-without meaning; nirmūlam-without basis; viśva-mūlam-the origin is the Supreme; na-not; yat-which; bahiḥ-outside.

O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord.

A living entity's unlawful desire to become one with the Lord in every respect is the root cause of the entire material manifestation, for otherwise the Lord has no need to create such a manifestation, even for His pastimes. The conditioned soul, under the spell of the external energy of the Lord, falsely suffers many unfortunate incidents in material life. The Lord is the predominator of the external energy, māyā, whereas the living entity is predominated by the same māyā under the material condition. The false attempt of the living entity to occupy the predominating post of the Lord is the cause of his material bondage, and the conditioned soul's attempt to become one with the Lord is the last snare of māyā.

TEXT 17

yaś ca mūḍhatamo loke

yaś ca buddheḥ paraṁ gataḥ

tāv ubhau sukham edhete

kliśyaty antarito janaḥ

SYNONYMS

yaḥ-one who is; ca-also; mūḍha-tamaḥ-the lowest of the fools; loke-in the world; yaḥ ca-and one who is; buddheḥ-of intelligence; param-transcendental; gataḥ-gone; tau-of them; ubhau-both; sukham-happiness; edhete-enjoy; kliśyati-suffer; antaritaḥ-situated between; janaḥ-persons.

Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs.

The lowest of fools do not understand material miseries; they pass their lives merrily and do not inquire into the miseries of life. Such persons are almost on the level of the animals, who, although in the eyes of superiors are always miserable in life, are unaware of material distresses. A hog's life is degraded in its standard of happiness, which entails living in a filthy place, engaging in sex enjoyment at every opportune moment, and laboring hard in a struggle for existence, but this is unknown to the hog. Similarly, human beings who are unaware of the miseries of material existence and are happy in sex life and hard labor are the lowest of fools. Yet because they have no sense of miseries, they supposedly enjoy so-called happiness. The other class of men, those who are liberated and are situated in the transcendental position above intelligence, are really happy and are called paramahaṁsas. But persons who are neither like hogs and dogs nor on the level of the paramahaṁsas feel the material pangs, and for them inquiry about the Supreme Truth is necessary. The Vedānta-sūtra states, athāto brahma jijñāsā: "Now one should inquire about Brahman." This inquiry is necessary for those who are between the paramahaṁsas and the fools who have forgotten the question of self-realization in the midst of life in sense gratification.

TEXT 18

arthābhāvaṁ viniścitya

pratītasyāpi nātmanaḥ

tāṁ cāpi yuṣmac-caraṇa-

sevayāhaṁ parāṇude

SYNONYMS

artha-abhāvam-without substance; viniścitya-being ascertained; pratītasya-of the apparent values; api-also; na-never; ātmanaḥ-of the self; tām-that; ca-also; api-thus; yuṣmat-your; caraṇa-feet; sevayā-by service; aham-myself; parāṇude-shall be able to give up.

But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea.

The sufferings of the conditioned soul are superficial and have no intrinsic value, like the cutting off of one's head in a dream. Yet although this statement is theoretically very true, it is very difficult for the common man or the neophyte on the transcendental path to realize practically. However, by serving the feet of great transcendentalists like Maitreya Muni and by constantly associating with them, one is enabled to give up the false idea that the soul suffers from material pangs.

TEXT 19

yat-sevayā bhagavataḥ

kūṭa-sthasya madhu-dviṣaḥ

rati-rāso bhavet tīvraḥ

pādayor vyasanārdanaḥ

SYNONYMS

yat-to whom; sevayā-by service; bhagavataḥ-of the Personality of Godhead; kūṭa-sthasya-of the unchangeable; madhu-dviṣaḥ-the enemy of the Madhu asura; rati-rāsaḥ-attachment in different relationships; bhavet-develops; tīvraḥ-highly ecstatic; pādayoḥ-of the feet; vyasana-distresses; ardanaḥ-vanquishing.

By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses.

The association of a bona fide spiritual master like the sage Maitreya can be of absolute help in achieving transcendental attachment for the direct service of the Lord. The Lord is the enemy of the Madhu demon, or in other words He is the enemy of the suffering of His pure devotee. The word rati-rāsaḥ is significant in this verse. Service to the Lord is rendered in different transcendental mellows (relationships): neutral, active, friendly, parental and nuptial. A living entity in the liberated position of transcendental service to the Lord becomes attracted to one of the above-mentioned mellows, and when one is engaged in transcendental loving service to the Lord, one's service attachment in the material world is automatically vanquished. As stated in Bhagavad-gītā (2.59), rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate.

TEXT 20

durāpā hy alpa-tapasaḥ

sevā vaikuṇṭha-vartmasu

yatropagīyate nityaṁ

deva-devo janārdanaḥ

SYNONYMS

durāpā-rarely obtainable; hi-certainly; alpa-tapasaḥ-of one whose austerity is meager; sevā-service; vaikuṇṭha-the transcendental kingdom of God; vartmasu-on the path of; yatra-wherein; upagīyate-is glorified; nityam-always; deva-of the demigods; devaḥ-the Lord; jana-ardanaḥ-the controller of the living entities.

Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.

The path of liberation, as recommended by all authorities, is to serve the mahātmā transcendentalists. As far as Bhagavad-gītā is concerned, the mahātmās are the pure devotees who are on the path to Vaikuṇṭha, the kingdom of God, and who always chant and hear the glories of the Lord rather than talk of dry, profitless philosophy. This system of association has been recommended since time immemorial, but in this age of quarrel and hypocrisy it is especially recommended by Lord Śrī Caitanya Mahāprabhu. Even if one has no assets of favorable austerity, if he nevertheless takes shelter of the mahātmās, who are engaged in chanting and hearing the glories of the Lord, he is sure to make progress on the path back home, back to Godhead.

TEXT 21

sṛṣṭvāgre mahad-ādīni

sa-vikārāṇy anukramāt

tebhyo virājam uddhṛtya

tam anu prāviśad vibhuḥ

SYNONYMS

sṛṣṭvā-after creating; agre-in the beginning; mahat-ādīni-the total material energy; sa-vikārāṇi-along with the sense organs; anukramāt-by a gradual process of differentiation; tebhyaḥ-out of that; virājam-the gigantic universal form; uddhṛtya-manifesting; tam-unto that; anu-later; prāviśat-entered; vibhuḥ-the Supreme.

After creating the total material energy, the mahat-tattva, and thereby manifesting the gigantic universal form with senses and sense organs, the Supreme Lord entered within it.

Fully satisfied by the answers of the sage Maitreya, Vidura wanted to understand the remaining portions of the creative function of the Lord, and he took the clue from the previous topics.

TEXT 22

yam āhur ādyaṁ puruṣaṁ

sahasrāṅghry-ūru-bāhukam

yatra viśva ime lokāḥ

sa-vikāśaṁ ta āsate

SYNONYMS

yam-who; āhuḥ-is called; ādyam-original; puruṣam-incarnation for cosmic manifestation; sahasra-thousand; aṅghri-legs; ūru-thighs; bāhukam-hands; yatra-wherein; viśvaḥ-the universe; ime-all these; lokāḥ-planets; sa-vikāśam-with respective developments; te-all of them; āsate-living.

The puruṣa incarnation lying on the Causal Ocean is called the original puruṣa in the material creations, and in His virāṭ form, in whom all the planets and their inhabitants live, He has many thousands of legs and hands.

The first puruṣa is Kāraṇodakaśāyī Viṣṇu, the second puruṣa is Garbhodakaśāyī Viṣṇu, and the third puruṣa is Kṣīrodakaśāyī Viṣṇu, in whom is contemplated the virāṭ-puruṣa, the gigantic form in which all the planets with their different developments and inhabitants are floating.

TEXT 23

yasmin daśa-vidhaḥ prāṇaḥ

sendriyārthendriyas tri-vṛt

tvayerito yato varṇās

tad-vibhūtīr vadasva naḥ

SYNONYMS

yasmin-in which; daśa-vidhaḥ-ten kinds of; prāṇaḥ-air of life; sa-with; indriya-senses; artha-interest; indriyaḥ-of the senses; tri-vṛt-three kinds of life vigor; tvayā-by you; īritaḥ-explained; yataḥ-wherefrom; varṇāḥ-four specific divisions; tat-vibhūtīḥ-prowess; vadasva-please describe; naḥ-unto me.

O great brāhmaṇa, you have told me that the gigantic virāṭ form and His senses, sense objects and ten kinds of life air exist with three kinds of life vigor. Now, if you will, kindly explain to me the different powers of the specific divisions.

TEXT 24

yatra putraiś ca pautraiś ca

naptṛbhiḥ saha gotrajaiḥ

prajā vicitrākṛtaya

āsan yābhir idaṁ tatam

SYNONYMS

yatra-wherein; putraiḥ-along with sons; ca-and; pautraiḥ-along with grandsons; ca-also; naptṛbhiḥ-with grandsons from daughters; saha-along with; gotra-jaiḥ-of the same family; prajāḥ-generations; vicitra-of different kinds; ākṛtayaḥ-so done; āsan-exist; yābhiḥ-by whom; idam-all these planets; tatam-spread.

O my lord, I think that the process manifest in the forms of sons, grandsons and family members has spread all over the universe in different varieties and species.

TEXT 25

prajāpatīnāṁ sa patiś

cakḷpe kān prajāpatīn

sargāṁś caivānusargāṁś ca

manūn manvantarādhipān

SYNONYMS

prajā-patīnām-of the demigods like Brahmā and others; saḥ-he; patiḥ-leader; cakḷpe-decided; kān-whomsoever; prajāpatīn-fathers of the living entities; sargān-generations; ca-also; eva-certainly; anusargān-later generations; ca-and; manūn-the Manus; manvantara-adhipān-and the changes of such.

O learned brāhmaṇa, please describe how the leader of all the demigods, namely Prajāpati, Brahmā, decided to establish the various Manus, the heads of the ages. Please describe the Manus also, and please describe the descendants of those Manus.

The human race, or manuṣya-sara, descends from the Manus, sons and grandsons of the Prajāpati, Brahmā. The descendants of Manu reside in all the different planets and rule all the universe.

TEXT 26

upary adhaś ca ye lokā

bhūmer mitrātmajāsate

teṣāṁ saṁsthāṁ pramāṇaṁ ca

bhūr-lokasya ca varṇaya

SYNONYMS

upari-on the head; adhaḥ-underneath; ca-also; ye-which; lokāḥ-planets; bhūmeḥ-of the earth; mitra-ātmaja-O son of Mitrā (Maitreya Muni); āsate-do exist; teṣām-their; saṁsthām-situation; pramāṇam ca-also their measurement; bhūḥ-lokasya-of the earthly planets; ca-also; varṇaya-please describe.

O son of Mitrā, kindly describe how the planets are situated above the earth as well as underneath it, and also please mention their measurement as well as that of the earthly planets.

Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. This Vedic hymn declares emphatically that the devotee of the Lord knows everything material and spiritual in relationship with the Lord. Devotees are not simply emotional, as is ill conceived by certain less intelligent men. Their direction is practical. They know everything that is and all the details of the Lord's domination over the different creations.

TEXT 27

tiryaṅ-mānuṣa-devānāṁ

sarīsṛpa-patattriṇām

vada naḥ sarga-saṁvyūhaṁ

gārbha-sveda-dvijodbhidām

SYNONYMS

tiryak-subhuman; mānuṣa-human beings; devānām-of the superhuman beings, or demigods; sarīsṛpa-reptiles; patattriṇām-of the birds; vada-kindly describe; naḥ-unto me; sarga-generation; saṁvyūham-specific divisions; gārbha-embryonic; sveda-perspiration; dvija-twice-born; udbhidām-of the planets, etc.

Also please describe the living beings under different classifications: subhumans, humans, those born of the embryo, those born of perspiration, those who are twice-born [birds], and the plants and vegetables. Kindly describe their generations and subdivisions also.

TEXT 28

guṇāvatārair viśvasya

sarga-sthity-apyayāśrayam

sṛjataḥ śrīnivāsasya

vyācakṣvodāra-vikramam

SYNONYMS

guṇa-modes of material nature; avatāraiḥ-of the incarnations; viśvasya-of the universe; sarga-creation; sthiti-maintenance; apyaya-destruction; āśrayam-and ultimate rest; sṛjataḥ-of the one who creates; śrīnivāsasya-of the Personality of Godhead; vyācakṣva-kindly describe; udāra-magnanimous; vikramam-specific activities.

Please also describe the incarnations of the material modes of nature-Brahmā, Viṣṇu and Maheśvara-and please describe the incarnation of the Supreme Personality of Godhead and His magnanimous activities.

Although Brahmā, Viṣṇu and Maheśvara, the three incarnations of the material modes of nature, are the principal deities for the creation, maintenance and destruction of the cosmic manifestation, they are not the final authority. The Supreme Personality of Godhead Lord Kṛṣṇa is the ultimate goal, the cause of all causes. He is the āśraya, or the final rest of everything.

TEXT 29

varṇāśrama-vibhāgāṁś ca

rūpa-śīla-svabhāvataḥ

ṛṣīṇāṁ janma-karmāṇi

vedasya ca vikarṣaṇam

SYNONYMS

varṇa-āśrama-the four divisions of social statuses and orders of spiritual culture; vibhāgān-respective divisions; ca-also; rūpa-personal feature s; śīla-svabhāvataḥ-personal character; ṛṣīṇām-of the sages; janma-birth; karmāṇi-activities; vedasya-of the Vedas; ca-and; vikarṣaṇam-categorical divisions.

O great sage, kindly describe the divisions and orders of human society in terms of symptoms, behavior and the characteristics of mental equilibrium and sense control. Also please describe the births of the great sages and the categorical divisions of the Vedas.

The four statuses and orders of human society- brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs-are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a śūdrāṇī mother, yet he is more than a brāhmaṇa by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns. Mahābhārata is also a division of the Vedas, but it is meant for women, śūdras and dvija-bandhus, the worthless children of the higher section. The less intelligent section of society can avail themselves of the Vedic instructions simply by studying the Mahābhārata.

TEXT 30

yajñasya ca vitānāni

yogasya ca pathaḥ prabho

naiṣkarmyasya ca sāṅkhyasya

tantraṁ vā bhagavat-smṛtam

SYNONYMS

yajñasya-of sacrifices; ca-also; vitānāni-expansions; yogasya-of the mystic powers; ca-also; pathaḥ-ways; prabho-O my lord; naiṣkarmyasya-of knowledge; ca-and; sāṅkhyasya-of analytical studies; tantram-the path of devotional service; vā-as well as; bhagavat-in relation with the Personality of Godhead; smṛtam-regulative principles.

Please also describe the expansions of different sacrifices and the paths of mystic powers, analytical study of knowledge, and devotional service, all with their respective regulations.

The word tantram is significant herein. Sometimes tantram is misunderstood to be the black spiritual science of materialistic persons engaged in sense gratification, but here tantram means the science of devotional service compiled by Śrīla Nārada Muni. One can take advantage of such regulative explanations of the path of devotional service and make progressive advancement in the devotional service of the Lord. Sāṅkhya philosophy is the basic principle of acquiring knowledge, as will be explained by the sage Maitreya. The Sāṅkhya philosophy enunciated by Kapiladeva, the son of Devahūti, is the real source of knowledge about the Supreme Truth. Knowledge not based on the Sāṅkhya philosophy is mental speculation and can yield no tangible profit.

TEXT 31

pāṣaṇḍa-patha-vaiṣamyaṁ

pratiloma-niveśanam

jīvasya gatayo yāś ca

yāvatīr guṇa-karmajāḥ

SYNONYMS

pāṣaṇḍa-patha-the path of the faithless; vaiṣamyam-imperfection by contradiction; pratiloma-crossbreeding; niveśanam-situation; jīvasya-of the living entities; gatayaḥ-movements; yāḥ-as they are; ca-also; yāvatīḥ-as many as; guṇa-modes of material nature; karma-jāḥ-generated by different work.

Please also describe the imperfections and contradictions of the faithless atheists, the situation of crossbreeding, and the movements of the living entities in various species of life according to their particular modes of nature and work.

The combination of living entities in different modes of material nature is called crossbreeding. The faithless atheists do not believe in the existence of God, and thus their paths of philosophy are contradictory. Atheistic philosophies never agree with one another. Different species of life are evidence of varieties of mixtures of the modes of material nature.

TEXT 32

dharmārtha-kāma-mokṣāṇāṁ

nimittāny avirodhataḥ

vārtāyā daṇḍa-nīteś ca

śrutasya ca vidhiṁ pṛthak

SYNONYMS

dharma-religiosity; artha-economic development; kāma-sense gratification; mokṣāṇām-salvation; nimittāni-causes; avirodhataḥ-without being contradictory; vārtāyāḥ-on the principles of the means of livelihood; daṇḍa-nīteḥ-of law and order; ca-also; śrutasya-of the codes of scriptures; ca-also; vidhim-regulations; pṛthak-different.

You may also describe the noncontradictory causes of religiosity, economic development, sense gratification and salvation and also the different means of livelihood and different processes of law and order as mentioned in the revealed scriptures.

TEXT 33

śrāddhasya ca vidhiṁ brahman

pitṝṇāṁ sargam eva ca

graha-nakṣatra-tārāṇāṁ

kālāvayava-saṁsthitim

SYNONYMS

śrāddhasya-of the periodical offerings of respects; ca-also; vidhim-regulations; brahman-O brāhmaṇa; pitṝṇām-of the forefathers; sargam-creation; eva-as; ca-also; graha-planetary system; nakṣatra-the stars; tārāṇām-luminaries; kāla-time; avayava-duration; saṁsthitim-situations.

Please also explain the regulations for offering respects to the forefathers, the creation of the Pitṛloka, the time schedule in the planets, stars and luminaries, and their respective situations.

The time durations of day and night as well as months and years are different in the different planets, stars and luminaries. The higher planets like the moon and Venus have time measurements different from those of the earth. It is said that six months of this planet earth equal one day of the higher planets. In Bhagavad-gītā the duration of one day in years multiplied by 1,000. And the month and year in Brahmaloka are calculated in that measure.

TEXT 34

dānasya tapaso vāpi

yac ceṣṭā-pūrtayoḥ phalam

pravāsa-sthasya yo dharmo

yaś ca puṁsa utāpadi

SYNONYMS

dānasya-of charity; tapasaḥ-of penance; vāpi-lake; yat-that which; ca-and; iṣṭā-endeavor; pūrtayoḥ-of reservoirs of water; phalam-fruitive result; pravāsa-sthasya-one who is away from home; yaḥ-that which; dharmaḥ-duty; yaḥ ca-and which; puṁsaḥ-of man; uta-described; āpadi-in danger.

Please also describe the fruitive results of charity and penance and of digging reservoirs of water. Please describe the situation of persons who are away from home and also the duty of a man in an awkward position.

The digging of reservoirs of water for public use is a great work of charity, and retiring from family life after fifty years of age is a great act of penance performed by the sober human being.

TEXT 35

yena vā bhagavāṁs tuṣyed

dharma-yonir janārdanaḥ

samprasīdati vā yeṣām

etad ākhyāhi me 'nagha

SYNONYMS

yena-by which; vā-either; bhagavān-the Personality of Godhead; tuṣyet-is satisfied; dharma-yoniḥ-the father of all religion; janārdanaḥ-the controller of all living being; samprasīdati-completely satisfied; vā-either, or; yeṣām-of those; etat-all these; ākhyāhi-kindly describe; me-unto me; anagha-O sinless one.

O sinless one, because the Personality of Godhead, the controller of all living entities, is the father of all religion and all those who are candidates for religious activities, kindly describe how He can be completely satisfied.

All religious activities are meant ultimately to satisfy the Supreme Personality of Godhead. The Lord is the father of all religious principles. As stated in Bhagavad-gītā (7.16), four kinds of pious men-the needy, the distressed, the enlightened and the inquisitive-approach the Lord in devotional service, and their devotion is mixed with material affection. But above them are the pure devotees, whose devotion is not tainted by any material tinges of fruitive work or speculative knowledge. Those who are only miscreants throughout their lives are compared to demons (Bg. 7.15). They are bereft of all knowledge, in spite of any academic educational career they may pursue. Such miscreants are never candidates for satisfying the Lord.

TEXT 36

anuvratānāṁ śiṣyāṇāṁ

putrāṇāṁ ca dvijottama

anāpṛṣṭam api brūyur

guravo dīna-vatsalāḥ

SYNONYMS

anuvratānām-the followers; śiṣyāṇām-of the disciples; putrāṇām-of the sons; ca-also; dvija-uttama-O best amongst the brāhmaṇas; anāpṛṣṭam-that which is not asked for; api-in spite of; brūyuḥ-please describe; guravaḥ-the spiritual masters; dīna-vatsalāḥ-who are kind to the needy.

O best among the brāhmaṇas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge.

There are many subjects to be known from the bona fide spiritual master. The followers, disciples and sons are all on one level for the bona fide spiritual master, and he is always kind to them and always speaks to them on transcendental subjects, even though he is not asked by them. That is the nature of the bona fide spiritual master. Vidura appealed to Maitreya Muni to speak on subjects about which he might not have asked.

TEXT 37

tattvānāṁ bhagavaṁs teṣāṁ

katidhā pratisaṅkramaḥ

tatremaṁ ka upāsīran

ka u svid anuśerate

SYNONYMS

tattvānām-of the elements of nature; bhagavan-O great sage; teṣām-of them; katidhā-how many; pratisaṅkramaḥ-dissolutions; tatra-thereupon; imam-unto the Supreme Lord; ke-who are they; upāsīran-being saved; ke-who are they; u-who; svit-may; anuśerate-serve the Lord while He sleeps.

Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while He is asleep.

In the Brahma-saṁhitā (5.47–48) it is said that all the material manifestations with innumerable universes appear and disappear with the breathing of Mahā-Viṣṇu lying in yoga-nidrā, or mystic sleep.

yaḥ kāraṇārṇava-jale bhajati sma yoga-

nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ

ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"Govinda, the ultimate and Supreme Personality of Godhead [Lord Kṛṣṇa], lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.

"Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Mahā-Viṣṇu, and He is a part of the part of Lord Kṛṣṇa. I worship Govinda, the original Lord."

After the dissolution of the material manifestations, the Lord and His kingdom beyond the Causal Ocean do not disappear, nor do the inhabitants, the Lord's associates. The associates of the Lord are far more numerous than the living entities who have forgotten the Lord due to material association. The impersonalist's explanation of the word aham in the four verses of the original Bhāgavatam-aham evāsam evāgre etc.-is refuted here. The Lord and His eternal associates remain after the dissolution. Vidura's inquiry about such persons is a clear indication of the existence of all the paraphernalia of the Lord. This is also confirmed in the Kāśī-khaṇḍa, as quoted by both Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī, who follow in the footsteps of Śrīla Śrīdhara Svāmī.

na cyavante hi yad-bhaktā

mahatyāṁ pralayāpadi

ato 'cyuto 'khile loke

sa ekaḥ sarva-go 'vyayaḥ

"The devotees of the Lord never annihilate their individual existences even after the dissolution of the entire cosmic manifestation. The Lord and the devotees who associate with Him are always eternal, in both the material and spiritual worlds."

TEXT 38

puruṣasya ca saṁsthānaṁ

svarūpaṁ vā parasya ca

jñānaṁ ca naigamaṁ yat tad

guru-śiṣya-prayojanam

SYNONYMS

puruṣasya-of the living entity; ca-also; saṁsthānam-existence; svarūpam-identity; vā-either, or; parasya-of the Supreme; ca-also; jñānam-knowledge; ca-also; naigamam-in the matter of the Upaniṣads; yat-that; tat-the same; guru-spiritual master; śiṣya-disciple; prayojanam-necessity.

What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities ? What are the specific values in the knowledge in the Vedas, and what are the necessities for the spiritual master and his disciples?

The living entities are constitutionally servitors of the Lord, who can accept all kinds of service from everyone. It is clearly declared (Bg. 5.29) that the Lord is the supreme enjoyer of the benefits of all sacrifices and penances, the proprietor of all that is manifested and the friend of all living entities. That is His real identity. Therefore, when the living entity accepts this supreme proprietorship of the Lord and acts in that attitude, he resumes his real identity. In order to elevate the living entity to this standard of knowledge, there is the necessity of spiritual association. The bona fide spiritual master desires that his disciples know the process of rendering transcendental service to the Lord, and the disciples also know that they have to learn about the eternal relationship between God and the living entity from a self-realized soul. To disseminate transcendental knowledge one must retire from mundane activities on the strength of enlightenment in knowledge in terms of Vedic wisdom. That is the sum and substance of all the questions in this verse.

TEXT 39

nimittāni ca tasyeha

proktāny anagha-sūribhiḥ

svato jñānaṁ kutaḥ puṁsāṁ

bhaktir vairāgyam eva vā

SYNONYMS

nimittāni-the source of knowledge; ca-also; tasya-of such knowledge; iha-in this world; proktāni-mentioned; anagha-spotless; sūribhiḥ-by devotees; svataḥ-self-sufficient; jñānam-knowledge; kutaḥ-how; puṁsām-of the living entity; bhaktiḥ-devotional service; vairāgyam-detachment; eva-certainly; vā-also.

Spotless devotees of the Lord have mentioned the source of such knowledge. How could one have knowledge of devotional service and detachment without the help of such devotees?

There are many inexperienced persons who advocate self-realization without the help of a spiritual master. They decry the necessity of the spiritual master and try themselves to take his place by propagating the theory that a spiritual master is not necessary. Śrīmad-Bhāgavatam, however, does not approve this viewpoint. Even the great transcendental scholar Vyāsadeva had need of a spiritual master, and under the instruction of his spiritual master, Nārada, he prepared this sublime literature, Śrīmad-Bhāgavatam. Even Lord Caitanya, although He is Kṛṣṇa Himself, accepted a spiritual master; even Lord Kṛṣṇa accepted a spiritual master, Sāndīpani Muni, in order to be enlightened; and all the ācāryas and saints of the world had spiritual masters. In Bhagavad-gītā Arjuna accepted Lord Kṛṣṇa as his spiritual master, although there was no necessity of such a formal declaration. So, in all cases, there is no question about the necessity of accepting a spiritual master. The only stipulation is that the spiritual master should be bona fide; i.e., the spiritual master must be in the proper chain of disciplic succession, called the paramparā system.

Sūris are great scholars, but they may not always be anagha, or spotless. The anagha-sūri is one who is a pure devotee of the Lord. Those who are not pure devotees of the Lord, or who want to be on an equal level with Him, are not anagha-sūri. Pure devotees have prepared many books of knowledge on the basis of authorized scriptures. Śrīla Rūpa Gosvāmī and his assistants, under the instructions of Lord Śrī Caitanya Mahāprabhu, have all written various literatures for the guidance of prospective devotees, and anyone who is very serious about raising himself to the standard of a pure devotee of the Lord must take advantage of those literatures.

TEXT 40

etān me pṛcchataḥ praśnān

hareḥ karma-vivitsayā

brūhi me 'jñasya mitratvād

ajayā naṣṭa-cakṣuṣaḥ

SYNONYMS

etān-all these; me-my; pṛcchataḥ-of one who inquires; praśnān-questions; hareḥ-of the Supreme Lord; karma-pastimes; vivitsayā-desiring to know; brūhi-kindly describe; me-unto me; ajñasya-of one who is ignorant; mitratvāt-because of friendship; ajayā-by the external energy; naṣṭa-cakṣuṣaḥ-those who have lost their vision.

My dear sage, I have put all these questions before you with a view to knowing the pastimes of Hari, the Supreme Personality of Godhead. You are the friend of all, so kindly describe them for all those who have lost their vision.

Vidura put forward many varieties of questions with a view to understanding the principles of transcendental loving service to the Lord. As stated in Bhagavad-gītā (2.41), devotional service to the Lord is one, and the mind of the devotee is not diverted to the many branches of uncertainties. Vidura's purpose was to be situated in that service to the Lord, wherein one merges undivertedly. He claimed the friendship of Maitreya Muni, not because he was Maitreya's son but because Maitreya was actually the friend of all who have lost their spiritual vision due to material influence.

TEXT 41

sarve vedāś ca yajñāś ca

tapo dānāni cānagha

jīvābhaya-pradānasya

na kurvīran kalām api

SYNONYMS

sarve-all kinds of; vedāḥ-divisions of the Vedas; ca-also; yajñāḥ-sacrifices; ca-also; tapaḥ-penances; dānāni-charities; ca-and; anagha-O spotless one; jīva-the living entity; abhaya-immunity from material pangs; pradānasya-of one who gives such assurance; na-not; kurvīran-can he equalized; kalām-even partially; api-certainly.

O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc.

The highest perfectional work of charity is to give people in general immunity from the anxieties of material existence. This can be done only by performing activities in devotional service to the Lord. Such knowledge is incomparable. Cultivation of the knowledge in the Vedas, performance of sacrifice, and distribution of munificent charities all together cannot form even a part of the immunity from the pangs of material existence that is gained from devotional service. The charity of Maitreya not only will help Vidura, but, due to its universal nature, will deliver all others in all times. Thus Maitreya is immortal.

TEXT 42

śrī-śuka uvāca

sa ittham āpṛṣṭa-purāṇa-kalpaḥ

kuru-pradhānena muni-pradhānaḥ

pravṛddha-harṣo bhagavat-kathāyāṁ

sañcoditas taṁ prahasann ivāha

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; saḥ-he; ittham-thus; āpṛṣṭa-being questioned; purāṇa-kalpaḥ-one who knows how to explain the supplements of the Vedas (the Purāṇas); kuru-pradhānena-by the chief of the Kurus; muni-pradhānaḥ-the chief amongst the sages; pravṛddha-sufficiently enriched; harṣaḥ-satisfaction; bhagavat-the Personality of Godhead; kathāyām-in the topics of; sañcoditaḥ-being so infused; tam-unto Vidura; prahasan-with smiles; iva-like that; āha-replied.

Śrī Śukadeva Gosvāmī said: Thus the chief of the sages, who was always enthusiastic about describing topics regarding the Personality of Godhead, began to narrate the descriptive explanation of the Purāṇas, being so infused by Vidura. He was very much enlivened by speaking on the transcendental activities of the Lord.

Great learned sages like Maitreya Muni are always very enthusiastic about describing the transcendental activities of the Lord. Maitreya Muni, being thus invited by Vidura to speak, appeared to be smiling because he actually felt transcendental bliss.

Thus end the Bhaktivedanta purports of the Third Canto, Seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Further Inquiries by Vidura."

Chapter Eight

Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu

TEXT 1

maitreya uvāca

sat-sevanīyo bata pūru-vaṁśo

yal loka-pālo bhagavat-pradhānaḥ

babhūvithehājita-kīrti-mālāṁ

pade pade nūtanayasy abhīkṣṇam

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya Muni said; sat-sevanīyaḥ-worthy to serve the pure devotees; bata-oh, certainly; pūru-vaṁśaḥ-the descendants of King Pūru; yat-because; loka-pālaḥ-the kings are; bhagavat-pradhānaḥ-chiefly devoted to the Personality of Godhead; babhūvitha-you are also born; iha-in this; ajita-the Lord, who is unconquerable; kīrti-mālām-chain of transcendental activities; pade pade-step by step; nūtanayasi-becoming newer and newer; abhīkṣṇam-always.

The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pūru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.

The great sage Maitreya thanked Vidura and praised him by reference to his family glories. The Pūru dynasty was full of devotees of the Personality of Godhead and was therefore glorious. Because they were not attached to impersonal Brahman or to the localized Paramātmā but were directly attached to Bhagavān, the Personality of Godhead, they were worthy to render service to the Lord and His pure devotees. Because Vidura was one of the descendants of that family, naturally he engaged in spreading wide the ever-new glories of the Lord. Maitreya felt happy to have such glorious company as Vidura. He considered the company of Vidura most desirable because such association can accelerate one's dormant propensities for devotional service.

TEXT 2

so 'haṁ nṛṇāṁ kṣulla-sukhāya duḥkhaṁ

mahad gatānāṁ viramāya tasya

pravartaye bhāgavataṁ purāṇaṁ

yad āha sākṣād bhagavān ṛṣibhyaḥ

SYNONYMS

saḥ-that; aham-I; nṛṇām-of the human being; kṣulla-very little; sukhāya-for happiness; duḥkham-distress; mahat-great; gatānām-entered into; viramāya-for mitigation; tasya-his; pravartaye-in beginning; bhāgavatam-Śrīmad-Bhāgavatam; purāṇam-Vedic supplement; yat-which; āha-said; sākṣāt-directly; bhagavān-the Personality of Godhead; ṛṣibhyaḥ-unto the sages.

Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.

The sage Maitreya proposed to speak on Śrīmad-Bhāgavatam because it was especially compiled, and traditionally comes down in the disciplic succession, for the solution of all the problems of human society. Only one who is fortunate can have the opportunity to hear Śrīmad-Bhāgavatam in the association of pure devotees of the Lord. Under the spell of material energy, the living entities are entrapped in the bondage of many difficulties simply for the sake of a little bit of material happiness. They engage in fruitive activities, not knowing the implications. Under the false impression that the body is the self, the living entities foolishly relate to so many false attachments. They think that they can engage with materialistic paraphernalia forever. This gross misconception of life is so strong that a person suffers continually, life after life, under the external energy of the Lord. If one comes in contact with the book Bhāgavatam as well as with the devotee bhāgavata, who knows what the Bhāgavatam is, then such a fortunate man gets out of the material entanglement. Therefore Śrī Maitreya Muni, out of compassion for the suffering men in the world, proposes to speak on the Śrīmad-Bhāgavatam first and last.

TEXT 3

āsīnam urvyāṁ bhagavantam ādyaṁ

saṅkarṣaṇaṁ devam akuṇṭha-sattvam

vivitsavas tattvam ataḥ parasya

kumāra-mukhyā munayo 'nvapṛcchan

SYNONYMS

āsīnam-seated; urvyām-in the bottom of the universe; bhagavantam-unto the Lord; ādyam-the original; saṅkarṣaṇam-Saṅkarṣaṇa; devam-the Personality of Godhead; akuṇṭha-sattvam-undeterred knowledge; vivitsavaḥ-being inquisitive to know; tattvam ataḥ-truth like this; parasya-regarding the Supreme Personality of Godhead; kumāra-the boy-saint; mukhyāḥ-headed by; munayaḥ-great sages; anvapṛcchan-inquired like this.

Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe.

This is in clarification of the statement that the Lord spoke directly on the Śrīmad-Bhāgavatam. When and unto whom the Bhāgavatam was spoken is explained herewith. Questions similar to those put forward by Vidura were asked by great sages like Sanat-kumāra, and Lord Saṅkarṣaṇa, the plenary expansion of the Supreme Lord Vāsudeva, answered them.

TEXT 4

svam eva dhiṣṇyaṁ bahu mānayantaṁ

yad vāsudevābhidham āmananti

pratyag-dhṛtākṣāmbuja-kośam īṣad

unmīlayantaṁ vibudhodayāya

SYNONYMS

svam-Himself; eva-thus; dhiṣṇyam-situated; bahu-greatly; mānayantam-esteemed; yat-that which; vāsudeva-Lord Vāsudeva; abhidham-by the name; āmananti-acknowledge; pratyak-dhṛta-akṣa-eyes settled for introspection; ambuja-kośam-lotuslike eye; īṣat-slightly; unmīlayantam-opened; vibudha-of the greatly learned sages; udayāya-for the sake of advancement.

At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.

TEXT 5

svardhuny-udārdraiḥ sva-jaṭā-kalāpair

upaspṛśantaś caraṇopadhānam

padmaṁ yad arcanty ahi-rāja-kanyāḥ

sa-prema nānā-balibhir varārthāḥ

SYNONYMS

svardhunī-uda-by the water of the Ganges; ārdraiḥ-being moistened; sva-jaṭā-bunch of hairs; kalāpaiḥ-situated on the head; upaspṛśantaḥ-by so touching; caraṇa-upadhānam-the shelter of His feet; padmam-the lotus shelter; yat-that which; arcanti-worships; ahi-rāja-the serpent-king; kanyāḥ-daughters; sa-prema-with great devotion; nānā-various; balibhiḥ-paraphernalia; vara-arthāḥ-being desirous of husbands.

The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.

The Ganges water flows directly from the lotus feet of Viṣṇu, and its course runs from the highest planet of the universe down to the lowest. The sages came down from Satyaloka by taking advantage of the flowing water, a process of transportation made possible by the power of mystic yoga. If a river flows thousands and thousands of miles, a perfect yogī can at once transport himself from one place to another simply by dipping in its water. The Ganges is the only celestial river which flows throughout the universe, and great sages travel all over the universe via this sacred river. The statement that their hair was wet indicates that it was directly moistened by the water originating from the lotus feet of Viṣṇu (the Ganges). Whoever touches the water of the Ganges to his head surely touches the lotus feet of the Lord directly and can become free from all effects of sinful acts. If after taking a bath in the Ganges or being washed of all sins, a man guards himself against committing further sinful acts, then certainly he is delivered. But if he again takes up sinful activities, his bath in the Ganges is as good as that of the elephant, who nicely takes his bath in a river but later spoils the whole thing by covering himself with dust on the land.

TEXT 6

muhur gṛṇanto vacasānurāga-

skhalat-padenāsya kṛtāni taj-jñāḥ

kirīṭa-sāhasra-maṇi-praveka-

pradyotitoddāma-phaṇā-sahasram

SYNONYMS

muhuḥ-again and again; gṛṇantaḥ-glorifying; vacasā-by words; anurāga-with great affection; skhalat-padena-with symmetrical rhythm; asya-of the Lord; kṛtāni-activities; tat-jñāḥ-those who know the pastimes; kirīṭa-helmets; sāhasra-thousands; maṇi-praveka-glowing effulgence of the valuable stones; pradyotita-emanating from; uddāma-raised; phaṇā-hoods; sahasram-thousands.

The four Kumāras, headed by Sanat-kumāra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Saṅkarṣaṇa, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.

The Lord is sometimes addressed as uttamaśloka, which means "one who is worshiped with selected words by devotees." A profusion of such selected words comes from a devotee who is fully absorbed in affection and love for the devotional service of the Lord. There are many instances in which even a small boy who was a great devotee of the Lord could offer excellent prayers in the choicest words for glorification of the pastimes of the Lord. In other words, without the development of fine affection and love, one cannot offer prayers to the Lord very suitably.

TEXT 7

proktaṁ kilaitad bhagavattamena

nivṛtti-dharmābhiratāya tena

sanat-kumārāya sa cāha pṛṣṭaḥ

sāṅkhyāyanāyāṅga dhṛta-vratāya

SYNONYMS

proktam-was said; kila-certainly; etat-this; bhagavattamena-by Lord Saṅkarṣaṇa; nivṛtti-renunciation; dharma-abhiratāya-unto one who has taken this religious vow; tena-by Him; sanat-kumārāya-unto Sanat-kumāra; saḥ-he; ca-also; āha-said; pṛṣṭaḥ-when inquired of; sāṅkhyāyanāya-unto the great sage Sāṅkhyāyana; aṅga-my dear Vidura; dhṛta-vratāya-unto one who has taken such a vow.

Lord Saṅkarṣaṇa thus spoke the purport of Śrīmad-Bhāgavatam to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained Śrīmad-Bhāgavatam as he had heard it from Saṅkarṣaṇa.

This is the way of the paramparā system. Although Sanat-kumāra, the well-known great saintly Kumāra, was in the perfect stage of life, still he heard the message of Śrīmad-Bhāgavatam from Lord Saṅkarṣaṇa. Similarly, when he was questioned by Sāṅkhyāyana Ṛṣi, he spoke to him the same message he had heard from Lord Saṅkarṣaṇa. In other words, unless one hears from the proper authority one cannot become a preacher. In devotional service, therefore, two items out of the nine, namely hearing and chanting, are most important. Without hearing nicely, one cannot preach the message of Vedic knowledge.

TEXT 8

sāṅkhyāyanaḥ pāramahaṁsya-mukhyo

vivakṣamāṇo bhagavad-vibhūtīḥ

jagāda so 'smad-gurave 'nvitāya

parāśarāyātha bṛhaspateś ca

SYNONYMS

sāṅkhyāyanaḥ-the great sage Sāṅkhyāyana; pāramahaṁsya-mukhyaḥ-the chief of all transcendentalists; vivakṣamāṇaḥ-while reciting; bhagavat-vibhūtīḥ-the glories of the Lord; jagāda-explained; saḥ-he; asmat-of me; gurave-unto the spiritual master; anvitāya-followed; parāśarāya-unto the sage Parāśara; atha bṛhaspateḥ ca-also to Bṛhaspati.

The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him.

TEXT 9

provāca mahyaṁ sa dayālur ukto

muniḥ pulastyena purāṇam ādyam

so 'haṁ tavaitat kathayāmi vatsa

śraddhālave nityam anuvratāya

SYNONYMS

provāca-said; mahyam-unto me; saḥ-he; dayāluḥ-kindhearted; uktaḥ-aforementioned; muniḥ-sage; pulastyena-by the sage Pulastya; purāṇam ādyam-the foremost of all the Purāṇas; saḥ aham-that also I; tava-unto you; etat-this; kathayāmi-shall speak; vatsa-my dear son; śraddhālave-unto one who is faithful; nityam-always; anuvratāya-unto one who is a follower.

The great sage Parāśara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purāṇas [Bhāgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.

The great sage of the name Pulastya is the father of all demoniac descendants. Once upon a time Parāśara began a sacrifice in which all the demons were to be burnt to death because his father had been killed and devoured by one of them. The great sage Vasiṣṭha Muni arrived at the sacrifice and requested Parāśara to stop the deadly action, and because of Vasiṣṭha's position and respect in the community of sages, Parāśara could not deny the request. Parāśara having stopped the sacrifice, Pulastya, the father of the demons, appreciated his brahminical temperament and gave the blessing that in the future he would be a great speaker on the Vedic literatures called the Purāṇas, the supplements of the Vedas. Parāśara's action was appreciated by Pulastya because Parāśara had forgiven the demons out of his brahminical power of forgiveness. Parāśara was able to demolish all the demons in the sacrifice, but he considered, "Demons are so made that they devour living creatures, men and animals, but why on that account should I withdraw my brahminical qualification of forgiveness?" As the great speaker of the Purāṇas, Parāśara first of all spoke on the Śrīmad-Bhāgavata Purāṇa because it is the foremost of all the Purāṇas. Maitreya Muni desired to narrate the same Bhāgavatam be had heard from Parāśara, and Vidura was qualified to hear it because of his faithfulness and his following the instructions received from superiors. So Śrīmad-Bhāgavatam was being narrated from time immemorial by the disciplic succession, even before the time of Vyāsadeva. The so-called historians calculate the Purāṇas to be only a few hundred years old, but factually the Purāṇas existed from time immemorial, before all historical calculations by the mundaners and speculative philosophers.

TEXT 10

udāplutaṁ viśvam idaṁ tadāsīd

yan nidrayāmīlita-dṛṅ nyamīlayat

ahīndra-talpe 'dhiśayāna ekaḥ

kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ

SYNONYMS

uda-water; āplutam-submerged in; viśvam-the three worlds; idam-this; tadā-at that time; āsīt-it so remained; yat-in which; nidrayā-in slumber; amīlita-closed; dṛk-eyes; nyamīlayat-not completely closed; ahi-indra-the great snake Ananta; talpe-on the bed of; adhiśayānaḥ-lying on; ekaḥ-alone; kṛta-kṣaṇaḥ-being engaged; sva-ātma-ratau-enjoying in His internal potency; nirīhaḥ-without any part of external energy.

At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.

The Lord is eternally enjoying transcendental bliss by His internal potency, whereas the external potency is suspended during the time of the dissolution of the cosmic manifestation.

TEXT 11

so 'ntaḥ śarīre 'rpita-bhūta-sūkṣmaḥ

kālātmikāṁ śaktim udīrayāṇaḥ

uvāsa tasmin salile pade sve

yathānalo dāruṇi ruddha-vīryaḥ

SYNONYMS

saḥ-the Supreme Lord; antaḥ-within; śarīre-in the transcendental body; arpita-kept; bhūta-material elements; sūkṣmaḥ-subtle; kāla-ātmikām-the form of time; śaktim-energy; udīrayāṇaḥ-invigorating; uvāsa-resided; tasmin-therein; salile-in the water; pade-in the place; sve-His own; yathā-as much as; analaḥ-fire; dāruṇi-in the fuel wood; ruddha-vīryaḥ-submerged strength.

Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.

After the three worlds-the upper, lower and middle planetary systems-merged into the water of dissolution, the living entities of all the three worlds remained in their subtle bodies by dint of the energy called kāla. In this dissolution, the gross bodies became unmanifest, but the subtle bodies existed, just like the water of the material creation. Thus the material energy was not completely wound up, as is the case in the full dissolution of the material world.

TEXT 12

catur-yugānāṁ ca sahasram apsu

svapan svayodīritayā sva-śaktyā

kālākhyayāsādita-karma-tantro

lokān apītān dadṛśe sva-dehe

SYNONYMS

catuḥ-four; yugānām-of the millenniums; ca-also; sahasram-one thousand; apsu-in the water; svapan-dreaming in sleep; svayā-with His internal potency; udīritayā-for further development; sva-śaktyā-by His own energy; kāla-ākhyayā-by the name kāla; āsādita-being so engaged; karma-tantraḥ-in the matter of fruitive activities; lokān-the total living entities; apītān-bluish; dadṛśe-saw it so; sva-dehe-in His own body.

The Lord lay down for four thousand yuga cycles in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.

In the Viṣṇu Purāṇa, kāla-śakti is mentioned as avidyā. The symptom of the influence of the kāla-śakti is that one has to work in the material world for fruitive results. The fruitive workers are described in Bhagavad-gītā as mūḍhas, or foolish. Such foolish living entities are very enthusiastic to work for some temporary benefit within perpetual bondage. One thinks himself very clever throughout his life if he is able to leave behind him a great asset of wealth for his children, and to achieve this temporary benefit he takes the risk of all sinful activities, without knowledge that such activities will keep him perpetually bound by the shackles of material bondage. Due to this polluted mentality and due to material sins, the aggregate combination of living entities appeared to be bluish. Such an impetus of activity for fruitive result is made possible by the dictation of the external energy of the Lord, kāla.

TEXT 13

tasyārtha-sūkṣmābhiniviṣṭa-dṛṣṭer

antar-gato 'rtho rajasā tanīyān

guṇena kālānugatena viddhaḥ

sūṣyaṁs tadābhidyata nābhi-deśāt

SYNONYMS

tasya-His; artha-subject; sūkṣma-subtle; abhiniviṣṭa-dṛṣṭeḥ-of one whose attention was fixed; antaḥ-gataḥ-internal; arthaḥ-purpose; rajasā-by the mode of passion of material nature; tanīyān-very subtle; guṇena-by the qualities; kāla-anugatena-in due course of time; viddhaḥ-agitated; sūṣyan-generating; tadā-then; abhidyata-pierced through; nābhi-deśāt-from the abdomen.

The subtle subject matter of creation, on which the Lord's attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.

TEXT 14

sa padma-kośaḥ sahasodatiṣṭhat

kālena karma-pratibodhanena

sva-rociṣā tat salilaṁ viśālaṁ

vidyotayann arka ivātma-yoniḥ

SYNONYMS

saḥ-that; padma-kośaḥ-bud of a lotus flower; sahasā-suddenly; udatiṣṭhat-appeared; kālena-by time; karma-fruitive activities; pratibodhanena-awakening; sva-rociṣā-by its own effulgence; tat-that; salilam-water of devastation; viśālam-vast; vidyotayan-illuminating; arkaḥ-the sun; iva-like; ātma-yoniḥ-generating from the Personality of Viṣṇu.

Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.

TEXT 15

tal loka-padmaṁ sa u eva viṣṇuḥ

prāvīviśat sarva-guṇāvabhāsam

tasmin svayaṁ vedamayo vidhātā

svayambhuvaṁ yaṁ sma vadanti so 'bhūt

SYNONYMS

tat-that; loka-universal; padmam-lotus flower; saḥ-He; u-certainly; eva-factually; viṣṇuḥ-the Lord; prāvīviśat-entered into; sarva-all; guṇa-avabhāsam-reservoir of all modes of nature; tasmin-in which; svayam-in person; veda-mayaḥ-the personality of Vedic wisdom; vidhātā-controller of the universe; svayam-bhuvam-self-born; yam-whom; sma-in the past; vadanti-do say; saḥ-he; abhūt-generated.

Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.

This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world. It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation. This is due to Garbhodakaśāyī Viṣṇu, who enters into each of the universes. In this form is the sum total of all the fruitive activities of the living entities conditioned by material nature, and the first of them, namely Brahmā, or the controller of the universe, is generated from this lotus flower. This first-born living being, unlike all the others, has no material father, and thus he is called self-born, or svayambhū. He goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way. From this description we have the conception of three-the gross virāṭ form, the subtle Hiraṇyagarbha and the material creative force, Brahmā.

TEXT 16

tasyāṁ sa cāmbho-ruha-karṇikāyām

avasthito lokam apaśyamānaḥ

parikraman vyomni vivṛtta-netraś

catvāri lebhe 'nudiśaṁ mukhāni

SYNONYMS

tasyām-in that; saḥ-Brahmā; ca-and; ambhaḥ-water; ruha-karṇikāyām-whorl of the lotus; avasthitaḥ-being situated; lokam-the world; apaśyamānaḥ-without being able to see; parikraman-circumambulating; vyomni-in space; vivṛtta-netraḥ-while moving the eyes; catvāri-four; lebhe-achieved; anudiśam-in terms of direction; mukhāni-heads.

Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.

TEXT 17

tasmād yugānta-śvasanāvaghūrṇa-

jalormi-cakrāt salilād virūḍham

upāśritaḥ kañjam u loka-tattvaṁ

nātmānam addhāvidad ādi-devaḥ

SYNONYMS

tasmāt-from there; yuga-anta-at the end of the millennium; śvasana-the air of devastation; avaghūrṇa-because of movement; jala-water; ūrmi-cakrāt-out of the circle of waves; salilāt-from the water; virūḍham-situated on them; upāśritaḥ-having the shelter of; kañjam-lotus flower; u-in astonishment; loka-tattvam-the mystery of creation; na-not; ātmānam-himself; addhā-perfectly; avidat-could understand; ādi-devaḥ-the first demigod.

Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.

Lord Brahmā was perplexed about his creation, the lotus and the world, even though he tried to understand them for one millennium, which is beyond calculation in the solar years of human beings. No one, therefore, can know the mystery of the creation and cosmic manifestation simply by mental speculation. The human being is so limited in his capacity that without the help of the Supreme he can hardly understand the mystery of the will of the Lord in terms of creation, continuance and destruction.

TEXT 18

ka eṣa yo 'sāv aham abja-pṛṣṭha

etat kuto vābjam ananyad apsu

asti hy adhastād iha kiñcanaitad

adhiṣṭhitaṁ yatra satā nu bhāvyam

SYNONYMS

kaḥ-who; eṣaḥ-this; yaḥ asau aham-that I am; abja-pṛṣṭhe-on top of the lotus; etat-this; kutaḥ-wherefrom; vā-either; abjam-lotus flower; ananyat-otherwise; apsu-in the water; asti-there is; hi-certainly; adhastāt-from below; iha-in this; kiñcana-anything; etat-this; adhiṣṭhitam-situated; yatra-wherein; satā-automatically; nu-or not; bhāvyam-must be.

Lord Brahmā, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.

The subject matter of the speculations of Brahmā in the beginning regarding the creation of the cosmic manifestation is still a subject matter for mental speculators. The most intelligent man is he who tries to find the cause of his personal existence and that of the whole cosmic creation and thus tries to find the ultimate cause. If his attempt is properly executed with penances and perseverance, it is sure to be crowned with success.

TEXT 19

sa ittham udvīkṣya tad-abja-nāla-

nāḍībhir antar-jalam āviveśa

nārvāg-gatas tat-khara-nāla-nāla-

nābhiṁ vicinvaṁs tad avindatājaḥ

SYNONYMS

saḥ-he (Brahmā); ittham-in this way; udvīkṣya-contemplating; tat-that; abja-lotus; nāla-stem; nāḍībhiḥ-by the pipe; antaḥ-jalam-within the water; āviveśa-entered into; na-not; arvāk-gataḥ-in spite of going inside; tat-khara-nāla-the stem of the lotus; nāla-pipe; nābhim-of the navel; vicinvan-thinking much of it; tat-that; avindata-understood; ajaḥ-the self-born.

Lord Brahmā, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Viṣṇu, he could not trace out the root.

By dint of one's personal endeavor one may go nearer to the Lord, but without the Lord's mercy one cannot reach the ultimate point. Such understanding of the Lord is possible only by devotional service, as confirmed in Bhagavad-gītā (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ.

TEXT 20

tamasy apāre vidurātma-sargaṁ

vicinvato 'bhūt sumahāṁs tri-ṇemiḥ

yo deha-bhājāṁ bhayam īrayāṇaḥ

parikṣiṇoty āyur ajasya hetiḥ

SYNONYMS

tamasi apāre-because of an ignorant way of searching; vidura-O Vidura; ātma-sargam-the cause of his creation; vicinvataḥ-while contemplating; abhūt-it so became; su-mahān-very great; tri-nemiḥ-time of three dimensions; yaḥ-which; deha-bhājām-of the embodied; bhayam-fearfulness; īrayāṇaḥ-generating; parikṣiṇoti-diminishing the one hundred years; āyuḥ-duration of life; ajasya-of the self-born; hetiḥ-the wheel of eternal time.

O Vidura, while searching in that way about his existence, Brahmā reached his ultimate time, which is the eternal wheel in the hand of Viṣṇu and which generates fear in the mind of the living entity like the fear of death.

TEXT 21

tato nivṛtto 'pratilabdha-kāmaḥ

sva-dhiṣṇyam āsādya punaḥ sa devaḥ

śanair jita-śvāsa-nivṛtta-citto

nyaṣīdad ārūḍha-samādhi-yogaḥ

SYNONYMS

tataḥ-thereafter; nivṛttaḥ-retired from that endeavor; apratilabdha-kāmaḥ-without achievement of the desired destination; sva-dhiṣṇyam-own seat; āsādya-reaching; punaḥ-again; saḥ-he; devaḥ-the demigod; śanaiḥ-without delay; jita-śvāsa-controlling the breathing; nivṛtta-retired; cittaḥ-intelligence; nyaṣīdat-sat down; ārūḍha-in confidence; samādhi-yogaḥ-in meditation on the Lord.

Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord.

Samādhi involves concentrating the mind upon the supreme cause of all, even if one is unaware of whether His actual nature is personal, impersonal or localized. Concentration of the mind on the Supreme is certainly a form of devotional service. To cease from personal sense endeavors and to concentrate on the supreme cause is a sign of self-surrender, and when self-surrender is present, that is a sure sign of devotional service. Each and every living entity needs to engage in devotional service to the Lord if he wishes to understand the ultimate cause of his existence.

TEXT 22

kālena so 'jaḥ puruṣāyuṣābhi-

pravṛtta-yogena virūḍha-bodhaḥ

svayaṁ tad antar-hṛdaye 'vabhātam

apaśyatāpaśyata yan na pūrvam

SYNONYMS

kālena-in due course of time; saḥ-he; ajaḥ-the self-born Brahmā; puruṣa-āyuṣā-by the duration of his age; abhipravṛtta-being engaged; yogena-in meditation; virūḍha-developed; bodhaḥ-intelligence; svayam-automatically; tat antaḥ-hṛdaye-in the heart; avabhātam-manifested; apaśyata-saw; apaśyata-did see; yat-which; na-not; pūrvam-before.

At the end of Brahmā's one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his head the Supreme within himself, whom he could not see before with the greatest endeavor.

The Supreme Lord can be experienced only through the process of devotional service and not by one's personal endeavor in mental speculation. The age of Brahmā is calculated in terms of divya years, which are distinct from the solar years of human beings. The divya years are calculated in Bhagavad-gītā (8.17): sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. Brahmā's one day is equal to one thousand times the aggregate of the four yugas (calculated to be 4,300,000 years). On that basis, Brahmā meditated for one hundred years before he could understand the supreme cause of all causes, and then he wrote the Brahma-saṁhitā, which is approved and recognized by Lord Caitanya and in which he sings, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. One has to wait for the mercy of the Lord before one can either render service unto Him or know Him as He is.

TEXT 23

mṛṇāla-gaurāyata-śeṣa-bhoga-

paryaṅka ekaṁ puruṣaṁ śayānam

phaṇātapatrāyuta-mūrdha-ratna-

dyubhir hata-dhvānta-yugānta-toye

SYNONYMS

mṛṇāla-lotus flower; gaura-white all over; āyata-gigantic; śeṣa-bhoga-body of Śeṣa-nāga; paryaṅke-on the bed; ekam-alone; puruṣam-the Supreme Person; śayānam-was lying; phaṇa-ātapatra-umbrella of a serpent hood; āyuta-bedecked with; mūrdha-head; ratna-jewels; dyubhiḥ-by the rays; hata-dhvānta-darkness dissipated; yuga-anta-devastation; toye-in the water.

Brahmā could see that on the water there was a gigantic lotuslike white bedstead, the body of Śeṣa-nāga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.

TEXT 24

prekṣāṁ kṣipantaṁ haritopalādreḥ

sandhyābhra-nīver uru-rukma-mūrdhnaḥ

ratnodadhārauṣadhi-saumanasya

vana-srajo veṇu-bhujāṅghripāṅghreḥ

SYNONYMS

prekṣām-the panorama; kṣipantam-deriding; harita-green; upala-coral; adreḥ-of the hell; sandhyā-abhra-nīveḥ-of the dress of the evening sky; uru-great; rukma-gold; mūrdhnaḥ-on the summit; ratna-jewels; udadhāra-waterfalls; auṣadhi-herbs; saumanasya-of the scenery; vana-srajaḥ-flower garland; veṇu-dress; bhuja-hands; aṅghripa-trees; aṅghreḥ-legs.

The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the mountain.

The panoramic beauty of nature, which strikes one with wonder, may be taken as a perverted reflection of the transcendental body of the Lord. One who is therefore attracted by the beauty of the Lord is no longer attracted by the beauty of material nature, although he does not minimize its beauty. In Bhagavad-gītā (2.59) it is described that one who is attracted by param, the Supreme, is no longer attracted by anything inferior.

TEXT 25

āyāmato vistarataḥ sva-māna-

dehena loka-traya-saṅgraheṇa

vicitra-divyābharaṇāṁśukānāṁ

kṛta-śriyāpāśrita-veṣa-deham

SYNONYMS

āyāmataḥ-by length; vistarataḥ-by breadth; sva-māna-by His own measurement; dehena-by the transcendental body; loka-traya-the three (upper, middle and lower) planetary systems; saṅgraheṇa-by total absorption; vicitra-variegated; divya-transcendental; ābharaṇa-aṁśukānām-rays of the ornaments; kṛta-śriyā apāśrita-beauty created by those dresses and ornaments; veṣa-dressed; deham-transcendental body.

His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.

The length and breadth of the transcendental body of the Supreme Personality of Godhead could only be measured by His own measurement because He is all-pervading throughout the complete cosmic manifestation. The beauty of material nature is due to His personal beauty, yet He is always magnificently dressed and ornamented to prove His transcendental variegatedness, which is so important in the advancement of spiritual knowledge.

TEXT 26

puṁsāṁ sva-kāmāya vivikta-mārgair

abhyarcatāṁ kāma-dughāṅghri-padmam

pradarśayantaṁ kṛpayā nakhendu-

mayūkha-bhinnāṅguli-cāru-patram

SYNONYMS

puṁsām-of the human being; sva-kāmāya-according to the desire; vivikta-mārgaiḥ-by the path of devotional service; abhyarcatām-worshiped; kāma-dugha-aṅghri-padmam-the lotus feet of the Lord, which can award all desired fruits; pradarśayantam-while showing them; kṛpayā-by causeless mercy; nakha-nails; indu-moonlike; mayūkha-rays; bhinna-divided; aṅguli-figures; cāru-patram-very beautiful.

The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.

The Lord fulfills the desires of everyone just as one desires. Pure devotees are interested in achieving the transcendental service of the Lord, which is nondifferent from Him. Therefore, the Lord is the only desire of the pure devotees, and devotional service is the only spotless process for achieving His favor. Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.1.11) that pure devotional service is jñāna-karmādy-anāvṛtam: [Madhya 19.167] pure devotional service is without any tinge of speculative knowledge and fruitive activities. Such devotional service is able to award the pure devotee the highest result, namely direct association with the Supreme Personality of Godhead, Lord Kṛṣṇa. According to the Gopāla-tāpanī Upaniṣad, the Lord showed one of the many thousands of petals of His lotus feet. It is said: brāhmaṇo'sāv anavarataṁ me dhyātaḥ stutaḥ parārdhānte so 'budhyata gopa-veśo me purastāt āvirbabhūva. After penetrating for millions of years, Lord Brahmā could understand the transcendental form of the Lord as Śrī Kṛṣṇa, in the dress of a cowherd boy, and thus he recorded his experience in the Brahma-saṁhitā in the famous prayer, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

TEXT 27

mukhena lokārti-hara-smitena

parisphurat-kuṇḍala-maṇḍitena

śoṇāyitenādhara-bimba-bhāsā

pratyarhayantaṁ sunasena subhrvā

SYNONYMS

mukhena-by a gesture of the face; loka-ārti-hara-vanquisher of the distress of the devotees; smitena-by smiling; parisphurat-dazzling; kuṇḍala-earrings; maṇḍitena-decorated with; śoṇāyitena-acknowledging; adhara-of His lips; bimba-reflection; bhāsā-rays; pratyarhayantam-reciprocating; su-nasena-by His pleasing nose; su-bhrvā-and pleasing eyebrows.

He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.

Devotional service to the Lord is very much obliging to Him. There are many transcendentalists in different fields of spiritual activities, but devotional service to the Lord is unique. Devotees do not ask anything from the Lord in exchange for their service. Even the most desirable liberation is refused by devotees, although offered by the Lord. Thus the Lord becomes a kind of debtor to the devotees, and He can only try to repay the devotees, service with His ever-enchanting smile. The devotees are ever satisfied by the smiling face of the Lord, and they become enlivened. And by seeing the devotees so enlivened, the Lord Himself is further satisfied. So there is continuous transcendental competition between the Lord and His devotees by such reciprocation of service and acknowledgement.

TEXT 28

kadamba-kiñjalka-piśaṅga-vāsasā

svalaṅkṛtaṁ mekhalayā nitambe

hāreṇa cānanta-dhanena vatsa

śrīvatsa-vakṣaḥ-sthala-vallabhena

SYNONYMS

kadamba-kiñjalka-saffron dust of the kadamba flower; piśaṅga-dress of the color; vāsasā-by clothing; su-alaṅkṛtam-well decorated; mekhalayā-by the belt; nitambe-on the waist; hāreṇa-by the garland; ca-also; ananta-highly; dhanena-valuable; vatsa-my dear Vidura; śrīvatsa-of the transcendental marking; vakṣaḥ-sthala-on the chest; vallabhena-very pleasing.

O my dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the śrīvatsa marking and a necklace of unlimited value.

TEXT 29

parārdhya-keyūra-maṇi-praveka-

paryasta-dordaṇḍa-sahasra-śākham

avyakta-mūlaṁ bhuvanāṅghripendram

ahīndra-bhogair adhivīta-valśam

SYNONYMS

parārdhya-very valuable; keyūra-ornaments; maṇi-praveka-highly valuable jewels; paryasta-disseminating; dordaṇḍa-arms; sahasra-śākham-with thousands of branches; avyakta-mūlam-self-situated; bhuvana-universal; aṅghripa-trees; indram-the Lord; ahi-indra-Anantadeva; bhogaiḥ-by hoods; adhivīta-surrounded; valśam-shoulders.

As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta.

The word avyakta-mūlam is significant here. Generally, no one can see the roots of a tree. But as far as the Lord is concerned, He is the root of Himself because there is no other separate cause of His standing but He Himself. In the Vedas it is said that the Lord is svāśrayāśraya; He is His own support, and there is no other support for Him. Therefore, avyakta means the Supreme Lord Himself and no one else.

TEXT 30

carācarauko bhagavan-mahīdhram

ahīndra-bandhuṁ salilopagūḍham

kirīṭa-sāhasra-hiraṇya-śṛṅgam

āvirbhavat kaustubha-ratna-garbham

SYNONYMS

cara-moving animals; acara-nonmoving trees; okaḥ-the place or situation; bhagavat-the Personality of Godhead; mahīdhram-the mountain; ahi-indra-Śrī Anantadeva; bandhum-friend; salila-water; upagūḍham-submerged; kirīṭa-helmets; sāhasra-thousands; hiraṇya-gold; śṛṅgam-peaks; āvirbhavat-manifested; kaustubha-the Kaustubha jewel; ratna-garbham-ocean.

Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peas, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nāga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountains is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.

TEXT 31

nivītam āmnāya-madhu-vrata-śriyā

sva-kīrti-mayyā vana-mālayā harim

sūryendu-vāyv-agny-agamaṁ tri-dhāmabhiḥ

parikramat-prādhanikair durāsadam

SYNONYMS

nivītam-so being enclosed; āmnāya-Vedic wisdom; madhu-vrata-śriyā-sweet sound in beauty; sva-kīrti-mayyā-by His own glories; vana-mālayā-flower garland; harim-unto the Lord; sūrya-the sun; indu-the moon; vāyu-the air; agni-the fire; agamam-unapproachable; tri-dhāmabhiḥ-by the three planetary systems; parikramat-circumambulating; prādhanikaiḥ-for fighting; durāsadam-very difficult to reach.

Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.

TEXT 32

tarhy eva tan-nābhi-saraḥ-sarojam

ātmānam ambhaḥ śvasanaṁ viyac ca

dadarśa devo jagato vidhātā

nātaḥ paraṁ loka-visarga-dṛṣṭiḥ

SYNONYMS

tarhi-therefore; eva-certainly; tat-His; nābhi-navel; saraḥ-lake; sarojam-lotus flower; ātmānam-Brahmā; ambhaḥ-the devastating water; śvasanam-the drying air; viyat-the sky; ca-also; dadarśa-looked upon; devaḥ-demigod; jagataḥ-of the universe; vidhātā-maker of the destination; na-not; ataḥ param-beyond; loka-visarga-creation of the cosmic manifestation; dṛṣṭiḥ-glance.

When Lord Brahmā, the maker of the universal destination, thus saw the Lord, be simultaneously glanced over creation. Lord Brahmā saw the lake in Lord Viṣṇu's navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.

TEXT 33

sa karma-bījaṁ rajasoparaktaḥ

prajāḥ sisṛkṣann iyad eva dṛṣṭvā

astaud visargābhimukhas tam īḍyam

avyakta-vartmany abhiveśitātmā

SYNONYMS

saḥ-he (Brahmā); karma-bījam-seed of worldly activities; rajasā uparaktaḥ-initiated by the mode of passion; prajāḥ-living entities; sisṛkṣan-willing to create progeny; iyat-all the five causes of creation; eva-thus; dṛṣṭvā-looking on; astaut-prayed for; visarga-creation after the creation by the Lord; abhimukhaḥ-towards; tam-that; īḍyam-worshipable; avyakta-transcendental; vartmani-on the path of; abhiveśita-fixed; ātmā-mind.

Lord Brahmā, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.

Even if one is in the material mode of passion, to create something in the world he has to take shelter of the Supreme for the necessary energy. That is the path of the successful termination of any attempt.

Thus end the Bhaktivedanta purports of the Third Canto, Eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu."

Chapter Nine

Brahmā's Prayers for Creative Energy

TEXT 1

brahmovāca

jñāto 'si me 'dya sucirān nanu deha-bhājāṁ

na jñāyate bhagavato gatir ity avadyam

nānyat tvad asti bhagavann api tan na śuddhaṁ

māyā-guṇa-vyatikarād yad urur vibhāsi

SYNONYMS

brahmā uvāca-Lord Brahmā said; jñātaḥ-known; asi-You are; me-by me; adya-today; sucirāt-after a long time; nanu-but; deha-bhājām-of one who has a material body; na-not; jñāyate-is known; bhagavataḥ-of the Personality of Godhead; gatiḥ-course; iti-so it is; avadyam-great offense; na anyat-none beyond; tvat-You; asti-there is; bhagavan-O my Lord; api-even though there is; tat-anything that may be; na-never; śuddham-absolute; māyā-material energy; guṇa-vyatikarāt-because of the mixture of the modes of; yat-to which; uruḥ-transcendental; vibhāsi-You are.

Lord Brahmā said: O my Lord, today, after many, many years of penance, I have come to know about You. Oh, how unfortunate the embodied living entities are that they are unable to know Your personality! My Lord, You are the only knowable object because there is nothing supreme beyond You. If there is anything supposedly superior to You, it is not the Absolute. You exist as the Supreme by exhibiting the creative energy of matter.

The highest peak of the ignorance of the living entities who are conditioned by material bodies is that they are unaware of the supreme cause of the cosmic manifestation. Different people have different theories regarding the supreme cause, but none of them are genuine. The only supreme cause is Viṣṇu, and the intervening impediment is the illusory energy of the Lord. The Lord has employed His wonderful material energy in manifesting many, many wonderful distractions in the material world, and the conditioned souls, illusioned by the same energy, are thus unable to know the supreme cause. The most stalwart scientists and philosophers, therefore, cannot be accepted as wonderful. They only appear wonderful because they are instruments in the hands of the illusory energy of the Lord. Under illusion, the general mass of people deny the existence of the Supreme Lord and accept the foolish products of illusory energy as supreme.

One can know the supreme cause, the Personality of Godhead, by the causeless mercy of the Lord, which is bestowed upon the Lord's pure devotees like Brahmā and those in his disciplic succession. By acts of penance only was Lord Brahmā able to see the Garbhodakaśāyī Viṣṇu, and by realization only could he understand the Lord as He is. Brahmā was extremely satisfied upon observing the magnificent beauty and opulence of the Lord, and he admitted that nothing can be comparable to Him. Only by penance can one appreciate the beauty and opulence of the Lord, and when one is acquainted with that beauty and opulence, he is no longer attracted by any other. This is confirmed in Bhagavad-gītā (2.59): paraṁ dṛṣṭvā nivartate.

Foolish human beings who do not endeavor to investigate the supreme beauty and opulence of the Lord are here condemned by Brahmā. It is imperative that every human being try for such knowledge, and if anyone does not do so, his life is spoiled. Anything that is beautiful and opulent in the material sense is enjoyed by those living entities who are like crows. Crows always engage in picking at rejected garbage, whereas the white ducks do not mix with the crows. Rather, they take pleasure in transparent lakes with lotus flowers, surrounded by beautiful orchards. Both crows and ducks are undoubtedly birds by birth, but they are not of the same feather.

TEXT 2

rūpaṁ yad etad avabodha-rasodayena

śaśvan-nivṛtta-tamasaḥ sad-anugrahāya

ādau gṛhītam avatāra-śataika-bījaṁ

yan-nābhi-padma-bhavanād aham āvirāsam

SYNONYMS

rūpam-form; yat-which; etat-that; avabodha-rasa-of Your internal potency; udayena-with the manifestation; śaśvat-forever; nivṛtta-freed from; tamasaḥ-material contamination; sat-anugrahāya-for the sake of the devotees; ādau-original in the creative energy of matter; gṛhītam-accepted; avatāra-of incarnations; śata-eka-bījam-the root cause of hundreds; yat-that which; nābhi-padma-the navel lotus flower; bhavanāt-from the home; aham-myself; āvirāsam-generated.

The form which I see is eternally freed from material contamination and has advented to show mercy to the devotees as a manifestation of internal potency. This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from Your navel home.

The three deities Brahmā, Viṣṇu and Maheśvara (Śiva), the executive heads of the three modes of material nature (passion, goodness and ignorance), are all generated from Garbhodakaśāyī Viṣṇu, who is described herein by Brahmā. From the Kṣīrodakaśāyī Viṣṇu, many Viṣṇu incarnations expand at different ages in the duration of the cosmic manifestation. They are expanded only for the transcendental happiness of the pure devotees. The incarnations of Viṣṇu, who appear at different ages and times, are never to be compared to the conditioned souls. The viṣṇu-tattvas are not to be compared to deities like Brahmā and Śiva, nor are they on the same level. Anyone who compares them is called a pāṣaṇḍī, or infidel. Tamasaḥ, mentioned herein, is the material nature, and the spiritual nature has a completely separate existence from tamaḥ. Therefore, spiritual nature is called avabodha-rasa, or avarodha-rasa. Avarodha means "that which completely nullifies." In the Transcendence there is no chance of material contact by any means. Brahmā is the first living being, and therefore he mentions his birth from the lotus flower generated from the abdomen of Garbhodakaśāyī Viṣṇu.

TEXT 3

nātaḥ paraṁ parama yad bhavataḥ svarūpam

ānanda-mātram avikalpam aviddha-varcaḥ

paśyāmi viśva-sṛjam ekam aviśvam ātman

bhūtendriyātmaka-madas ta upāśrito 'smi

SYNONYMS

na-do not; ataḥ param-hereafter; parama-O Supreme; yat-that which; bhavataḥ-of Your Lordship; svarūpam-eternal form; ānanda-mātram-impersonal Brahman effulgence; avikalpam-without changes; aviddha-varcaḥ-without deterioration of potency; paśyāmi-do I see; viśva-sṛjam-creator of the cosmic manifestation; ekam-one without a second; aviśvam-and yet not of matter; ātman-O Supreme Cause; bhūta-body; indriya-senses; ātmaka-on such identification; madaḥ-pride; te-unto You; upāśritaḥ-surrendered; asmi-I am.

O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation and yet You are untouched by matter.

As stated in Bhagavad-gītā (18.55), bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: the Supreme Personality of Godhead can only be partially known, and only by the process of devotional service to the Lord. Lord Brahmā became aware that the Supreme Lord Kṛṣṇa has many, many eternal, blissful forms of knowledge. He has described such expansions of the Supreme Lord, Govinda, in his Brahma-saṁhitā (5.33), as follows:

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is nondual and infallible. He is the original cause of all causes, even though He expands in many, many forms. Although He is the oldest personality, He is ever youthful, unaffected by old age. The Supreme Personality of Godhead cannot be known by the academic wisdom of the Vedas; one has to approach the devotee of the Lord to understand Him."

The only way to understand the Lord as He is, is by devotional service to the Lord, or by approaching the devotee of the Lord who always has the Lord in his heart. By devotional perfection one can understand that the impersonal brahmajyoti is only a partial representation of the Supreme Personality of Godhead, Lord Kṛṣṇa, and that the three puruṣa expansions in the material creation are His plenary portions. In the spiritual sky of the brahmajyoti there is no change of various kalpas or millenniums, and there are no creative activities in the Vaikuṇṭha worlds. The influence of time is conspicuous by its absence. The rays of the transcendental body of the Lord, the unlimited brahmajyoti, are undeterred by the influence of material energy. In the material world also, the initial creator is the Lord Himself. He brings about the creation of Brahmā, who becomes the subsequent creator, empowered by the Lord.

TEXT 4

tad vā idaṁ bhuvana-maṅgala maṅgalāya

dhyāne sma no darśitaṁ ta upāsakānām

tasmai namo bhagavate 'nuvidhema tubhyaṁ

yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ

SYNONYMS

tat-the Supreme Personality of Godhead, Śrī Kṛṣṇa; vā-or; idam-this present form; bhuvana-maṅgala-O You who are all-auspicious for all the universes; maṅgalāya-for the sake of all prosperity; dhyāne-in meditation; sma-as it were; naḥ-unto us; darśitam-manifested; te-Your; upāsakānām-of the devotees; tasmai-unto Him; namaḥ-my respectful obeisances; bhagavate-unto the Personality of Godhead; anuvidhema-I perform; tubhyam-unto You; yaḥ-which; anādṛtaḥ-is neglected; naraka-bhāgbhiḥ-by persons destined for hell; asat-prasaṅgaiḥ-by material topics.

This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.

Regarding the personal and impersonal features of the Supreme Absolute Truth, the personal forms exhibited by the Lord in His different plenary expansions are all for the benediction of all the universes. The personal form of the Lord is also worshiped in meditation as Supersoul, Paramātmā, but the impersonal brahmajyoti is not worshiped. Persons who are addicted to the impersonal feature of the Lord, whether in meditation or otherwise, are all pilgrims to hell because, as stated in Bhagavad-gītā (12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahmā.

All the plenary expansions of the Personality of Godhead are equally potent, as confirmed in the Brahma-saṁhitā (5.46):

dīpārcir eva hi daśāntaram abhyupetya

dīpāyate vivṛta-hetu-samāna-dharmā

yas tādṛg eva hi ca viṣṇutayā vibhāti

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Śrī Kṛṣṇa, is accepted as Govinda, the Supreme Person, all other expansions, such as Rāma, Nṛsiṁha and Varāha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Śrīmad-Bhāgavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lord's forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.

TEXT 5

ye tu tvadīya-caraṇāmbuja-kośa-gandhaṁ

jighranti karṇa-vivaraiḥ śruti-vāta-nītam

bhaktyā gṛhīta-caraṇaḥ parayā ca teṣāṁ

nāpaiṣi nātha hṛdayāmburuhāt sva-puṁsām

SYNONYMS

ye-those who; tu-but; tvadīya-Your; caraṇa-ambuja-lotus feet; kośa-inside; gandham-flavor; jighranti-smell; karṇa-vivaraiḥ-through the channel of the ears; śruti-vāta-nītam-carried by the air of Vedic sound; bhaktyā-by devotional service; gṛhīta-caraṇaḥ-accepting the lotus feet; parayā-transcendental; ca-also; teṣām-for them; na-never; apaiṣi-separate; nātha-O my Lord; hṛdaya-heart; ambu-ruhāt-from the lotus of; sva-puṁsām-of Your own devotees.

O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts.

For the pure devotee of the Lord there is nothing beyond the lotus feet of the Lord, and the Lord knows that such devotees do not wish anything more than that. The word tu specifically establishes this fact. The Lord also does not wish to be separated from the lotus hearts of those pure devotees. That is the transcendental relationship between the pure devotees and the Personality of Godhead. Because the Lord does not wish to separate Himself from the hearts of such pure devotees, it is understood that they are specifically dearer than the impersonalists. The relationship of the pure devotees with the Lord develops because of devotional service to the Lord on the authentic basis of Vedic authority. Such pure devotees are not mundane sentimentalists, but are factually realists because their activities are supported by the Vedic authorities who have given aural reception to the facts mentioned in the Vedic literatures.

The word parayā is very significant. parā bhakti, or spontaneous love of God, is the basis of an intimate relationship with the Lord. This highest stage of relationship with the Lord can be attained simply by hearing about Him (His name, form, quality, etc.) from authentic sources like Bhagavad-gītā and Śrīmad-Bhāgavatam, recited by pure, unalloyed devotees of the Lord.

TEXT 6

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ

śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ

tāvan mamety asad-avagraha ārti-mūlaṁ

yāvan na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ

SYNONYMS

tāvat-until then; bhayam-fear; draviṇa-wealth; deha-body; suhṛt-relatives; nimittam-for the matter of; śokaḥ-lamentation; spṛhā-desire; paribhavaḥ-paraphernalia; vipulaḥ-very great; ca-also; lobhaḥ-avarice; tāvat-up to that time; mama-mine; iti-thus; asat-perishable; avagrahaḥ-undertaking; ārti-mūlam-full of anxieties; yāvat-as long as; na-do not; te-Your; aṅghrim abhayam-safe lotus feet; pravṛṇīta-take shelter; lokaḥ-the people of the world.

O my Lord, the people of the world are embarrassed by all material anxieties-they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of "my" and "mine." As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.

One may question how one can always think of the Lord in regard to His name, fame, quality, etc., if one is embarrassed by thoughts of family affairs. Everyone in the material world is full of thoughts about how to maintain his family, how to protect his wealth, how to keep pace with friends and relatives, etc. Thus he is always in fear and lamentation, trying to keep up with the status quo. In answer to this question, this verse spoken by Brahmā is very appropriate.

A pure devotee of the Lord never thinks of himself as the proprietor of his home. He surrenders everything unto the supreme control of the Lord, and thus he has no fear for maintaining his family or protecting the interests of his family. Because of this surrender, he no longer has any attraction for wealth. Even if there is attraction for wealth, it is not for sense enjoyment, but for the service of the Lord. A pure devotee may be attracted to accumulating wealth just like an ordinary man, but the difference is that a devotee acquires money for the service of the Lord, whereas the ordinary man acquires money for his sense enjoyment. Thus the acquisition of wealth by a devotee is not a source of anxieties, as is the case for a worldly man. And because a pure devotee accepts everything in the sense of serving the Lord, the poisonous teeth of accumulation of wealth are extracted. If a snake has its poison removed and bites a man, there is no fatal effect. Similarly, wealth accumulated in the cause of the Lord has no poisonous teeth, and the effect is not fatal. A pure devotee is never entangled in material worldly affairs even though he may remain in the world like an ordinary man.

TEXT 7

daivena te hata-dhiyo bhavataḥ prasaṅgāt

sarvāśubhopaśamanād vimukhendriyā ye

kurvanti kāma-sukha-leśa-lavāya dīnā

lobhābhibhūta-manaso 'kuśalāni śaśvat

SYNONYMS

daivena-by fate of misfortune; te-they; hata-dhiyaḥ-bereft of memory; bhavataḥ-of You; prasaṅgāt-from the topics; sarva-all; aśubha-inauspiciousness; upaśamanāt-curbing down; vimukha-turned against; indriyāḥ-senses; ye-those; kurvanti-act; kāma-sense gratification; sukha-happiness; leśa-brief; lavāya-for a moment only; dīnāḥ-poor fellows; lobha-abhibhūta-overwhelmed by greed; manasaḥ-of one whose mind; akuśalāni-inauspicious activities; śaśvat-always.

O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while.

The next question is why people are against such auspicious activities as chanting and hearing the glories and pastimes of the Lord, which can bring total freedom from the cares and anxieties of material existence. The only answer to this question is that they are unfortunate because of supernatural control due to their offensive activities performed simply for the sake of sense gratification. The Lord's pure devotees, however, take compassion upon such unfortunate persons and, in a missionary spirit, try to persuade them into the line of devotional service. Only by the grace of pure devotees can such unfortunate men be elevated to the position of transcendental service.

TEXT 8

kṣut-tṛṭ-tridhātubhir imā muhur ardyamānāḥ

śītoṣṇa-vāta-varaṣair itaretarāc ca

kāmāgninācyuta-ruṣā ca sudurbhareṇa

sampaśyato mana urukrama sīdate me

SYNONYMS

kṣut-hunger; tṛṭ-thirst; tri-dhātubhiḥ-three humors, namely mucus, bile and wind; imāḥ-all of them; muhuḥ-always; ardyamānāḥ-perplexed; śīta-winter; uṣṇa-summer; vāta-wind; varaṣaiḥ-by rains; itara-itarāt-and many other disturbances; ca-also; kāma-agninā-by strong sex urges; acyuta-ruṣā-indefatigable anger; ca-also; sudurbhareṇa-most unbearable; sampaśyataḥ-so observing; manaḥ-mind; urukrama-O great actor; sīdate-becomes despondent; me-my.

O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them.

A pure devotee of the Lord like Brahmā and persons in his disciplic succession are always unhappy to see the perplexities of the conditioned souls, who are suffering the onslaughts of the threefold miseries which pertain to the body and mind, to the disturbances of material nature, and to many other such material disadvantages. Not knowing adequate measures for relieving such difficulties, suffering persons sometimes pose themselves as leaders of the people, and the unfortunate followers are put into further disadvantages under such so-called leadership. This is like a blind man's leading another blind man to fall into a ditch. Therefore, unless the devotees of the Lord take pity on them and teach them the right path, their lives are hopeless failures. The devotees of the Lord who voluntarily take the responsibility of raising the foolish materialistic sense enjoyers are as confidential to the Lord as Lord Brahmā.

TEXT 9

yāvat pṛthaktvam idam ātmana indriyārtha-

māyā-balaṁ bhagavato jana īśa paśyet

tāvan na saṁsṛtir asau pratisaṅkrameta

vyarthāpi duḥkha-nivahaṁ vahatī kriyārthā

SYNONYMS

yāvat-as long as; pṛthaktvam-separatism; idam-this; ātmanaḥ-of the body; indriya-artha-for sense gratification; māyā-balam-influence of external energy; bhagavataḥ-of the Personality of Godhead; janaḥ-a person; īśa-O my Lord; paśyet-sees; tāvat-so long; na-not; saṁsṛtiḥ-the influence of material existence; asau-that man; pratisaṅkrameta-can overcome; vyarthā api-although without meaning; duḥkha-nivaham-multiple miseries; vahatī-bringing; kriyā-arthā-for fruitive activities.

O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy.

The whole trouble of the living entity in material existence is that he has an independent conception of life. He is always dependent on the rules of the Supreme Lord, in both the conditioned and liberated states, but by the influence of the external energy the conditioned soul thinks himself independent of the supremacy of the Personality of Godhead. His constitutional position is to dovetail himself with the desire of the supreme will, but as long as he does not do so, he is sure to drag on in the shackles of material bondage. As stated in Bhagavad-gītā (2.55), prajahāti yadā kāmān sarvān pārtha mano-gatān: he has to give up all sorts of plans manufactured by mental concoction. The living entity has to dovetail himself with the supreme will. That will help him to get out of the entanglement of material existence.

TEXT 10

ahny āpṛtārta-karaṇā niśi niḥśayānā

nānā-manoratha-dhiyā kṣaṇa-bhagna-nidrāḥ

daivāhatārtha-racanā ṛṣayo 'pi deva

yuṣmat-prasaṅga-vimukhā iha saṁsaranti

SYNONYMS

ahni-during the daytime; āpṛta-engaged; ārta-distressing engagement; karaṇāḥ-senses; niśi-at night; niḥśayānāḥ-insomnia; nānā-various; manoratha-mental speculations; dhiyā-by intelligence; kṣaṇa-constantly; bhagna-broken; nidrāḥ-sleep; daiva-superhuman; āhata-artha-frustrated; racanāḥ-plans; ṛṣayaḥ-great sages; api-also; deva-O my Lord; yuṣmat-Your Lordship's; prasaṅga-topic; vimukhāḥ-turned against; iha-in this (material world); saṁsaranti-do rotate.

Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world.

As described in the previous verse, people who have no taste for the devotional service of the Lord are occupied in material engagements. Most of them engage during the daytime in hard physical labor; their senses are engaged very extensively in troublesome duties in the gigantic plants of heavy industrial enterprise. The owners of such factories are engaged in finding a market for their industrial products, and the laborers are engaged in extensive production involving huge mechanical arrangements. "Factory" is another name for hell. At night, hellishly engaged persons take advantage of wine and women to satisfy their tired senses, but they are not even able to have sound sleep because their various mental speculative plans constantly interrupt their sleep. Because they suffer from insomnia sometimes they feel sleepy in the morning for lack of sufficient rest. By the arrangement of supernatural power, even the great scientists and thinkers of the world suffer frustration of their various plans and thus rot in the material world birth after birth. A great scientist may make discoveries in atomic energy for the quick destruction of the world and may be awarded the best prize in recognition of his service (or disservice), but he also has to undergo the reactions of his work by rotating in the cycle of repeated births and deaths under the superhuman law of material nature. All these people who are against the principle of devotional service are destined to rotate in this material world without fail.

This verse particularly mentions that even sages who are averse to the principles of devotional service to the Lord are also condemned to undergo the terms of material existence. Not only in this age, but formerly also, there were many sages who tried to invent their own systems of religion without reference to devotional service to the Supreme Lord, but there cannot be any religious principle without devotional service to the Lord. The Supreme Lord is the leader of the entire range of living entities, and no one can be equal to or greater than Him. Even the Lord's impersonal feature and all-pervading localized feature cannot be on an equal level with the Supreme Personality of Godhead. Therefore, there cannot be any religion or system of genuine philosophy for the advancement of the living entities without the principle of devotional service.

The impersonalists, who take much trouble in penance and austerity for self-liberation, may approach the impersonal brahmajyoti, but ultimately, because of not being situated in devotional service, they glide down again to the material world to undergo another term of material existence. This is confirmed as follows:

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

"Persons who are falsely under the impression of being liberated, without devotional service to the Lord, may reach the goal of the brahmajyoti, but because of their impure consciousness and for want of shelter in the Vaikuṇṭhalokas, such so-called liberated persons again fall down into material existence." (Bhāg. 10.2.32)

Therefore, no one can manufacture any system of religion without the principle of devotional service to the Lord. As we find in the Sixth Canto of Śrīmad-Bhāgavatam, the initiator of religious principles is the Lord Himself. In Bhagavad-gītā also we find that the Lord condemns all forms of religion other than that which entails the process of surrendering unto the Supreme. Any system which leads one to the devotional service of the Lord, and nothing else, is actually religion or philosophy. In the Sixth Canto we find the following statements of Yamarāja, the controller of all unfaithful living entities:

dharmaṁ tu sākṣād bhagavat-praṇītaṁ

na vai vidur ṛṣayo nāpi devāḥ

na siddha-mukhyā asurā manuṣyāḥ

kuto nu vidyādhara-cāraṇādayaḥ

[SB 6.3.19]

svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam

dvādaśaite vijānīmo

dharmaṁ bhāgavataṁ bhaṭāḥ

guhyaṁ viśuddhaṁ durbodhaṁ

yaṁ jñātvāmṛtam aśnute

"The principles of religion are initiated by the Supreme Personality of Godhead, and no one else, including the sages and demigods, can manufacture any such principles. Since even great sages and demigods are unauthorized to inaugurate such principles of religion, what to speak of others-the so-called mystics, demons, human beings, Vidyādharas and Cāraṇas living in the lower planets? Twelve personalities-Brahmā, Nārada, Lord Śiva, Kumāra, Kapila, Manu, Prahlāda Mahārāja, Janaka Mahārāja, Bhīṣma, Bali, Śukadeva Gosvāmī and Yamarāja-are agents of the Lord authorized to speak and propagate the principles of religion." (Bhāg. 6.3.19–21)

The principles of religion are not open to any ordinary living entity. They are just to bring the human being onto the platform of morality. Nonviolence, etc., are necessary for misguided persons because unless one is moral and nonviolent one cannot understand the principles of religion. To understand what is actually religion is very difficult even if one is situated in the principles of morality and nonviolence. It is very confidential because as soon as one is conversant with the real principles of religion, he is at once liberated to the eternal life of bliss and knowledge. Therefore, one who is not situated in the principles of devotional service to the Lord should not pose himself as a religious leader of the innocent public. The Īśopaniṣad emphatically forbids this nonsense in the following mantra:

andhaṁ tamaḥ praviśanti

ye 'sambhūtim upāsate

tato bhūya iva te tamo

ya u sambhūtyāṁ ratāḥ

(Īśopaniṣad 12)

A person in ignorance of the principles of religion who therefore does nothing in the matter of religion is far better than a person who misguides others in the name of religion without reference to the factual religious principles of devotional service. Such so-called leaders of religion are sure to be condemned by Brahmā and other great authorities.

TEXT 11

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja

āsse śrutekṣita-patho nanu nātha puṁsām

yad-yad-dhiyā ta urugāya vibhāvayanti

tat-tad-vapuḥ praṇayase sad-anugrahāya

SYNONYMS

tvam-unto You; bhakti-yoga-in devotional service; paribhāvita-being one hundred percent engaged; hṛt-of the heart; saroje-on the lotus; āsse-You reside; śruta-īkṣita-seen through the ear; pathaḥ-the path; nanu-now; nātha-O my Lord; puṁsām-of the devotees; yat-yat-whichever; dhiyā-by meditating; te-Your; urugāya-O multiglorious; vibhāvayanti-they specifically think of; tat-tat-the very same; vapuḥ-transcendental form; praṇayase-do You manifest; sat-anugrahāya-to show Your causeless mercy.

O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.

The statement here that the Lord manifests Himself before the devotee in the form in which the devotee likes to worship Him indicates that the Lord becomes subordinate to the desire of the devotee-so much so that He manifests His particular form as the devotee demands. This demand of the devotee is satisfied by the Lord because He is pliable in terms of the transcendental loving service of the devotee. This is also confirmed in Bhagavad-gītā (4.11): ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. We should note, however, that the Lord is never the order supplier of the devotee. Here in this verse it is particularly mentioned: tvaṁ bhakti-yoga-paribhāvita. This indicates the efficiency achieved through execution of matured devotional service, or premā, love of Godhead. This state of premā is achieved by the gradual process of development from faith to love. On faith one associates with bona fide devotees, and by such association one can become engaged in bona fide devotional service, which includes proper initiation and the execution of the primary devotional duties prescribed in the revealed scriptures. This is clearly indicated herein by the word śrutekṣita. The śrutekṣita path is to hear from bona fide devotees who are conversant with Vedic wisdom, free from mundane sentiment. By this bona fide hearing process, the neophyte devotee becomes cleansed of all material rubbish, and thus he becomes attached to one of the many transcendental forms of the Lord, as described in the Vedas.

This attachment of the devotee to a particular form of the Lord is due to natural inclination. Each and every living entity is originally attached to a particular type of transcendental service because he is eternally the servitor of the Lord. Lord Caitanya says that the living entity is eternally a servitor of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Therefore, every living entity has a particular type of service relationship with the Lord, eternally. This particular attachment is invoked by practice of regulative devotional service to the Lord, and thus the devotee becomes attached to the eternal form of the Lord, exactly like one who is already eternally attached. This attachment for a particular form of the Lord is called svarūpa-siddhi. The Lord sits on the lotus heart of the devotee in the eternal form the pure devotee desires, and thus the Lord does not part from the devotee, as confirmed in the previous verse. The Lord, however, does not disclose Himself to a casual or unauthentic worshiper to be exploited. This is confirmed in Bhagavad-gītā (7.25): nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ. Rather, by yoga-māyā, the Lord remains concealed to the nondevotees or casual devotees who are serving their sense gratification. The Lord is never visible to the pseudodevotees who worship the demigods in charge of universal affairs. The conclusion is that the Lord cannot become the order supplier of a pseudodevotee, but He is always prepared to respond to the desires of a pure, unconditional devotee, who is free from all tinges of material infection.

TEXT 12

nātiprasīdati tathopacitopacārair

ārādhitaḥ sura-gaṇair hṛdi baddha-kāmaiḥ

yat sarva-bhūta-dayayāsad-alabhyayaiko

nānā-janeṣv avahitaḥ suhṛd antar-ātmā

SYNONYMS

na-never; ati-very much; prasīdati-become satisfied; tathā-as much as; upacita-by pompous arrangement; upacāraiḥ-with much worshipable paraphernalia; ārādhitaḥ-being worshiped; sura-gaṇaiḥ-by the celestial demigods; hṛdi baddha-kāmaiḥ-with hearts full of all sorts of material desires; yat-that which; sarva-all; bhūta-living entities; dayayā-to show them causeless mercy; asat-nondevotee; alabhyayā-not being achieved; ekaḥ-one without a second; nānā-various; janeṣu-in living entities; avahitaḥ-perceived; suhṛt-well-wishing friend; antaḥ-within; ātmā-Supersoul.

My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone's heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.

The demigods in the celestial heavenly planets, who are appointed administrators of the material affairs, are also devotees of the Lord. But, at the same time, they have desires for material opulence and sense gratification. The Lord is so kind that He awards them all sorts of material happiness, more than they can desire, but He is not satisfied with them because they are not pure devotees. The Lord does not want any one of His innumerable sons (the living entities) to remain in the material world of threefold miseries to perpetually suffer the material pangs of birth, death, old age and disease. The demigods in the heavenly planets, and many devotees on this planet also, want to remain in the material world as devotees of the Lord and take advantage of material happiness. They do so at a risk of falling down to the lower status of existence, and this makes the Lord dissatisfied with them.

Pure devotees are not desirous of any material enjoyment, nor are they averse to it. They completely dovetail their desires with the desires of the Lord and perform nothing on their personal account. Arjuna is a good example. On his own sentiment, due to family affection, Arjuna did not want to fight, but finally, after hearing Śrīmad Bhagavad-gītā, he agreed to fight in the interests of the Lord. Therefore, the Lord is very much satisfied with pure devotees because they do not act for sense gratification but only in terms of the Lord's desire. As Paramātmā, or Supersoul, He is situated in everyone's heart, always giving everyone the chance of good counsel. Thus everyone should take the opportunity and render transcendental loving service to Him wholly and solely.

The nondevotees, however, are neither like the demigods nor like the pure devotees, but are averse to the transcendental relationship with the Lord. They have revolted against the Lord and must perpetually undergo the reactions of their own activities.

Bhagavad-gītā (4.11) states: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. "Although the Lord is equally kind to every living being, the living beings, for their own part, are able to please the Lord to either a greater or lesser extent." The demigods are called sakāma devotees, or devotees with material desires in mind, while the pure devotees are called niṣkāma devotees because they have no desires for their personal interests. The sakāma devotees are self-interested because they do not think of others, and therefore they are not able to satisfy the Lord perfectly, whereas the pure devotees take the missionary responsibility of turning nondevotees into devotees, and they are therefore able to satisfy the Lord more than the demigods. The Lord is unmindful of the nondevotees, although He is sitting within everyone's heart as well-wisher and Supersoul. However, He also gives them the chance to receive His mercy through His pure devotees who are engaged in missionary activities. Sometimes the Lord Himself descends for missionary activities, as He did in the form of Lord Caitanya, but mostly He sends His bona fide representatives, and thus He shows His causeless mercy towards the nondevotees. The Lord is so satisfied with His pure devotees that He wants to give them the credit for missionary success, although He could do the work personally. This is the sign of His satisfaction with His pure, niṣkāma devotees, compared to the sakāma devotees. By such transcendental activities the Lord simultaneously becomes free from the charge of partiality and exhibits His pleasure with the devotees.

Now a question arises: If the Lord is sitting in the hearts of nondevotees, why are they not moved to become devotees? It may be answered that the stubborn nondevotees are like the barren land or alkaline field, where no agricultural activities can be successful. As part and parcel of the Lord, every individual living entity has a minute quantity of independence, and by misuse of this minute independence, the nondevotees commit offense after offense, to both the Lord and His pure devotees engaged in missionary work. As a result of such acts, they become as barren as an alkaline field, where there is no strength to produce.

TEXT 13

puṁsām ato vividha-karmabhir adhvarādyair

dānena cogra-tapasā paricaryayā ca

ārādhanaṁ bhagavatas tava sat-kriyārtho

dharmo 'rpitaḥ karhicid mriyate na yatra

SYNONYMS

puṁsām-of the people; ataḥ-therefore; vividha-karmabhiḥ-by various fruitive activities; adhvara-ādyaiḥ-by performance of Vedic rituals; dānena-by charities; ca-and; ugra-very hard; tapasā-austerity; paricaryayā-by transcendental service; ca-also; ārādhanam-worship; bhagavataḥ-of the Personality of Godhead; tava-Your; sat-kriyā-arthaḥ-simply for pleasing Your Lordship; dharmaḥ-religion; arpitaḥ-so offered; karhicit-at any time; mriyate-vanquishes; na-never; yatra-there.

But the pious activities of the people, such as performance of Vedic rituals, charity, austere penances, and transcendental service, performed with a view to worship You and satisfy You by offering You the fruitive results, are also beneficial. Such acts of religion never go in vain.

Absolute devotional service, conducted in nine different spiritual activities-hearing, chanting, remembering, worshiping, praying, etc.-does not always appeal to people with a pompous nature; they are more attracted by the Vedic superficial rituals and other costly performances of social religious shows. But the process according to the Vedic injunctions is that the fruits of all pious activities should be offered to the Supreme Lord. In Bhagavad-gītā (9.27), the Lord demands that whatever one may do in one's daily activities, such as worship, sacrifice, and offering charity, all the results should be offered to Him only. This offering of the results of pious acts unto the Supreme Lord is a sign of devotional service to the Lord and is of permanent value, whereas enjoying the same results for oneself is only temporary. Anything done on account of the Lord is a permanent asset and accumulates in the form of unseen piety for gradual promotion to the unalloyed devotional service of the Lord. These undetected pious activities will one day result in full-fledged devotional service by the grace of the Supreme Lord. Therefore, any pious act done on account of the Supreme Lord is also recommended here for those who are not pure devotees.

TEXT 14

śaśvat svarūpa-mahasaiva nipīta-bheda-

mohāya bodha-dhiṣaṇāya namaḥ parasmai

viśvodbhava-sthiti-layeṣu nimitta-līlā-

rāsāya te nama idaṁ cakṛmeśvarāya

SYNONYMS

śaśvat-eternally; svarūpa-transcendental form; mahasā-by the glories; eva-certainly; nipīta-distinguished; bheda-differentiation; mohāya-unto the illusory conception; bodha-self-knowledge; dhiṣaṇāya-intelligence; namaḥ-obeisances; parasmai-unto the Transcendence; viśva-udbhava-creation of the cosmic manifestation; sthiti-maintenance; layeṣu-also destruction; nimitta-for the matter of; līlā-by such pastimes; rāsāya-for enjoyment; te-unto You; namaḥ-obeisances; idam-this; cakṛma-do I perform; īśvarāya-unto the Supreme.

Let me offer my obeisances unto the Supreme Transcendence, who is eternally distinguished by His internal potency. His indistinguishable impersonal feature is realized by intelligence for self-realization. I offer my obeisances unto Him who by His pastimes enjoys the creation, maintenance and dissolution of the cosmic manifestation.

The Supreme Lord is eternally distinguished from the living entities by His internal potency, although He is also understood in His impersonal feature by self-realized intelligence. Devotees of the Lord, therefore, offer all respectful obeisances unto the impersonal feature of the Lord. The word rāsa is significant herein. The rāsa dance is performed by Lord Kṛṣṇa in the company of the cowherd damsels at Vṛndāvana, and the Personality of Godhead Garbhodakaśāyī Viṣṇu is also engaged in rāsa enjoyment with His external potency, by which He creates, maintains and dissolves the entire material manifestation. Indirectly, Lord Brahmā offers his respectful obeisances unto Lord Śrī Kṛṣṇa, who is factually ever engaged in rāsa enjoyment with the gopīs, as confirmed in the Gopāla-tāpanī Upaniṣad in the following words: parārdhānte so 'budhyata gopa-veśo me puruṣaḥ purastād āvirbabhūva. The distinction between the Lord and the living entity is definitely experienced when there is sufficient intelligence to understand His internal potency, as distinguished from the external potency by which He makes possible the material manifestation.

TEXT 15

yasyāvatāra-guṇa-karma-viḍambanāni

nāmāni ye 'su-vigame vivaśā gṛṇanti

te 'naika-janma-śamalaṁ sahasaiva hitvā

saṁyānty apāvṛtāmṛtaṁ tam ajaṁ prapadye

SYNONYMS

yasya-whose; avatāra-incarnations; guṇa-transcendental qualities; karma-activities; viḍambanāni-all mysterious; nāmāni-transcendental names; ye-those; asu-vigame-while quitting this life; vivaśāḥ-automatically; gṛṇanti-invoke; te-they; anaika-many; janma-births; śamalam-accumulated sins; sahasā-immediately; eva-certainly; hitvā-giving up; saṁyānti-obtain; apāvṛta-open; amṛtam-immortality; tam-Him; ajam-the unborn; prapadye-I take shelter.

Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of worldly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits this life, is certainly washed immediately of the sins of many, many births and attains Him without fail.

The activities of the incarnations of the Supreme Personality of Godhead are a kind of imitation of the activities going on in the material world. He is just like an actor on a stage. An actor imitates the activities of a king on stage, although actually he is not the king. Similarly, when the Lord incarnates, He imitates parts with which He has nothing to do. In Bhagavad-gītā (4.14), it is said that the Lord has nothing to do with the activities in which He is supposedly engaged: na māṁ karmāṇi limpanti na me karma-phale spṛhā. The Lord is omnipotent; simply by His will He can perform anything and everything. When the Lord appeared as Lord Kṛṣṇa, He played the part of the son of Yaśodā and Nanda, and He lifted the Govardhana Hill, although lifting a hill is not His concern. He can lift millions of Govardhana Hills by His simple desire; He does not need to lift it with His hand. But He imitates the ordinary living entity by this lifting, and at the same time He exhibits His supernatural power. Thus His name is chanted as the lifter of Govardhana Hill, or Śrī Govardhana-dhārī. Therefore, His acts in His incarnations and His partiality to the devotees are all imitations only, just like the stage makeup of an expert dramatical player. His acts in that capacity, however, are all omnipotent, and the remembrance of such activities of the incarnations of the Supreme Personality of Godhead is as powerful as the Lord Himself. Ajāmila remembered the holy name of the Lord, Nārāyaṇa, by merely calling the name of his son Nārāyaṇa, and that gave him a complete opportunity to achieve the highest perfection of life.

TEXT 16

yo vā ahaṁ ca giriśaś ca vibhuḥ svayaṁ ca

sthity-udbhava-pralaya-hetava ātma-mūlam

bhittvā tri-pād vavṛdha eka uru-prarohas

tasmai namo bhagavate bhuvana-drumāya

SYNONYMS

yaḥ-one who; vai-certainly; aham ca-also I; giriśaḥ ca-also Śiva; vibhuḥ-the Almighty; svayam-personality (as Viṣṇu); ca-and; sthiti-maintenance; udbhava-creation; pralaya-dissolution; hetavaḥ-the causes; ātma-mūlam-self-rooted; bhittvā-having penetrated; tri-pāt-three trunks; vavṛdhe-grew; ekaḥ-one without a second; uru-many; prarohaḥ-branches; tasmai-unto Him; namaḥ-obeisances; bhagavate-unto the Personality of Godhead; bhuvana-drumāya-unto the tree of the planetary system.

Your Lordship is the prime root of the tree of the planetary systems. This tree has grown by first penetrating the material nature in three trunks-as me, Śiva and You, the Almighty-for creation, maintenance and dissolution, and we three have grown with many branches. Therefore I offer my obeisances unto You, the tree of the cosmic manifestation.

The cosmic manifestation is grossly divided into three worlds, the upper, lower and middle planetary systems, and then it broadens into the cosmos of fourteen planetary systems, with the manifestation of the Supreme Personality of Godhead as the supreme root. Material nature, which appears to be the cause of the cosmic manifestation, is only the agency or energy of the Lord. This is confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "Only under the superintendence of the Supreme Lord does material nature appear to be the cause of all creation, maintenance and dissolution." The Lord expands Himself into three-Viṣṇu, Brahmā and Śiva-for maintenance, creation and destruction respectively. Of the three principal agents controlling the three modes of material nature, Viṣṇu is the Almighty; even though He is within material nature for the purpose of maintenance, He is not controlled by the laws of material nature. The other two, Brahmā and Śiva, although almost as greatly powerful as Viṣṇu, are within the control of the material energy of the Supreme Lord. The conception of many gods controlling the many departments of material nature is ill conceived of by the foolish pantheist. God is one without a second, and He is the primal cause of all causes. As there are many departmental heads of governmental affairs, so there are many heads of management of the universal affairs.

Due to a poor fund of knowledge, the impersonalist does not believe in the personal management of things as they are. But in this verse it is clearly explained that everything is personal and nothing is impersonal. We have already discussed this point in the Introduction, and it is confirmed here in this verse. The tree of the material manifestation is described in the Fifteenth Chapter of Bhagavad-gītā as an aśvattha tree whose root is upward. We have actual experience of such a tree when we see the shadow of a tree on the bank of a reservoir of water. The reflection of the tree on the water appears to hang down from its upward roots. The tree of creation described here is only a shadow of the reality which is Parabrahman, Viṣṇu. In the internal potential manifestation of the Vaikuṇṭhalokas, the actual tree exists, and the tree reflected in the material nature is only the shadow of this actual tree. The impersonalists, theory that Brahman is void of all variegatedness is false because the shadow-tree described in Bhagavad-gītā cannot exist without being the reflection of a real tree. The real tree is situated in the eternal existence of spiritual nature, full of transcendental varieties, and Lord Viṣṇu is the root of that tree also. The root is the same-the Lord-both for the real tree and the false, but the false tree is only the perverted reflection of the real tree. The Lord, being the real tree, is here offered obeisances by Brahmā on his own behalf and also on behalf of Lord Śiva.

TEXT 17

loko vikarma-nirataḥ kuśale pramattaḥ

karmaṇy ayaṁ tvad-udite bhavad-arcane sve

yas tāvad asya balavān iha jīvitāśāṁ

sadyaś chinatty animiṣāya namo 'stu tasmai

SYNONYMS

lokaḥ-people in general; vikarma-work without sense; nirataḥ-engaged in; kuśale-in beneficial activity; pramattaḥ-negligent; karmaṇi-in activity; ayam-this; tvat-by You; udite-enunciated; bhavat-of You; arcane-in worship; sve-their own; yaḥ-who; tāvat-as long as; asya-of the people in general; balavān-very strong; iha-this; jīvita-āśām-struggle for existence; sadyaḥ-directly; chinatti-is cut to pieces; animiṣāya-by the eternal time; namaḥ-my obeisances; astu-let there be; tasmai-unto Him.

People in general all engage in foolish acts, not in the really beneficial activities enunciated directly by You for their guidance. As long as their tendency for foolish work remains powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my obeisances unto Him who acts as eternal time.

People in general are all engaged in senseless work. They are systematically unmindful of the real beneficial work, which is the devotional service of the Lord, technically called the arcanā regulations. The arcanā regulations are directly instructed by the Lord in the Nārada-pañcarātra and are strictly followed by the intelligent men, who know well that the highest perfectional goal of life is to reach Lord Viṣṇu, who is the root of the tree called the cosmic manifestation. Also, in the Bhāgavatam and in Bhagavad-gītā such regulative activities are clearly mentioned. Foolish people do not know that their self-interest is in realization of Viṣṇu. The Bhāgavatam (7.5.30–32) says:

matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ punaś carvita-carvaṇānām

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ

naiṣāṁ matis tāvad urukramāṅghriṁ

spṛśaty anarthāpagamo yad-arthaḥ

mahīyasāṁ pāda-rajo-'bhiṣekaṁ

niṣkiñcanānāṁ na vṛṇīta yāvat

"Persons who are determined to totally rot in false, material happiness cannot become Kṛṣṇa-minded either by instructions from teachers, by self-realization or by parliamentary discussions. They are dragged by the unbridled senses into the darkest region of ignorance, and thus they madly engage in what is called 'chewing the chewed.'

"Because of their foolish activities, they are unaware that the ultimate goal of human life is to achieve Viṣṇu, the Lord of the cosmic manifestation, and so their struggle for existence is in the wrong direction of material civilization, which is under the external energy. They are led by similar foolish persons, just as one blind man is led by another blind man and both fall in the ditch.

"Such foolish men cannot be attracted towards the activities of the Supreme Powerful, who is actually the neutralizing measure for their foolish activities, unless and until they have the good sense to be guided by the great souls who are completely freed from material attachment."

In Bhagavad-gītā the Lord asks everyone to give up all other occupational duties and absolutely engage in arcanā activities, or in pleasing the Lord. But almost no one is attracted to such arcanā activity. Everyone is more or less attracted by activities which are conditions of rebellion against the Supreme Lord. The systems of jñāna and yoga are also indirectly rebellious acts against the Lord. There is no auspicious activity except arcanā of the Lord. Jñāna and yoga are sometimes accepted within the purview of arcanā when the ultimate aim is Viṣṇu, and not otherwise. The conclusion is that only the devotees of the Lord are bona fide human beings eligible for salvation. Others are vainly struggling for existence without any actual benefit.

TEXT 18

yasmād bibhemy aham api dviparārdha-dhiṣṇyam

adhyāsitaḥ sakala-loka-namaskṛtaṁ yat

tepe tapo bahu-savo 'varurutsamānas

tasmai namo bhagavate 'dhimakhāya tubhyam

SYNONYMS

yasmāt-from whom; bibhemi-fear; aham-I; api-also; dvi-para-ardha-up to the limit of 4,300,000,000 x 2 x 30 x 12 x 100 solar years; dhiṣṇyam-place; adhyāsitaḥ-situated in; sakala-loka-all other planets; namaskṛtam-honored by; yat-that; tepe-underwent; tapaḥ-penances; bahu-savaḥ-many, many years; avarurutsamānaḥ-desiring to obtain You; tasmai-unto Him; namaḥ-I do offer my obeisances; bhagavate-unto the Supreme Personality of Godhead; adhimakhāya-unto Him who is the enjoyer of all sacrifices; tubhyam-unto Your Lordship.

Your Lordship, I offer my respectful obeisances unto You who are indefatigable time and the enjoyer of all sacrifices. Although I am situated in an abode which will continue to exist for a time duration of two parārdhas, although I am the leader of all other planets in the universe, and although I have undergone many, many years of penance for self-realization, still I offer my respects unto You.

Brahmā is the greatest personality in the universe because he has the longest duration of life. He is the most respectable personality because of his penance, influence, prestige, etc., and still he has to offer his respectful obeisances unto the Lord. Therefore, it is incumbent upon all others, who are far, far below the standard of Brahmā, to do as he did and offer respects as a matter of duty.

TEXT 19

tiryaṅ-manuṣya-vibudhādiṣu jīva-yoniṣv

ātmecchayātma-kṛta-setu-parīpsayā yaḥ

reme nirasta-viṣayo 'py avaruddha-dehas

tasmai namo bhagavate puruṣottamāya

SYNONYMS

tiryak-animals lower than human beings; manuṣya-human beings, etc.; vibudha-ādiṣu-amongst the demigods; jīva-yoniṣu-in different species of life; ātma-self; icchayā-by the will; ātma-kṛta-self-created; setu-obligations; parīpsayā-desiring to preserve; yaḥ-who; reme-performing transcendental pastimes; nirasta-not being affected; viṣayaḥ-material contamination; api-certainly; avaruddha-manifested; dehaḥ-transcendental body; tasmai-unto Him; namaḥ-my obeisances; bhagavate-unto the Personality of Godhead; puruṣottamāya-the primeval Lord.

O my Lord, by Your own will You appear in the various species of living entities, among animals lower than human beings as well as among the demigods, to perform Your transcendental pastimes. You are not affected by material contamination. You come just to fulfill the obligations of Your own principles of religion, and therefore, O Supreme Personality, I offer my obeisances unto You for manifesting such different forms.

The Lord's incarnations in different species of life are all transcendental. He appears as a human being in His incarnations of Kṛṣṇa, Rāma, etc., but He is not a human being. Anyone who mistakes Him for an ordinary human being is certainly not very intelligent, as confirmed in Bhagavad-gītā (9.11): avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. The same principle is applicable when He appears as the hog or fish incarnations. They are transcendental forms of the Lord and are manifested under certain necessities of His own pleasure and pastimes. Such manifestations of the transcendental forms of the Lord are accepted by Him mostly to enliven His devotees. All His incarnations are manifested whenever there is a need to deliver His devotees and maintain His own principles.

TEXT 20

yo 'vidyayānupahato 'pi daśārdha-vṛttyā

nidrām uvāha jaṭharī-kṛta-loka-yātraḥ

antar-jale 'hi-kaśipu-sparśānukūlāṁ

bhīmormi-mālini janasya sukhaṁ vivṛṇvan

SYNONYMS

yaḥ-one; avidyayā-influenced by nescience; anupahataḥ-without being affected; api-in spite of; daśa-ardha-five; vṛttyā-interaction; nidrām-sleep; uvāha-accepted; jaṭharī-within the abdomen; kṛta-doing so; loka-yātraḥ-maintenance of the different entities; antaḥ-jale-within the water of devastation; ahi-kaśipu-on the snake bed; sparśa-anukūlām-happy for the touch; bhīma-ūrmi-violent waves; mālini-chain of; janasya-of the intelligent person; sukham-happiness; vivṛṇvan-showing.

My Lord, You accept the pleasure of sleeping in the water of devastation, where there are violent waves, and You enjoy pleasure on the bed of snakes, showing the happiness of Your sleep to intelligent persons. At that time, all the universal planets are stationed within Your abdomen.

Persons who cannot think of anything beyond the limit of their own power are like frogs in a well who cannot imagine the length and breadth of the great Pacific Ocean. Such people take it as legendary when they hear that the Supreme Lord is lying on His bed within the great ocean of the universe. They are surprised that one can lie down within water and sleep very happily. But a little intelligence can mitigate this foolish astonishment. There are many living entities within the bed of the ocean who also enjoy the material bodily activities of eating, sleeping, defending and mating. If such insignificant living entities can enjoy life within the water, why can't the Supreme Lord, who is all-powerful, sleep on the cool body of a serpent and enjoy in the turmoil of violent ocean waves? The distinction of the Lord is that His activities are all transcendental, and He is able to do anything and everything without being deterred by limitations of time and space. He can enjoy His transcendental happiness regardless of material considerations.

TEXT 21

yan-nābhi-padma-bhavanād aham āsam īḍya

loka-trayopakaraṇo yad-anugraheṇa

tasmai namas ta udara-stha-bhavāya yoga-

nidrāvasāna-vikasan-nalinekṣaṇāya

SYNONYMS

yat-whose; nābhi-navel; padma-lotus; bhavanāt-from the house of; aham-I; āsam-became manifested; īḍya-O worshipable one; loka-traya-the three worlds; upakaraṇaḥ-helping in the creation of; yat-whose; anugraheṇa-by the mercy; tasmai-unto Him; namaḥ-my obeisances; te-unto You; udara-stha-situated within the abdomen; bhavāya-having the universe; yoga-nidrā-avasāna-after the end of that transcendental sleep; vikasat-blossoming; nalina-īkṣaṇāya-unto Him whose opening eyes are like lotuses.

O object of my worship, I am born from the house of Your lotus navel for the purpose of creating the universe by Your mercy. All these planets of the universe were stationed within Your transcendental abdomen while You were enjoying sleep. Now, Your sleep having ended, Your eyes are open like blossoming lotuses in the morning.

Brahmā is teaching us the beginning of arcanā regulations from morning (four o'clock) to night (ten o'clock). Early in the morning, the devotee has to rise from his bed and pray to the Lord, and there are other regulative principles for offering maṅgala-ārati early in the morning. Foolish nondevotees, not understanding the importance of arcanā, criticize the regulative principles, but they have no eyes to see that the Lord also sleeps, by His own will. The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn nondevotees, who always think in terms of material conceptions.

Impersonalists always think backwards. They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard. Here in these verses of the Śrīmad-Bhāgavatam, we find that arcanā is recommended. Before Brahmā took up the task of creation, he found the Lord sleeping on the serpent bed in the waves of the water of devastation. Therefore, sleeping exists in the internal potency of the Lord, and this is not denied by pure devotees of the Lord like Brahmā and his disciplic succession. It is clearly said here that the Lord slept very happily within the violent waves of the water, manifesting thereby that He is able to do anything and everything by His transcendental will and not be hampered by any circumstances. The Māyāvādī cannot think beyond this material experience, and thus he denies the Lord's ability to sleep within the water. His mistake is that he compares the Lord to himself-and that comparison is also a material thought. The whole philosophy of the Māyāvāda school, based on "not this, not that" (neti, neti), is basically material. Such thought cannot give one the chance to know the Supreme Personality of Godhead as He is.

TEXT 22

so 'yaṁ samasta-jagatāṁ suhṛd eka ātmā

sattvena yan mṛḍayate bhagavān bhagena

tenaiva me dṛśam anuspṛśatād yathāhaṁ

srakṣyāmi pūrvavad idaṁ praṇata-priyo 'sau

SYNONYMS

saḥ-He; ayam-the Lord; samasta-jagatām-of all the universes; suhṛt ekaḥ-the one friend and philosopher; ātmā-the Supersoul; sattvena-by the mode of goodness; yat-one who; mṛḍayate-causes happiness; bhagavān-the Personality of Godhead; bhagena-with six opulences; tena-by Him; eva-certainly; me-to me; dṛśam-power of introspection; anuspṛśatāt-let Him give; yathā-as; aham-I; srakṣyāmi-will be able to create; pūrva-vat-as before; idam-this universe; praṇata-surrendered; priyaḥ-dear; asau-He (the Lord).

Let the Supreme Lord be merciful towards me. He is the one friend and soul of all living entities in the world, and He maintains all, for their ultimate happiness, by His six transcendental opulences. May He be merciful towards me so that I, as before, may be empowered with the introspection to create, for I am also one of the surrendered souls who are dear to the Lord.

The Supreme Lord, Puruṣottama, or Śrī Kṛṣṇa, is the maintainer of all, in both the transcendental and material worlds. He is the life and friend of all because there is eternally natural affection and love between the living entities and the Lord. He is the one friend and well-wisher for all, and He is one without a second. The Lord maintains all the living entities everywhere by His six transcendental opulences, for which He is known as bhagavān, or the Supreme Personality of Godhead. Lord Brahmā prayed for His mercy so that he might be able to create the universal affairs as he did before; only by the Lord's causeless mercy could he create both material and spiritual personalities like Marīci and Nārada respectively. Brahmā prayed to the Lord because He is very much dear to the surrendered soul. The surrendered soul knows nothing but the Lord, and therefore the Lord is very affectionate towards him.

TEXT 23

eṣa prapanna-varado ramayātma-śaktyā

yad yat kariṣyati gṛhīta-guṇāvatāraḥ

tasmin sva-vikramam idaṁ sṛjato 'pi ceto

yuñjīta karma-śamalaṁ ca yathā vijahyām

SYNONYMS

eṣaḥ-this; prapanna-one who is surrendered; vara-daḥ-benefactor; ramayā-enjoying always with the goddess of fortune (Lakṣmī); ātma-śaktyā-with His internal potency; yat yat-whatever; kariṣyati-He may act; gṛhīta-accepting; guṇa-avatāraḥ-incarnation of the mode of goodness; tasmin-unto Him; sva-vikramam-with omnipotency; idam-this cosmic manifestation; sṛjataḥ-creating; api-in spite of; cetaḥ-heart; yuñjīta-be engaged; karma-work; śamalam-material affection; ca-also; yathā-as much as; vijahyām-I can give up.

The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Ramā, or the goddess of fortune. I pray only to engage in His service in the creation of the material world, and I pray that I not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator.

In the matter of material creation, maintenance and destruction, there are three incarnations of the material modes of nature-Brahmā, Viṣṇu and Maheśvara. But the Lord's incarnation as Viṣṇu, in His internal potency, is the supreme energy for the total activities. Brahmā, who is only an assistant in the modes of creation, wanted to remain in his actual position as an instrument of the Lord instead of becoming puffed up by the false prestige of thinking himself the creator. That is the way of becoming dear to the Supreme Lord and receiving His benediction. Foolish men want to take credit for all creations made by them, but intelligent persons know very well that not a blade of grass can move without the will of the Lord; thus all the credit for wonderful creations must go to Him. By spiritual consciousness only can one be free from the contamination of material affection and receive the benedictions offered by the Lord.

TEXT 24

nābhi-hradād iha sato 'mbhasi yasya puṁso

vijñāna-śaktir aham āsam ananta-śakteḥ

rūpaṁ vicitram idam asya vivṛṇvato me

mā rīriṣīṣṭa nigamasya girāṁ visargaḥ

SYNONYMS

nābhi-hradāt-from the navel lake; iha-in this millennium; sataḥ-lying; ambhasi-in the water; yasya-one whose; puṁsaḥ-of the Personality of Godhead; vijñāna-of the total universe; śaktiḥ-energy; aham-I; āsam-was born; ananta-unlimited; śakteḥ-of the powerful; rūpam-form; vicitram-variegated; idam-this; asya-His; vivṛṇvataḥ-manifesting; me-unto me; mā-may not; rīriṣīṣṭa-vanish; nigamasya-of the Vedas; girām-of the sounds; visargaḥ-vibration.

The Lord's potencies are innumerable. As He lies down in the water of devastation, I am born as the total universal energy from the navel lake in which the lotus sprouts. I am now engaged in manifesting His diverse energies in the form of the cosmic manifestation. I therefore pray that in the course of my material activities I may not be deviated from the vibration of the Vedic hymns.

Every person engaged in the transcendental loving service of the Lord in this material world is prone to so many material activities, and if one is not strong enough to protect himself against the onslaught of material affection, he may be diverted from the spiritual energy. In the material creation Brahmā has to create all kinds of living entities with bodies suitable to their material conditions. Brahmā wants to be protected by the Lord because he has to contact many, many vicious living entities. An ordinary brāhmaṇa may fall from the brahma-tejas, or the power of brahminical excellence, due to his association with many fallen, conditioned souls. Brahmā, as the supermost brāhmaṇa, is afraid of such a falldown, and therefore he prays to the Lord for protection. This is a warning for one and all in the spiritual advancement of life. Unless one is sufficiently protected by the Lord, he may fall down from his spiritual position; therefore one has to pray constantly to the Lord for protection and the blessing to carry out one's duty. Lord Caitanya also entrusted His missionary work to His devotees and assured them of His protection against the onslaught of material affection. The path of spiritual life is stated in the Vedas to be like the edge of a sharpened razor. A little inattentiveness may at once create havoc and bloodshed, but one who is a completely surrendered soul, always seeking protection from the Lord in the discharge of his entrusted duties, has no fear of falling into material contamination.

TEXT 25

so 'sāv adabhra-karuṇo bhagavān vivṛddha-

prema-smitena nayanāmburuhaṁ vijṛmbhan

utthāya viśva-vijayāya ca no viṣādaṁ

mādhvyā girāpanayatāt puruṣaḥ purāṇaḥ

SYNONYMS

saḥ-He (the Lord); asau-that; adabhra-unlimited; karuṇaḥ-merciful; bhagavān-the Personality of Godhead; vivṛddha-excessive; prema-love; smitena-by smiling; nayana-amburuham-the lotus eyes; vijṛmbhan-by opening; utthāya-for flourishing; viśva-vijayāya-for glorifying the cosmic creation; ca-as also; naḥ-our; viṣādam-dejection; mādhvyā-by sweet; girā-words; apanayatāt-let Him kindly remove; puruṣaḥ-the Supreme; purāṇaḥ-oldest.

The Lord, who is supreme and is the oldest of all, is unlimitedly merciful. I wish that He may smilingly bestow His benediction upon me by opening His lotus eyes. He can uplift the entire cosmic creation and remove our dejection by kindly speaking His directions.

The Lord is ever increasingly merciful upon the fallen souls of this material world. The whole cosmic manifestation is a chance for all to improve themselves in devotional service to the Lord, and everyone is meant for that purpose. The Lord expands Himself into many personalities who are either self-expansions or separated expansions. The personalities of the individual souls are His separated expansions, whereas the self-expansions are the Lord Himself. The self-expansions are predominators, and the separated expansions are predominated for reciprocation of transcendental bliss with the supreme form of bliss and knowledge. The liberated souls can join in this blissful reciprocation of predominator and predominated without materially concocted ideas. The typical example of such a transcendental exchange between the predominator and the predominated is the Lord's rāsa-līlā with the gopīs. The gopīs are predominated expansions of the internal potency, and therefore the Lord's participation in the rāsa-līlā dance is never to be considered like the mundane relationship of man and woman. It is, rather, the highest perfectional stage of the exchange of feelings between the Lord and the living entities. The Lord gives the fallen souls the chance for this highest perfection of life. Lord Brahmā is entrusted with the management of the complete cosmic show, and therefore he prays that the Lord bestow His blessings upon him so that he may execute its purpose.

TEXT 26

maitreya uvāca

sva-sambhavaṁ niśāmyaivaṁ

tapo-vidyā-samādhibhiḥ

yāvan mano-vacaḥ stutvā

virarāma sa khinnavat

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; sva-sambhavam-the source of his appearance; niśāmya-by seeing; evam-thus; tapaḥ-penance; vidyā-knowledge; samādhibhiḥ-as also by concentration of the mind; yāvat-as far as possible; manaḥ-mind; vacaḥ-words; stutvā-having prayed; virarāma-became silent; saḥ-he (Brahmā); khinna-vat-as if tired.

The sage Maitreya said: O Vidura, after observing the source of his appearance, namely the Personality of Godhead, Brahmā prayed for His mercy as far as his mind and words would permit him. Thus having prayed, he became silent, as if tired from his activities of penance, knowledge and mental concentration.

Brahmā's enlightenment in knowledge was due to the Lord sitting within his heart. After being created, Brahmā could not ascertain the source of his appearance, but after penance and mental concentration he could see the source of his birth, and thus he became enlightened through his heart. The spiritual master outside and the spiritual master within are both representations of the Lord. Unless one has contact with such bona fide representations, one cannot claim to be a spiritual master. Lord Brahmā had no opportunity to take the help of a spiritual master from outside because at that time Brahmā himself was the only creature in the universe. Therefore, on becoming satisfied by the prayers of Brahmā, the Lord enlightened him about everything from within.

TEXTS 27–28

athābhipretam anvīkṣya

brahmaṇo madhusūdanaḥ

viṣaṇṇa-cetasaṁ tena

kalpa-vyatikarāmbhasā

loka-saṁsthāna-vijñāna

ātmanaḥ parikhidyataḥ

tam āhāgādhayā vācā

kaśmalaṁ śamayann iva

SYNONYMS

atha-thereupon; abhipretam-intention; anvīkṣya-observing; brahmaṇaḥ-of Brahmā; madhusūdanaḥ-the killer of the Madhu demon; viṣaṇṇa-depressed; cetasam-of the heart; tena-by him; kalpa-millennium; vyatikara-ambhasā-devastating water; loka-saṁsthāna-situation of the planetary system; vijñāne-in the science; ātmanaḥ-of himself; parikhidyataḥ-sufficiently anxious; tam-unto him; āha-said; agādhayā-deeply thoughtful; vācā-by words; kaśmalam-impurities; śamayan-removing; iva-like that.

The Lord saw that Brahmā was very anxious about the planning and construction of the different planetary systems and was depressed upon seeing the devastating water. He could understand the intention of Brahmā, and thus He spoke in deep, thoughtful words, removing all the illusion that had arisen.

The devastating water was so fearful that even Brahmā was perturbed at its appearance and became very anxious about how to situate the different planetary systems in outer space to accommodate the different kinds of living entities, such as the human beings, those lower than the human beings, and the superhuman beings. All the planets in the universe are situated according to the different grades of living entities under the influence of the modes of material nature. There are three modes of material nature, and when they are mixed with one another they become nine. When the nine are mixed they become eighty-one, and the eighty-one also become mixed, and thus we ultimately do not know how the delusion increases and increases. Lord Brahmā had to accommodate different places and situations for the requisite bodies of the conditioned souls. The task was meant only for Brahmā, and no one in the universe can even understand how difficult it was. But by the grace of the Lord, Brahmā was able to execute the tremendous task so perfectly that everyone is amazed to see the workmanship of the vidhātā, or the regulator.

TEXT 29

śrī-bhagavān uvāca

mā veda-garbha gās tandrīṁ

sarga udyamam āvaha

tan mayāpāditaṁ hy agre

yan māṁ prārthayate bhavān

SYNONYMS

śrī-bhagavān uvāca-the Lord, the Personality of Godhead, said; mā-do not; veda-garbha-O You who have the depth of all Vedic wisdom; gāḥ tandrīm-become dejected; sarge-for creation; udyamam-enterprises; āvaha-you just undertake; tat-that (which you want); mayā-by Me; āpāditam-executed; hi-certainly; agre-previously; yat-which; mām-from Me; prārthayate-begging; bhavān-you.

The Supreme Personality of Godhead then said: O Brahmā, O depth of Vedic wisdom, be neither depressed nor anxious about the execution of creation. What you are begging from Me has already been granted before.

Any person authorized by either the Lord or by His bona fide representative is already blessed, as is the work entrusted to him. Of course, the person entrusted with such a responsibility should always be aware of his incapability and must always look for the mercy of the Lord for the successful execution of his duty. One should not be puffed up because he is entrusted with certain executive work. Fortunate is he who is so entrusted, and if he is always fixed in the sense of being subordinate to the will of the Supreme, he is sure to come out successful in the discharge of his work. Arjuna was entrusted with the work of fighting on the Battlefield of Kurukṣetra, and before he was so entrusted, the Lord had already arranged for his victory. But Arjuna was always conscious of his position as subordinate to the Lord, and thus he accepted Him as the supreme guide in his responsibility. Anyone who takes pride in doing responsible work but does not give credit to the Supreme Lord is certainly falsely proud and cannot execute anything nicely. Brahmā and persons in the line of his disciplic succession who follow in his footsteps are always successful in the discharge of loving transcendental service to the Supreme Lord.

TEXT 30

bhūyas tvaṁ tapa ātiṣṭha

vidyāṁ caiva mad-āśrayām

tābhyām antar-hṛdi brahman

lokān drakṣyasy apāvṛtān

SYNONYMS

bhūyaḥ-again; tvam-yourself; tapaḥ-penance; ātiṣṭha-be situated; vidyām-in the knowledge; ca-also; eva-certainly; mat-My; āśrayām-under the protection; tābhyām-by those qualifications; antaḥ-within; hṛdi-in the heart; brahman-O brāhmaṇa; lokān-all the worlds; drakṣyasi-you will see; apāvṛtān-all disclosed.

O Brahmā, situate yourself in penance and meditation and follow the principles of knowledge to receive My favor. By these actions you will be able to understand everything from within your heart.

The mercy the Lord bestows upon a particular person engaged in executing the responsible work entrusted unto him is beyond imagination. But His mercy is received due to our penance and perseverance in executing devotional service. Brahmā was entrusted with the work of creating the planetary systems. The Lord instructed him that when he meditated he would very easily know where and how the planetary systems must be arranged. The directions were to come from within, and there was no necessity for anxiety in that task. Such instructions of buddhi-yoga are directly imparted by the Lord from within, as confirmed in Bhagavad-gītā (10.10).

TEXT 31

tata ātmani loke ca

bhakti-yuktaḥ samāhitaḥ

draṣṭāsi māṁ tataṁ brahman

mayi lokāṁs tvam ātmanaḥ

SYNONYMS

tataḥ-thereafter; ātmani-in yourself; loke-in the universe; ca-also; bhakti-yuktaḥ-being situated in devotional service; samāhitaḥ-being completely absorbed; draṣṭā asi-you shall see; mām-Me; tatam-spread throughout; brahman-O Brahmā; mayi-in Me; lokān-all the universe; tvam-you; ātmanaḥ-the living entities.

O Brahmā, when you are absorbed in devotional service, in the course of your creative activities, you will see Me in you and throughout the universe, and you will see that you yourself, the universe and the living entities are all in Me.

It is cited herein by the Lord that during his daytime Brahmā would see Him as Lord Śrī Kṛṣṇa. He would appreciate how the Lord expanded Himself into all the calves during His childhood at Vṛndāvana, he would know how Yaśodāmayī saw all the universes and planetary systems within the mouth of Kṛṣṇa during His playful childhood pastimes, and he would also see that there are many millions of Brahmās during the appearance of Lord Kṛṣṇa in Brahmā's daytime. But all these manifestations of the Lord, appearing everywhere in His eternal, transcendental forms, cannot be understood by anyone but the pure devotees, who are always engaged in devotional service to the Lord and are fully absorbed in the Lord. The high qualifications of Brahmā are also indicated herein.

TEXT 32

yadā tu sarva-bhūteṣu

dāruṣv agnim iva sthitam

praticakṣīta māṁ loko

jahyāt tarhy eva kaśmalam

SYNONYMS

yadā-when; tu-but; sarva-all; bhūteṣu-in the living entities; dāruṣu-in wood; agnim-fire; iva-like; sthitam-situated; praticakṣīta-you shall see; mām-Me; lokaḥ-and the universe; jahyāt-can give up; tarhi-then at once; eva-certainly; kaśmalam-illusion.

You will see Me in all living entities as well as all over the universe, just as fire is situated in wood. Only in that state of transcendental vision will you be able to be free from all kinds of illusion.

Brahmā prayed that he might not forget his eternal relationship with the Lord during the course of his material activities. In answer to that prayer, the Lord said that he should not think of existing without a relationship with His omnipotency. The example is given of the fire in wood. The fire kindled in wood is always the same, although the wood may be of different types. Similarly, the bodies within the material creation may be specifically different according to shape and quality, but the spirit souls within them are not different from one another. The quality of fire, warmth, is the same everywhere, and the spiritual spark, or part and parcel of the Supreme Spirit, is the same in every living being; thus the potency of the Lord is distributed all over His creation. This transcendental knowledge alone can save one from the contamination of material illusion. Since the Lord's potency is distributed everywhere, a pure soul, or devotee of the Lord, can see everything in relationship with the Lord, and therefore he has no affection for the outer coverings. That pure spiritual conception makes him immune to all contamination of material association. The pure devotee never forgets the touch of the Lord in all circumstances.

TEXT 33

yadā rahitam ātmānaṁ

bhūtendriya-guṇāśayaiḥ

svarūpeṇa mayopetaṁ

paśyan svārājyam ṛcchati

SYNONYMS

yadā-when; rahitam-freed from; ātmānam-self; bhūta-material elements; indriya-material senses; guṇa-āśayaiḥ-under the influence of the material modes of nature; svarūpeṇa-in pure existence; mayā-by Me; upetam-approaching; paśyan-by seeing; svārājyam-spiritual kingdom; ṛcchati-enjoy.

When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness.

In the Bhakti-rasāmṛta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarūpa, or real form, of the living entity. Lord Śrī Caitanya Mahāprabhu, in the Caitanya-caritāmṛta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord. The Māyāvāda school shudders at the thought of a service attitude in the living entity, not knowing that in the transcendental world the service of the Lord is based on transcendental love. Transcendental loving service is never to be compared to the forced service of the material world. In the material world, even if one is under the conception that he is no one's servant, he is still the servant of his senses, under the dictation of the material modes. Factually no one is master here in the material world, and therefore the servants of the senses have a very bad experience of servitude. They shudder at the thought of service because they have no knowledge of the transcendental position. In transcendental loving service, the servitor is as free as the Lord. The Lord is svarāṭ, or fully independent, and the servant is also fully independent, or svarāṭ, in the spiritual atmosphere because there is no forced service. There the transcendental loving service is due to spontaneous love. A reflected glimpse of such service is experienced in the service of the mother unto the son, the friend's service unto the friend, or the wife's service unto the husband. These reflections of service by friends, parents or wives are not forced, but are due only to love. Here in this material world, however, the loving service is only a reflection. The real service, or service in svarūpa, is present in the transcendental world, in association with the Lord. The very same service in transcendental love can be practiced in devotion here.

This verse is also applicable to the jñānī school. The enlightened jñānī, when free from all material contaminations, namely the gross and subtle bodies together with the senses of the material modes of nature, is placed in the Supreme and is thus liberated from material bondage. The jñānīs and the devotees are actually in agreement up to the point of liberation from material contamination. But whereas the jñānīs remain pacified on the platform of simple understanding, the devotees develop further spiritual advancement in loving service. The devotees develop a spiritual individuality in their spontaneous service attitude, which is enhanced on and on, up to the point of mādhurya-rasa, or transcendental loving service reciprocated between the lover and the beloved.

TEXT 34

nānā-karma-vitānena

prajā bahvīḥ sisṛkṣataḥ

nātmāvasīdaty asmiṁs te

varṣīyān mad-anugrahaḥ

SYNONYMS

nānā-karma-varieties of service; vitānena-by expansion of; prajāḥ-population; bahvīḥ-innumerable; sisṛkṣataḥ-desiring to increase; na-never; ātmā-self; avasīdati-will be bereaved; asmin-in the matter; te-of you; varṣīyān-always increasing; mat-My; anugrahaḥ-causeless mercy.

Since you have desired to increase the population innumerably and expand your varieties of service, you shall never be deprived in this matter because My causeless mercy upon you will always increase for all time.

A pure devotee of the Lord, being cognizant of the facts of the particular time, object and circumstances, always desires to expand the number of devotees of the Lord in various ways. Such expansions of transcendental service may appear to be material to the materialist, but factually they are expansions of the causeless mercy of the Lord towards the devotee. Plans for such activities may appear to be material activities, but they are different in potency, being engaged in the satisfaction of the transcendental senses of the Supreme.

TEXT 35

ṛṣim ādyaṁ na badhnāti

pāpīyāṁs tvāṁ rajo-guṇaḥ

yan mano mayi nirbaddhaṁ

prajāḥ saṁsṛjato 'pi te

SYNONYMS

ṛṣim-unto the great sage; ādyam-the first of the kind; na-never; badhnāti-encroaches; pāpīyān-vicious; tvām-you; rajaḥ-guṇaḥ-the material mode of passion; yat-because; manaḥ-mind; mayi-in Me; nirbaddham-compact in; prajāḥ-progeny; saṁsṛjataḥ-generating; api-in spite of; te-your.

You are the original ṛṣi, and because your mind is always fixed on Me, even though you will be engaged in generating various progeny, the vicious mode of passion will never encroach upon you.

The same assurance is given to Brahmā in the Second Canto, Chapter Nine, verse 36. Being so favored by the Lord, Brahmā's schemes and plans are all infallible. If sometimes Brahmā is seen to be bewildered, as, in the Tenth Canto, he is bewildered by seeing the action of the internal potency, that is also for his further advancement in transcendental service. Arjuna is found to be similarly bewildered. All such bewilderment of the pure devotees of the Lord is specifically meant for their further advancement in knowledge of the Lord.

TEXT 36

jñāto 'haṁ bhavatā tv adya

durvijñeyo 'pi dehinām

yan māṁ tvaṁ manyase 'yuktaṁ

bhūtendriya-guṇātmabhiḥ

SYNONYMS

jñātaḥ-known; aham-Myself; bhavatā-by you; tu-but; adya-today; duḥ-difficult; vijñeyaḥ-to be known; api-in spite of; dehinām-for the conditioned soul; yat-because; mām-Me; tvam-you; manyase-understand; ayuktam-without being made of; bhūta-material elements; indriya-material senses; guṇa-material modes; ātmabhiḥ-and false ego like the conditioned soul.

Although I am not easily knowable by the conditioned soul, you have known Me today because you know that My personality is not constituted of anything material, and specifically not of the five gross and three subtle elements.

Knowledge of the Supreme Absolute Truth does not necessitate negation of the material manifestation but understanding of spiritual existence as it is. To think that because material existence is realized in forms therefore spiritual existence must be formless is only a negative material conception of spirit. The real spiritual conception is that spiritual form is not material form. Brahmā appreciated the eternal form of the Lord in that way, and the Personality of Godhead approved of Brahmā's spiritual conception. In Bhagavad-gītā the Lord condemned the material conception of Kṛṣṇa's body which arises because He is apparently present like a man. The Lord may appear in any of His many, many spiritual forms, but He is not materially composed, nor has He any difference between body and self. That is the way of conceiving the spiritual form of the Lord.

TEXT 37

tubhyaṁ mad-vicikitsāyām

ātmā me darśito 'bahiḥ

nālena salile mūlaṁ

puṣkarasya vicinvataḥ

SYNONYMS

tubhyam-unto you; mat-Me; vicikitsāyām-on your trying to know; ātmā-self; me-of Myself; darśitaḥ-exhibited; abahiḥ-from within; nālena-through the stem; salile-in the water; mūlam-root; puṣkarasya-of the lotus, the primeval source; vicinvataḥ-contemplating.

When you were contemplating whether there was a source to the stem of the lotus of your birth and you even entered into that stem, you could not trace out anything. But at that time I manifested My form from within.

The Personality of Godhead can be experienced only by His causeless mercy, not by mental speculation or with the help of the material senses. Material senses cannot approach the transcendental understanding of the Supreme Personality of Godhead. He can be appreciated only by submissive devotional service when He reveals Himself before the devotee. Only by love of Godhead can one know God, and not otherwise. The Personality of Godhead cannot be seen with the material eyes, but He can be seen from within by spiritual eyes opened by the ointment of love of Godhead. As long as one's spiritual eyes are closed due to the dirty covering of matter, one cannot see the Lord. But when the dirt is removed by the process of devotional service, one can see the Lord, without a doubt. Brahmā's personal endeavor to see the root of the lotus pipe failed, but when the Lord was satisfied by his penance and devotion, He revealed Himself from within with no external endeavor.

TEXT 38

yac cakarthāṅga mat-stotraṁ

mat-kathābhyudayāṅkitam

yad vā tapasi te niṣṭhā

sa eṣa mad-anugrahaḥ

SYNONYMS

yat-that which; cakartha-performed; aṅga-O Brahmā; mat-stotram-prayers for Me; mat-kathā-words regarding My activities; abhyudaya-aṅkitam-enumerating My transcendental glories; yat-or that; vā-either; tapasi-in penance; te-your; niṣṭhā-faith; saḥ-that; eṣaḥ-all these; mat-My; anugrahaḥ-causeless mercy.

O Brahmā, the prayers that you have chanted praising the glories of My transcendental activities, the penances you have undertaken to understand Me, and your firm faith in Me-all these are to be considered My causeless mercy.

When a living entity desires to serve the Lord in transcendental loving service, the Lord helps the devotee in so many ways as the caitya-guru, or the spiritual master within, and thus the devotee can perform many wonderful activities beyond material estimation. By the mercy of the Lord even a layman can compose prayers of the highest spiritual perfection. Such spiritual perfection is not limited by material qualifications but is developed by dint of one's sincere endeavor to render transcendental service. Voluntary endeavor is the only qualification for spiritual perfection. Material acquisitions of wealth or education are not considered.

TEXT 39

prīto 'ham astu bhadraṁ te

lokānāṁ vijayecchayā

yad astauṣīr guṇamayaṁ

nirguṇaṁ mānuvarṇayan

SYNONYMS

prītaḥ-pleased; aham-Myself; astu-let it be so; bhadram-all benediction; te-unto you; lokānām-of the planets; vijaya-for glorification; icchayā-by your desire; yat-that which; astauṣīḥ-you prayed for; guṇa-mayam-describing all transcendental qualities; nirguṇam-although I am free from all material qualities; mā-Me; anuvarṇayan-nicely describing.

I am very much pleased by your description of Me in terms of My transcendental qualities, which appear mundane to the mundaners. I grant you all benedictions in your desire to glorify all the planets by your activities.

A pure devotee of the Lord like Brahmā and those in his line of disciplic succession always desire that the Lord be known all over the universe by each and every one of the living entities. That desire of the devotee is always blessed by the Lord. The impersonalist sometimes prays for the mercy of the Personality of Godhead Nārāyaṇa as the embodiment of material goodness, but such prayers do not satisfy the Lord because He is not thereby glorified in terms of His actual transcendental qualities. The pure devotees of the Lord are always most dear to Him, although He is always kind and merciful to all living entities. Here the word guṇamayam is significant because it indicates the Lord's possessing transcendental qualities.

TEXT 40

ya etena pumān nityaṁ

stutvā stotreṇa māṁ bhajet

tasyāśu samprasīdeyaṁ

sarva-kāma-vareśvaraḥ

SYNONYMS

yaḥ-anyone who; etena-by this; pumān-human being; nityam-regularly; stutvā-praying; stotreṇa-by the verses; mām-Me; bhajet-may worship; tasya-his; āśu-very soon; samprasīdeyam-I shall fulfill; sarva-all; kāma-desires; vara-īśvaraḥ-the Lord of all benediction.

Any human being who prays like Brahmā, and who thus worships Me, shall very soon be blessed with the fulfillment of all his desires, for I am the Lord of all benediction.

The prayers offered by Brahmā cannot be chanted by anyone who desires to fulfill his own sense gratification. Such prayers can be selected only by a person who wants to satisfy the Lord in His service. The Lord certainly fulfills all desires in regard to transcendental loving service, but He cannot fulfill the whims of nondevotees, even when such casual devotees offer Him the best of prayers.

TEXT 41

pūrtena tapasā yajñair

dānair yoga-samādhinā

rāddhaṁ niḥśreyasaṁ puṁsāṁ

mat-prītis tattvavin-matam

SYNONYMS

pūrtena-by traditional good work; tapasā-by penances; yajñaiḥ-by sacrifices; dānaiḥ-by charities; yoga-by mysticism; samādhinā-by trance; rāddham-success; niḥśreyasam-ultimately beneficial; puṁsām-of the human being; mat-of Me; prītiḥ-satisfaction; tattva-vit-expert transcendentalist; matam-opinion.

It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc., is to invoke My satisfaction.

There are many traditionally pious activities in human society, such as altruism, philanthropy, nationalism, internationalism, charity, sacrifice, penance, and even meditation in trance, and all of them can be fully beneficial only when they lead to the satisfaction of the Supreme Personality of Godhead. The perfection of any activity-social, political, religious or philanthropic-is to satisfy the Supreme Lord. This secret of success is known to the devotee of the Lord, as exemplified by Arjuna on the Battlefield of Kurukṣetra. As a good, nonviolent man, Arjuna did not want to fight with his kinsmen, but when he understood that Kṛṣṇa wanted the fight and had arranged it at Kurukṣetra, he gave up his own satisfaction and fought for the satisfaction of the Lord. That is the right decision for all intelligent men. One's only concern should be to satisfy the Lord by one's activities. If the Lord is satisfied by an action, whatever it may be, then it is successful. Otherwise, it is simply a waste of time. That is the standard of all sacrifice, penance, austerity, mystic trance and other good and pious work.

TEXT 42

aham ātmātmanāṁ dhātaḥ

preṣṭhaḥ san preyasām api

ato mayi ratiṁ kuryād

dehādir yat-kṛte priyaḥ

SYNONYMS

aham-I am; ātmā-the Supersoul; ātmanām-of all other souls; dhātaḥ-director; preṣṭhaḥ-the dearest; san-being; preyasām-of all dear things; api-certainly; ataḥ-therefore; mayi-unto Me; ratim-attachment; kuryāt-one should do; deha-ādiḥ-the body and mind; yat-kṛte-on whose account; priyaḥ-very dear.

I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only.

The Supreme Lord, the Personality of Godhead, is the dearest in both the conditioned and liberated states. When a person does not know that the Lord is the only dearmost object, then he is in the conditioned state of life, and when one knows perfectly well that the Lord is the only dearmost object, he is considered to be liberated. There are degrees of knowing one's relationship with the Lord, depending on the degree of realization as to why the Supreme Lord is the dearmost object of every living being. The real reason is clearly stated in Bhagavad-gītā (15.7). Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: the living entities are eternally parts and parcels of the Supreme Lord. The living entity is called the ātmā, and the Lord is called the Paramātmā. The living entity is called Brahman, and the Lord is called the Parabrahman, or the Parameśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. The conditioned souls, who do not have self-realization, accept the material body as the dearmost. The idea of the dearmost is then spread all over the body, both concentrated and extended. The attachment for one's own body and its extensions like children and relatives is actually developed on the basis of the real living entity. As soon as the real living entity is out of the body, even the body of the most dear son is no longer attractive. Therefore the living spark, or eternal part of the Supreme, is the real basis of affection, and not the body. Because the living entities are also parts of the whole living entity, that supreme living entity is the factual basis of affection for all. One who has forgotten the basic principle of his love for everything has only flickering love because he is in māyā. The more one is affected by the principle of māyā, the more he is detached from the basic principle of love. One cannot factually love anything unless he is fully developed in the loving service of the Lord.

In the present verse, stress is given to focusing love upon the Supreme Personality of Godhead. The word kuryāt is significant here. This means "one must have it." It is just to stress that we must have more and more attachment to the principle of love. The influence of māyā is experienced by the part and parcel spiritual entity, but it cannot influence the Supersoul, the Paramātmā. The Māyāvādī philosophers, accepting the influence of māyā on the living entity, want to become one with the Paramātmā. But because they have no actual love for Paramātmā, they remain ever entrapped by the influence of māyā and are unable to approach the vicinity of Paramātmā. This inability is due to their lack of affection for the Paramātmā. A rich miser does not know how to utilize his wealth, and therefore, in spite of his being very rich, his miserly behavior keeps him everlastingly a poor man. On the other hand, a person who knows how to utilize wealth can quickly become a rich man, even with a small credit balance.

The eyes and the sun are very intimately related because without sunlight the eyes are unable to see. But the other parts of the body, being attached to the sun as a source of warmth, take more advantage of the sun than do the eyes. Without possessing affection for the sun, the eyes cannot bear the rays of the sun; or, in other words, such eyes have no capacity to understand the utility of the sun's rays. Similarly, the empiric philosophers, despite their theoretical knowledge of Brahman, cannot utilize the mercy of the Supreme Brahman because they lack affection. So many impersonal philosophers remain everlastingly under the influence of māyā Because, although they indulge in theoretical knowledge of Brahman, they do not develop affection for Brahman nor do they have any scope for development of affection because of their defective method. A devotee of the sun-god, even though devoid of eyesight, can see the sun-god as he is even from this planet, whereas one who is not a devotee of the sun cannot even bear the glaring sunlight. Similarly, by devotional service, even though one is not on the level of a jñānī, one can see the Personality of Godhead within himself due to his development of pure love. In all circumstances one should try to develop love of Godhead, and that will solve all contending problems.

TEXT 43

sarva-veda-mayenedam

ātmanātmātma-yoninā

prajāḥ sṛja yathā-pūrvaṁ

yāś ca mayy anuśerate

SYNONYMS

sarva-all; veda-mayena-under complete Vedic wisdom; idam-this; ātmanā-by the body; ātmā-you; ātma-yoninā-directly born of the Lord; prajāḥ-living entities; sṛja-generate; yathā-pūrvam-as it was hereinbefore; yāḥ-which; ca-also; mayi-in Me; anuśerate-lie.

By following My instructions you can now generate the living entities as before, by dint of your complete Vedic wisdom and the body you have directly received from Me, the supreme cause of everything.

TEXT 44

maitreya uvāca

tasmā evaṁ jagat-sraṣṭre

pradhāna-puruṣeśvaraḥ

vyajyedaṁ svena rūpeṇa

kañja-nābhas tirodadhe

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; tasmai-unto him; evam-thus; jagat-sraṣṭre-unto the creator of the universe; pradhāna-puruṣa-īśvaraḥ-the primeval Lord, the Personality of Godhead; vyajya idam-after instructing this; svena-in His person; rūpeṇa-by the form; kañja-nābhaḥ-the Personality of Godhead Nārāyaṇa; tirodadhe-disappeared.

The sage Maitreya said: After instructing Brahmā, the creator of the universe, to expand, the primeval Lord, the Personality of Godhead in His personal form as Nārāyaṇa, disappeared.

Before his activity in creating the universe, Brahmā saw the Lord. That is the explanation of the catuḥ-ślokī Bhāgavatam. When the creation awaited Brahmā's activity, Brahmā saw the Lord, and therefore the Lord existed in His personal form before the creation. His eternal form is not created by the attempt of Brahmā, as imagined by less intelligent men. The Personality of Godhead appeared as He is before Brahmā, and He disappeared from him in the same form, which is not materially tinged.

Thus end the Bhaktivedanta purports of the Third Canto, Ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Brahmā's prayers for Creative Energy."

Chapter Ten

Divisions of the Creation

TEXT 1

vidura uvāca

antarhite bhagavati

brahmā loka-pitāmahaḥ

prajāḥ sasarja katidhā

daihikīr mānasīr vibhuḥ

SYNONYMS

viduraḥ uvāca-Śrī Vidura said; antarhite-after the disappearance; bhagavati-of the Personality of Godhead; brahmā-the first created living being; loka-pitāmahaḥ-the grandfather of all planetary inhabitants; prajāḥ-generations; sasarja-created; katidhāḥ-how many; daihikīḥ-from his body; mānasīḥ-from his mind; vibhuḥ-the great.

Śrī Vidura said: O great sage, please let me know how Brahmā, the grandfather of the planetary inhabitants, created the bodies of the living entities from his own body and mind after the disappearance of the Supreme Personality of Godhead.

TEXT 2

ye ca me bhagavan pṛṣṭās

tvayy arthā bahuvittama

tān vadasvānupūrvyeṇa

chindhi naḥ sarva-saṁśayān

SYNONYMS

ye-all those; ca-also; me-by me; bhagavan-O powerful one; pṛṣṭāḥ-inquired; tvayi-unto you; arthāḥ-purpose; bahu-vit-tama-O greatly learned one; tān-all of them; vadasva-kindly describe; ānupūrvyeṇa-from beginning to end; chindhi-kindly eradicate; naḥ-my; sarva-all; saṁśayān-doubts.

O greatly learned one, kindly eradicate all my doubts, and let me know of all that I have inquired from you from the beginning to the end.

Vidura asked all relevant questions of Maitreya because he knew well that Maitreya was the right person to reply to all the points of his inquiries. One must be confident about the qualifications of his teacher; one should not approach a layman for replies to specific spiritual inquiries. Such inquiries, when replied to with imaginative answers by the teacher, are a program for wasting time.

TEXT 3

sūta uvāca

evaṁ sañcoditas tena

kṣattrā kauṣāravir muniḥ

prītaḥ pratyāha tān praśnān

hṛdi-sthān atha bhārgava

SYNONYMS

sūtaḥ uvāca-Śrī Sūta Gosvāmī said; evam-thus; sañcoditaḥ-being enlivened; tena-by him; kṣattrā-by Vidura; kauṣāraviḥ-the son of Kuṣāra; muniḥ-great sage; prītaḥ-being pleased; pratyāha-replied; tān-those; praśnān-questions; hṛdi-sthān-from the core of his heart; atha-thus; bhārgava-O son of Bhṛgu.

Sūta Gosvāmī said: O son of Bhṛgu, the great sage Maitreya Muni, thus hearing from Vidura, felt very much enlivened. Everything was in his heart, and thus he began to reply to the questions one after another.

The phrase sūta uvāca ("Sūta Gosvāmī said") appears to indicate a break in the discourse between Mahārāja Parīkṣit and Śukadeva Gosvāmī. While Śukadeva Gosvāmī was speaking to Mahārāja Parīkṣit, Sūta Gosvāmī was only one member of a large audience. But Sūta Gosvāmī was speaking to the sages of Naimiṣāraṇya, headed by the sage Śaunaka, a descendant of Śukadeva Gosvāmī. This, however, does not make any substantial difference in the topics under discussion.

TEXT 4

maitreya uvāca

viriñco 'pi tathā cakre

divyaṁ varṣa-śataṁ tapaḥ

ātmany ātmānam āveśya

yathāha bhagavān ajaḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; viriñcaḥ-Brahmā; api-also; tathā-in that manner; cakre-performed; divyam-celestial; varṣa-śatam-one hundred years; tapaḥ-penances; ātmani-unto the Lord; ātmānam-his own self; āveśya-engaging; yathā āha-as it was spoken; bhagavān-the Personality of Godhead; ajaḥ-the unborn.

The greatly learned sage Maitreya said: O Vidura, Brahmā thus engaged himself in penances for one hundred celestial years, as advised by the Personality of Godhead, and applied himself in devotional service to the Lord.

That Brahmā engaged himself for the Personality of Godhead, Nārāyaṇa, means that he engaged himself in the service of the Lord; that is the highest penance one can perform for any number of years. There is no retirement from such service, which is eternal and ever encouraging.

TEXT 5

tad vilokyābja-sambhūto

vāyunā yad-adhiṣṭhitaḥ

padmam ambhaś ca tat-kāla-

kṛta-vīryeṇa kampitam

SYNONYMS

tat vilokya-looking into that; abja-sambhūtaḥ-whose source of birth was a lotus; vāyunā-by the air; yat-that; adhiṣṭhitaḥ-on which he was situated; padmam-lotus; ambhaḥ-water; ca-also; tat-kāla-kṛta-which was effected by eternal time; vīryeṇa-by its inherent force; kampitam-trembling.

Thereafter Brahmā saw that both the lotus on which he was situated and the water on which the lotus was growing were trembling due to a strong, violent wind.

The material world is called illusory because it is a place of forgetfulness of the transcendental service of the Lord. Thus one engaged in the the Lord's devotional service in the material world may sometimes be very much disturbed by awkward circumstances. There is a declaration of war between the two parties, the illusory energy and the devotee, and sometimes the weak devotees fall victim to the onslaught of the powerful illusory energy. Lord Brahmā, however, was sufficiently strong, by the causeless mercy of the Lord, and he could not be victimized by the material energy, although it gave him cause for anxiety when it managed to totter the existence of his position.

TEXT 6

tapasā hy edhamānena

vidyayā cātma-saṁsthayā

vivṛddha-vijñāna-balo

nyapād vāyuṁ sahāmbhasā

SYNONYMS

tapasā-by penance; hi-certainly; edhamānena-increasing; vidyayā-by transcendental knowledge; ca-also; ātma-self; saṁsthayā-situated in the self; vivṛddha-matured; vijñāna-practical knowledge; balaḥ-power; nyapāt-drank; vāyum-the wind; saha ambhasā-along with the water.

Long penance and transcendental knowledge of self-realization had matured Brahmā in practical knowledge, and thus he drank the wind completely, along with the water.

Lord Brahmā's struggle for existence is a personal example of the continued fight between the living entities in the material world and the illusory energy called māyā. Beginning from Brahmā down to this age, the living entities are struggling with the forces of material nature. By advanced knowledge in science and transcendental realization, one can try to control the material energy, which works against our endeavors, and in the modern age advanced material scientific knowledge and penance have played very wonderful roles in controlling the powers of the material energy. Such control of the material energy, however, can be most successfully carried out if one is a soul surrendered unto the Supreme Personality of Godhead and carries out His order in the spirit of loving transcendental service.

TEXT 7

tad vilokya viyad-vyāpi

puṣkaraṁ yad-adhiṣṭhitam

anena lokān prāg-līnān

kalpitāsmīty acintayat

SYNONYMS

tat vilokya-looking into that; viyat-vyāpi-extensively widespread; puṣkaram-the lotus; yat-that which; adhiṣṭhitam-he was situated; anena-by this; lokān-all the planets; prāk-līnān-previously merged in dissolution; kalpitā asmi-I shall create; iti-thus; acintayat-he thought.

Thereafter he saw that the lotus on which he was situated was spread throughout the universe, and he contemplated how to create all the planets, which were previously merged in that very same lotus.

The seeds of all the planets in the universe were impregnated in the lotus on which Brahmā was situated. All the planets were already generated by the Lord, and all the living entities were also born in Brahmā. The material world and the living entities were all already generated in seedling forms by the Supreme Personality of Godhead, and Brahmā was to disseminate the same seedlings all over the universe. The real creation is therefore called sarga, and, later on, the manifestation by Brahmā is called visarga.

TEXT 8

padma-kośaṁ tadāviśya

bhagavat-karma-coditaḥ

ekaṁ vyabhāṅkṣīd urudhā

tridhā bhāvyaṁ dvi-saptadhā

SYNONYMS

padma-kośam-the whorl of the lotus; tadā-then; āviśya-entering into; bhagavat-by the Supreme Personality of Godhead; karma-in activities; coditaḥ-being encouraged by; ekam-one; vyabhāṅkṣīt-divided into; urudhā-great division; tridhā-three divisions; bhāvyam-capable of further creation; dvi-saptadhā-fourteen divisions.

Thus engaged in the service of the Supreme Personality of Godhead, Lord Brahmā entered into the whorl of the lotus, and as it spread all over the universe he divided it into three divisions of worlds and later into fourteen divisions.

TEXT 9

etāvāñ jīva-lokasya

saṁsthā-bhedaḥ samāhṛtaḥ

dharmasya hy animittasya

vipākaḥ parameṣṭhy asau

SYNONYMS

etāvān-up to this; jīva-lokasya-of the planets inhabited by the living entities; saṁsthā-bhedaḥ-different situations of habitation; samāhṛtaḥ-performed completely; dharmasya-of religion; hi-certainly; animittasya-of causelessness; vipākaḥ-mature stage; parameṣṭhī-the highest personality in the universe; asau-that.

Lord Brahmā is the most exalted personality in the universe because of his causeless devotional service unto the Lord in mature transcendental knowledge. He therefore created all the fourteen planetary divisions for inhabitation by the different types of living entities.

The Supreme Lord is the reservoir of all the qualities of the living entities. The conditioned souls in the material world reflect only part of those qualities, and therefore they are sometimes called pratibimbas. These pratibimba living entities, as parts and parcels of the Supreme Lord, have inherited different proportions of His original qualities, and in terms of their inheritance of these qualities, they appear as different species of life and are accommodated in different planets according to the plan of Brahmā. Brahmā is the creator of the three worlds, namely the lower planets, called the Pātālalokas, the middle planets, called the Bhūrlokas, and the upper planets, called the Svarlokas. Still higher planets, such as Maharloka, Tapoloka, Satyaloka and Brahmaloka, do not dissolve in the devastating water. This is because of the causeless devotional service rendered unto the Lord by their inhabitants, whose existence continues up to the end of dvi-parārdha time, when they are generally liberated from the chain of birth and death in the material world.

TEXT 10

vidura uvāca

yathāttha bahu-rūpasya

harer adbhuta-karmaṇaḥ

kālākhyaṁ lakṣaṇaṁ brahman

yathā varṇaya naḥ prabho

SYNONYMS

viduraḥ uvāca-Vidura said; yathā-as; āttha-you have said; bahu-rūpasya-having varieties of forms; hareḥ-of the Lord; adbhuta-wonderful; karmaṇaḥ-of the actor; kāla-time; ākhyam-of the name; lakṣaṇam-symptoms; brahman-O learned brāhmaṇa; yathā-as it is; varṇaya-please describe; naḥ-unto us; prabho-O lord.

Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.

The complete universe is a manifestation of varieties of entities, beginning from the atoms up to the gigantic universe itself, and all is under the control of the Supreme Lord in His form of kāla, or eternal time. The controlling time has different dimensions in relation to particular physical embodiments. There is a time for atomic dissolution and a time for the universal dissolution. There is a time for the annihilation of the body of the human being, and there is a time for the annihilation of the universal body. Also, growth, development and resultant actions all depend on the time factor. Vidura wanted to know in detail the different physical manifestations and their times of annihilation.

TEXT 11

maitreya uvāca

guṇa-vyatikarākāro

nirviśeṣo 'pratiṣṭhitaḥ

puruṣas tad-upādānam

ātmānaṁ līlayāsṛjat

SYNONYMS

maitreyaḥ uvāca-Maitreya said; guṇa-vyatikara-of the interactions of the modes of material nature; ākāraḥ-source; nirviśeṣaḥ-without diversity; apratiṣṭhitaḥ-unlimited; puruṣaḥ-of the Supreme Person; tat-that; upādānam-instrument; ātmānam-the material creation; līlayā-by pastimes; asṛjat-created.

Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.

The impersonal time factor is the background of the material manifestation as the instrument of the Supreme Lord. It is the ingredient of assistance offered to material nature. No one knows where time began and where it ends, and it is time only which can keep a record of the creation, maintenance and destruction of the material manifestation. This time factor is the material cause of creation and is therefore a self expansion of the Personality of Godhead. Time is considered the impersonal feature of the Lord.

The time factor is also explained by modern men in various ways. Some accept it almost as it is explained in the Śrīmad-Bhāgavatam. For example, in Hebrew literature time is accepted, in the same spirit, as a representation of God. It is stated therein: "God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets…." Metaphysically, time is distinguished as absolute and real. Absolute time is continuous and is unaffected by the speed or slowness of material things. Time is astronomically and mathematically calculated in relation to the speed, change and life of a particular object. Factually, however, time has nothing to do with the relativities of things; rather, everything is shaped and calculated in terms of the facility offered by time. Time is the basic measurement of the activity of our senses, by which we calculate past, present and future; but in factual calculation, time has no beginning and no end. Cāṇakya Paṇḍita says that even a slight fraction of time cannot be purchased with millions of dollars, and therefore even a moment of time lost without profit must be calculated as the greatest loss in life. Time is not subject to any form of psychology, nor are the moments objective realities in themselves, but they are dependent on particular experiences.

Therefore, Śrīla Jīva Gosvāmī concludes that the time factor is intermixed with the activities-actions and reactions-of the external energy of the Lord. The external energy, or material nature, works under the superintendence of the time factor as the Lord Himself, and that is why material nature appears to have produced so many wonderful things in the cosmic manifestation. Bhagavad-gītā (9.10) confirms this conclusion as follows:

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

TEXT 12

viśvaṁ vai brahma-tan-mātraṁ

saṁsthitaṁ viṣṇu-māyayā

īśvareṇa paricchinnaṁ

kālenāvyakta-mūrtinā

SYNONYMS

viśvam-the material phenomenon; vai-certainly; brahma-the Supreme; tat-mātram-the same as; saṁsthitam-situated; viṣṇu-māyayā-by the energy of Viṣṇu; īśvareṇa-by the Personality of Godhead; paricchinnam-separated; kālena-by the eternal time; avyakta-unmanifested; mūrtinā-by such a feature.

This cosmic manifestation is separated from the Supreme Lord as material energy by means of kāla, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Viṣṇu.

As stated previously by Nārada before Vyāsadeva (Bhāg. 1.5.20), idaṁ hi viśvaṁ bhagavān ivetaraḥ: this unmanifested world is the self-same Personality of Godhead, but it appears to be something else beyond or besides the Lord. It appears so because of its being separated from the Lord by means of kāla. It is something like the tape-recorded voice of a person who is now separated from the voice. As the tape recording is situated on the tape, so the whole cosmic manifestation is situated on the material energy and appears separate by means of kāla. The material manifestation is therefore the objective manifestation of the Supreme Lord and exhibits His impersonal feature so much adored by impersonalist philosophers.

TEXT 13

yathedānīṁ tathāgre ca

paścād apy etad īdṛśam

SYNONYMS

yathā-as it is; idānīm-at present; tathā-so it was; agre-in the beginning; ca-and; paścāt-at the end; api-also; etat īdṛśam-it continues to be the same.

This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.

There is a systematic schedule for the perpetual manifestation, maintenance and annihilation of the material world, as stated in Bhagavad-gītā (9.8): bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt. As it is created now and as it will be destroyed later on, so also it existed in the past and again will be created, maintained and destroyed in due course of time. Therefore, the systematic activities of the time factor are perpetual and eternal and cannot be stated to be false. The manifestation is temporary and occasional, but it is not false as claimed by the Māyāvādī philosophers.

TEXT 14

sargo nava-vidhas tasya

prākṛto vaikṛtas tu yaḥ

kāla-dravya-guṇair asya

tri-vidhaḥ pratisaṅkramaḥ

SYNONYMS

sargaḥ-creation; nava-vidhaḥ-of nine different kinds; tasya-its; prākṛtaḥ-material; vaikṛtaḥ-by the modes of material nature; tu-but; yaḥ-that which; kāla-eternal time; dravya-matter; guṇaiḥ-qualities; asya-its; tri-vidhaḥ-three kinds; pratisaṅkramaḥ-annihilation.

There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one's work.

The scheduled creations and annihilations take place in terms of the supreme will. There are other creations due to interactions of material elements which take place by the intelligence of Brahmā. Later these will be more explicitly explained. At present, only preliminary information is given. The three kinds of annihilations are (1) due to the scheduled time of the annihilation of the entire universe, (2) due to a fire which emanates from the mouth of Ananta, and (3) due to one's qualitative actions and reactions.

TEXT 15

ādyas tu mahataḥ sargo

guṇa-vaiṣamyam ātmanaḥ

dvitīyas tv ahamo yatra

dravya-jñāna-kriyodayaḥ

SYNONYMS

ādyaḥ-the first; tu-but; mahataḥ-of the total emanation from the Lord; sargaḥ-creation; guṇa-vaiṣamyam-interaction of the material modes; ātmanaḥ-of the Supreme; dvitīyaḥ-the second; tu-but; ahamaḥ-false ego; yatra-wherein; dravya-material ingredients; jñāna-material knowledge; kriyā-udayaḥ-awakening of activities (work).

Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated in which the material ingredients, material knowledge and material activities arise.

The first emanation from the Supreme Lord for material creation is called the mahat-tattva. The interaction of the material modes is the cause of false identification, or the sense that a living being is made of material elements. This false ego is the cause of identifying the body and mind with the soul proper. Material resources and the capacity and knowledge to work are all generated in the second term of creation, after the mahat-tattva. Jñāna indicates the senses which are sources of knowledge, and their controlling deities. Work entails the working organs and their controlling deities. All these are generated in the second creation.

TEXT 16

bhūta-sargas tṛtīyas tu

tan-mātro dravya-śaktimān

caturtha aindriyaḥ sargo

yas tu jñāna-kriyātmakaḥ

SYNONYMS

bhūta-sargaḥ-creation of matter; tṛtīyaḥ-is the third; tu-but; tat-mātraḥ-sense perception; dravya-of the elements; śaktimān-generator; caturthaḥ-the fourth; aindriyaḥ-in the matter of the senses; sargaḥ-creation; yaḥ-that which; tu-but; jñāna-knowledge-acquiring; kriyā-working; ātmakaḥ-basically.

The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.

TEXT 17

vaikāriko deva-sargaḥ

pañcamo yan-mayaṁ manaḥ

ṣaṣṭhas tu tamasaḥ sargo

yas tv abuddhi-kṛtaḥ prabhoḥ

SYNONYMS

vaikārikaḥ-interaction of the mode of goodness; deva-the demigods, or controlling deities; sargaḥ-creation; pañcamaḥ-fifth; yat-that which; mayam-sum total; manaḥ-mind; ṣaṣṭhaḥ-sixth; tu-but; tamasaḥ-of darkness; sargaḥ-creation; yaḥ-that which; tu-expletive; abuddhi-kṛtaḥ-made foolish; prabhoḥ-of the master.

The fifth creation is that of the controlling deities by the interaction of the mode of goodness, of which the mind is the sum total. The sixth creation is the ignorant darkness of the living entity, by which the master acts as a fool.

The demigods in the higher planets are called devas because they are all devotees of Lord Viṣṇu. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ: all the devotees of Lord Viṣṇu are devas, or demigods, whereas all others are asuras. That is the division of the devas and the asuras. Devas are situated in the mode of goodness of material nature, whereas the asuras are situated in the modes of passion or ignorance. The demigods, or controlling deities, are entrusted with departmental management of all the different functions of the material world. For example, one of our sense organs, the eye, is controlled by light, light is distributed by the sun rays, and their controlling deity is the sun. Similarly, mind is controlled by the moon. All other senses, both for working and for acquiring knowledge, are controlled by the different demigods. The demigods are assistants of the Lord in the management of material affairs.

After the creation of the demigods, all entities are covered by the darkness of ignorance. Each and every living being in the material world is conditioned by his mentality of lording it over the resources of material nature. Although a living entity is the master of the material world, he is conditioned by ignorance, by the false impression of being the proprietor of material things.

The energy of the Lord called avidyā is the bewildering factor of the conditioned souls. The material nature is called avidyā, or ignorance, but to the devotees of the Lord engaged in pure devotional service, this energy becomes vidyā, or pure knowledge. This is confirmed in Bhagavad-gītā. The energy of the Lord transforms from mahāmāyā to yogamāyā and appears to pure devotees in her real feature. The material nature therefore appears to function in three phases: as the creative principle of the material world, as ignorance and as knowledge. As disclosed in the previous verse, in the fourth creation the power of knowledge is also created. The conditioned souls are not originally fools, but by the influence of the avidyā function of material nature they are made fools, and thus they are unable to utilize knowledge in the proper channel.

By the influence of darkness, the conditioned soul forgets his relationship with the Supreme Lord and is overwhelmed by attachment, hatred, pride, ignorance and false identification, the five kinds of illusion that cause material bondage.

TEXT 18

ṣaḍ ime prākṛtāḥ sargā

vaikṛtān api me śṛṇu

rajo-bhājo bhagavato

līleyaṁ hari-medhasaḥ

SYNONYMS

ṣaṭ-six; ime-all these; prākṛtāḥ-of the material energy; sargāḥ-creations; vaikṛtān-secondary creations by Brahmā; api-also; me-from me; śṛṇu-just hear; rajaḥ-bhājaḥ-of the incarnation of the mode of passion (Brahmā); bhagavataḥ-of the greatly powerful; līlā-pastime; iyam-this; hari-the Supreme Personality of Godhead; medhasaḥ-of one who has such a brain.

All the above are natural creations by the external energy of the Lord. Now hear from me about the creations by Brahmā, who is an incarnation of the mode of passion and who, in the matter of creation, has a brain like that of the Personality of Godhead.

TEXT 19

saptamo mukhya-sargas tu

ṣaḍ-vidhas tasthuṣāṁ ca yaḥ

vanaspaty-oṣadhi-latā-

tvaksārā vīrudho drumāḥ

SYNONYMS

saptamaḥ-the seventh; mukhya-principle; sargaḥ-creation; tu-indeed; ṣaṭ-vidhaḥ-six kinds of; tasthuṣām-of those who do not move; ca-also; yaḥ-those; vanaspati-fruit trees without flowers; oṣadhi-trees and plants existing until the fruit is ripe; latā-creepers; tvaksārāḥ-pipe plants; vīrudhaḥ-creepers without support; drumāḥ-trees with flowers and fruits.

The seventh creation is that of the immovable entities, which are of six kinds: the fruit trees without flowers, trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have no support, and trees with flowers and fruits.

TEXT 20

utsrotasas tamaḥ-prāyā

antaḥ-sparśā viśeṣiṇaḥ

SYNONYMS

utsrotasaḥ-they seek their subsistence upwards; tamaḥ-prāyāḥ-almost unconscious; antaḥ-sparśāḥ-slightly feeling within; viśeṣiṇaḥ-with varieties of manifestation.

All the immovable trees and plants seek their subsistence upwards. They are almost unconscious but have feelings of pain within. They are manifested in variegatedness.

TEXT 21

tiraścām aṣṭamaḥ sargaḥ

so 'ṣṭāviṁśad-vidho mataḥ

avido bhūri-tamaso

ghrāṇa-jñā hṛdy avedinaḥ

SYNONYMS

tiraścām-species of lower animals; aṣṭamaḥ-the eighth; sargaḥ-creation; saḥ-they are; aṣṭāviṁśat-twenty-eight; vidhaḥ-varieties; mataḥ-considered; avidaḥ-without knowledge of tomorrow; bhūri-extensively; tamasaḥ-ignorant; ghrāṇa-jñāḥ-can know desirables by smell; hṛdi avedinaḥ-can remember very little in the heart.

The eighth creation is that of the lower species of life, and they are of different varieties, numbering twenty-eight. They are all extensively foolish and ignorant. They know their desirables by smell, but are unable to remember anything within the heart.

In the Vedas the symptoms of the lower animals are described as follows: athetareṣāṁ paśūnāḥ aśanāpipāse evābhivijñānaṁ na vijñātaṁ vadanti na vijñātaṁ paśyanti na viduḥ śvastanaṁ na lokālokāv iti; yad vā, bhūri-tamaso bahu-ruṣaḥ ghrāṇenaiva jānanti hṛdyaṁ prati svapriyaṁ vastv eva vindanti bhojana-śayanādy-arthaṁ gṛhṇanti. "Lower animals have knowledge only of their hunger and thirst. They have no acquired knowledge, no vision. Their behavior exhibits no dependence on formalities. Extensively ignorant, they can know their desirables only by smell, and by such intelligence only can they understand what is favorable and unfavorable. Their knowledge is concerned only with eating and sleeping." Therefore, even the most ferocious lower animals, such as tigers, can be tamed simply by regularly supplying meals and accommodations for sleeping. Only snakes cannot be tamed by such an arrangement.

TEXT 22

gaur ajo mahiṣaḥ kṛṣṇaḥ

sūkaro gavayo ruruḥ

dvi-śaphāḥ paśavaś ceme

avir uṣṭraś ca sattama

SYNONYMS

gauḥ-the cow; ajaḥ-the goat; mahiṣaḥ-the buffalo; kṛṣṇaḥ-a kind of stag; sūkaraḥ-hog; gavayaḥ-a species of animal; ruruḥ-deer; dvi-śaphāḥ-having two hooves; paśavaḥ-animals; ca-also; ime-all these; aviḥ-lamb; uṣṭraḥ-camel; ca-and; sattama-O purest.

O purest Vidura, of the lower animals the cow, goat, buffalo, kṛṣṇa stag, hog, gavaya animal, deer, lamb and camel all have two hooves.

TEXT 23

kharo 'śvo 'śvataro gauraḥ

śarabhaś camarī tathā

ete caika-śaphāḥ kṣattaḥ

śṛṇu pañca-nakhān paśūn

SYNONYMS

kharaḥ-ass; aśvaḥ-horse; aśvataraḥ-mule; gauraḥ-white deer; śarabhaḥ-bison; camarī-wild cow; tathā-thus; ete-all these; ca-and; eka-only one; śaphāḥ-hoof; kṣattaḥ-O Vidura; śṛṇu-just hear now; pañca-five; nakhān-nails; paśūn-animals.

The horse, mule, ass, gaura, śarabha bison and wild cow all have only one hoof. Now you may hear from me about the animals who have five nails.

TEXT 24

śvā sṛgālo vṛko vyāghro

mārjāraḥ śaśa-śallakau

siṁhaḥ kapir gajaḥ kūrmo

godhā ca makarādayaḥ

SYNONYMS

śvā-dog; sṛgālaḥ-jackal; vṛkaḥ-fox; vyāghraḥ-tiger; mārjāraḥ-cat; śaśa-rabbit; śallakau-sajāru (with thorns on the body); siṁhaḥ-lion; kapiḥ-monkey; gajaḥ-elephant; kūrmaḥ-tortoise; godhā-gosāpa (snake with four legs); ca-also; makara-ādayaḥ-the alligator and others.

The dog, jackal, tiger, fox, cat, rabbit, sajāru, lion, monkey, elephant, tortoise, alligator, gosāpa, etc., all have five nails in their claws. They are known as pañca-nakhas, or animals having five nails.

TEXT 25

kaṅka-gṛdhra-baka-śyena-

bhāsa-bhallūka-barhiṇaḥ

haṁsa-sārasa-cakrāhva-

kākolūkādayaḥ khagāḥ

SYNONYMS

kaṅka-heron; gṛdhra-vulture; baka-crane; śyena-hawk; bhāsa-the bhāsa; bhallūka-the bhallūka; barhiṇaḥ-the peacock; haṁsa-swan; sārasa-the sārasa; cakrāhva-the cakravāka; kāka-crow; ulūka-owl; ādayaḥ-and others; khagāḥ-the birds.

The heron, vulture, crane, hawk, bhāsa, bhallūka, peacock, swan, sārasa, cakravāka, crow, owl and others are the birds.

TEXT 26

arvāk-srotas tu navamaḥ

kṣattar eka-vidho nṛṇām

rajo 'dhikāḥ karma-parā

duḥkhe ca sukha-māninaḥ

SYNONYMS

arvāk-downwards; srotaḥ-passage of food; tu-but; navamaḥ-the ninth; kṣattaḥ-O Vidura; eka-vidhaḥ-one species; nṛṇām-of human beings; rajaḥ-the mode of passion; adhikāḥ-very prominent; karma-parāḥ-interested in working; duḥkhe-in misery; ca-but; sukha-happiness; māninaḥ-thinking.

The creation of the human beings, who are of one species only and who stock their eatables in the belly, is the ninth in the rotation. In the human race, the mode of passion is very prominent. Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.

The human being is more passionate than the animals, and thus the sex life of the human being is more irregular. The animals have their due time for sexual intercourse, but the human being has no regular time for such activities. The human being is endowed with a higher, advanced stage of consciousness for getting relief from the existence of material miseries, but due to his ignorance he thinks that his higher consciousness is meant for advancing in the material comforts of life. Thus his intelligence is misused in the animal propensities-eating, sleeping, defending and mating-instead of spiritual realization. By advancing in material comforts the human being puts himself into a more miserable condition, but, illusioned by the material energy, he always thinks himself happy, even while in the midst of misery. Such misery of human life is distinct from the natural comfortable life enjoyed even by the animals.

TEXT 27

vaikṛtās traya evaite

deva-sargaś ca sattama

vaikārikas tu yaḥ proktaḥ

kaumāras tūbhayātmakaḥ

SYNONYMS

vaikṛtāḥ-creations of Brahmā; trayaḥ-three kinds; eva-certainly; ete-all these; deva-sargaḥ-appearance of the demigods; ca-also; sattama-O good Vidura; vaikārikaḥ-creation of demigods by nature; tu-but; yaḥ-which; proktaḥ-described before; kaumāraḥ-the four Kumāras; tu-but; ubhaya-ātmakaḥ-both ways (namely vaikṛta and prākṛta).

O good Vidura, these last three creations and the creation of demigods (the tenth creation) are vaikṛta creations, which are different from the previously described prākṛta (natural) creations. The appearance of the Kumāras is both.

TEXTS 28–29

deva-sargaś cāṣṭa-vidho

vibudhāḥ pitaro 'surāḥ

gandharvāpsarasaḥ siddhā

yakṣa-rakṣāṁsi cāraṇāḥ

bhūta-preta-piśācāś ca

vidyādhrāḥ kinnarādayaḥ

daśaite vidurākhyātāḥ

sargās te viśva-sṛk-kṛtāḥ

SYNONYMS

deva-sargaḥ-creation of the demigods; ca-also; aṣṭa-vidhaḥ-eight kinds; vibudhāḥ-the demigods; pitaraḥ-the forefathers; asurāḥ-the demons; gandharva-the expert artisans in the higher planets; apsarasaḥ-the angels; siddhāḥ-persons who are perfect in mystic powers; yakṣa-the superprotectors; rakṣāṁsi-giants; cāraṇāḥ-the celestial singers; bhūta-jinn; preta-evil spirits; piśācāḥ-attendant spirits; ca-also; vidyādhrāḥ-the celestial denizens named Vidyādharas; kinnara-superhuman beings; ādayaḥ-and others; daśa ete-all these ten (creations); vidura-O Vidura; ākhyātāḥ-described; sargāḥ-creations; te-unto you; viśva-sṛk-the creator of the universe (Brahmā); kṛtāḥ-done by him.

The creation of the demigods is of eight varieties: (1) the demigods, (2) the forefathers, (3) the asuras, or demons, (4) the Gandharvas and Apsarās, or angels, (5) the Yakṣas and Rākṣasas, (6) the Siddhas, Cāraṇas and Vidyādharas, (7) the Bhūtas, Pretas and Piśācas, and (8) the superhuman beings, celestial singers, etc. All are created by Brahmā, the creator of the universe.

As explained in the Second Canto of Śrīmad-Bhāgavatam, the Siddhas are inhabitants of Siddhaloka, where the residents travel in space without vehicles. At their mere will they can pass from one planet to another without difficulty. Therefore, in the upper planets the inhabitants are far superior to the inhabitants of this planet in all matters of art, culture and science, since they possess brains superior to those of human beings. The spirits and jinn mentioned in this connection are also counted among the demigods because they are able to perform uncommon functions not possible for men.

TEXT 30

ataḥ paraṁ pravakṣyāmi

vaṁśān manvantarāṇi ca

evaṁ rajaḥ-plutaḥ sraṣṭā

kalpādiṣv ātmabhūr hariḥ

sṛjaty amogha-saṅkalpa

ātmaivātmānam ātmanā

SYNONYMS

ataḥ-here; param-after; pravakṣyāmi-I shall explain; vaṁśān-descendants; manvantarāṇi-different advents of Manus; ca-and; evam-thus; rajaḥ-plutaḥ-infused with the mode of passion; sraṣṭā-the creator; kalpa-ādiṣu-in different millenniums; ātma-bhūḥ-self-advent; hariḥ-the Personality of Godhead; sṛjati-creates; amogha-unfailing; saṅkalpaḥ-determination; ātmā eva-He Himself; ātmānam-Himself; ātmanā-by His own energy.

Now I shall describe the descendants of the Manus. The creator, Brahmā, as the incarnation of the passion mode of the Personality of Godhead, creates the universal affairs with unfailing desires in every millennium by the force of the Lord's energy.

The cosmic manifestation is an expansion of one of the many energies of the Supreme Personality of Godhead; the creator and the created are both emanations of the same Supreme Truth, as stated in the beginning of the Bhāgavatam: janmādy asya yataḥ [SB 1.1.1].

Thus end the Bhaktivedanta purports of the Third Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Divisions of the Creation."

Chapter Eleven

Calculation of Time, from the Atom

TEXT 1

maitreya uvāca

caramaḥ sad-viśeṣāṇām

aneko 'saṁyutaḥ sadā

paramāṇuḥ sa vijñeyo

nṛṇām aikya-bhramo yataḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; caramaḥ-ultimate; sat-effect; viśeṣāṇām-symptoms; anekaḥ-innumerable; asaṁyutaḥ-unmixed; sadā-always; parama-aṇuḥ-atoms; saḥ-that; vijñeyaḥ-should be understood; nṛṇām-of men; aikya-oneness; bhramaḥ-mistaken; yataḥ-from which.

The material manifestation's ultimate particle, which is indivisible and not formed into a body, is called the atom. It exists always as an invisible identity, even after the dissolution of all forms. The material body is but a combination of such atoms, but it is misunderstood by the common man.

The atomic description of the Śrīmad-Bhāgavatam is almost the same as the modern science of atomism, and this is further described in the Paramāṇu-vāda of Kaṇāda. In modern science also, the atom is accepted as the ultimate indivisible particle of which the universe is composed. Śrīmad-Bhāgavatam is the full text of all descriptions of knowledge, including the theory of atomism. The atom is the minute subtle form of eternal time.

TEXT 2

sata eva padārthasya

svarūpāvasthitasya yat

kaivalyaṁ parama-mahān

aviśeṣo nirantaraḥ

SYNONYMS

sataḥ-of the effective manifestation; eva-certainly; pada-arthasya-of physical bodies; svarūpa-avasthitasya-staying in the same form even to the time of dissolution; yat-that which; kaivalyam-oneness; parama-the supreme; mahān-unlimited; aviśeṣaḥ-forms; nirantaraḥ-eternally.

Atoms are the ultimate state of the manifest universe. When they stay in their own forms without forming different bodies, they are called the unlimited oneness. There are certainly different bodies in physical forms, but the atoms themselves form the complete manifestation.

TEXT 3

evaṁ kālo 'py anumitaḥ

saukṣmye sthaulye ca sattama

saṁsthāna-bhuktyā bhagavān

avyakto vyakta-bhug vibhuḥ

SYNONYMS

evam-thus; kālaḥ-time; api-also; anumitaḥ-measured; saukṣmye-in the subtle; sthaulye-in the gross forms; ca-also; sattama-O best; saṁsthāna-combinations of the atoms; bhuktyā-by the motion; bhagavān-the Supreme Personality of Godhead; avyaktaḥ-unmanifested; vyakta-bhuk-controlling all physical movement; vibhuḥ-the great potential.

One can estimate time by measuring the movement of the atomic combination of bodies. Time is the potency of the almighty Personality of Godhead, Hari, who controls all physical movement although He is not visible in the physical world.

TEXT 4

sa kālaḥ paramāṇur vai

yo bhuṅkte paramāṇutām

sato 'viśeṣa-bhug yas tu

sa kālaḥ paramo mahān

SYNONYMS

saḥ-that; kālaḥ-eternal time; parama-aṇuḥ-atomic; vai-certainly; yaḥ-which; bhuṅkte-passes through; parama-aṇutām-the space of an atom; sataḥ-of the entire aggregate; aviśeṣa-bhuk-passing through the nondual exhibition; yaḥ tu-which; saḥ-that; kālaḥ-time; paramaḥ-the supreme; mahān-the great.

Atomic time is measured according to its covering a particular atomic space. That time which covers the unmanifest aggregate of atoms is called the great time.

Time and space are two correlative terms. Time is measured in terms of its covering a certain space of atoms. Standard time is calculated in terms of the movement of the sun. The time covered by the sun in passing over an atom is calculated as atomic time. The greatest time of all covers the entire existence of the nondual manifestation. All the planets rotate and cover space, and space is calculated in terms of atoms. Each planet has its particular orbit for rotating, in which it moves without deviation, and similarly the sun has its orbit. The complete calculation of the time of creation, maintenance and dissolution, measured in terms of the circulation of the total planetary systems until the end of creation, is known as the supreme kāla.

TEXT 5

aṇur dvau paramāṇū syāt

trasareṇus trayaḥ smṛtaḥ

jālārka-raśmy-avagataḥ

kham evānupatann agāt

SYNONYMS

aṇuḥ-double atom; dvau-two; parama-aṇu-atoms; syāt-become; trasareṇuḥ-hexatom; trayaḥ-three; smṛtaḥ-considered; jāla-arka-of sunshine through the holes of a window screen; raśmi-by the rays; avagataḥ-can be known; kham eva-towards the sky; anupatan agāt-going up.

The division of gross time is calculated as follows: two atoms make one double atom, and three double atoms make one hexatom. This hexatom is visible in the sunshine which enters through the holes of a window screen. One can clearly see that the hexatom goes up towards the sky.

The atom is described as an invisible particle, but when six such atoms combine together, they are called a trasareṇu, and this is visible in the sunshine pouring through the holes of a window screen.

TEXT 6

trasareṇu-trikaṁ bhuṅkte

yaḥ kālaḥ sa truṭiḥ smṛtaḥ

śata-bhāgas tu vedhaḥ syāt

tais tribhis tu lavaḥ smṛtaḥ

SYNONYMS

trasareṇu-trikam-combination of three hexatoms; bhuṅkte-as they take time to integrate; yaḥ-that which; kālaḥ-duration of time; saḥ-that; truṭiḥ-by the name truṭi; smṛtaḥ-is called; śata-bhāgaḥ-one hundred truṭis; tu-but; vedhaḥ-called a vedha; syāt-it so happens; taiḥ-by them; tribhiḥ-three times; tu-but; lavaḥ-lava; smṛtaḥ-so called.

The time duration needed for the integration of three trasareṇus is called a truṭi, and one hundred truṭis make one vedha. Three vedhas make one lava.

It is calculated that if a second is divided into 1687.5 parts, each part is the duration of a truṭi, which is the time occupied in the integration of eighteen atomic particles. Such a combination of atoms into different bodies creates the calculation of material time. The sun is the central point for calculating all different durations.

TEXT 7

nimeṣas tri-lavo jñeya

āmnātas te trayaḥ kṣaṇaḥ

kṣaṇān pañca viduḥ kāṣṭhāṁ

laghu tā daśa pañca ca

SYNONYMS

nimeṣaḥ-the duration of time called a nimeṣa; tri-lavaḥ-the duration of three lavas; jñeyaḥ-is to be known; āmnātaḥ-it is so called; te-they; trayaḥ-three; kṣaṇaḥ-the duration of time called a kṣaṇa; kṣaṇān-such kṣaṇas; pañca-five; viduḥ-one should understand; kāṣṭhām-the duration of time called a kāṣṭhā; laghu-the duration of time called a laghu; tāḥ-those; daśa pañca-fifteen; ca-also.

The duration of time of three lavas is equal to one nimeṣa, the combination of three nimeṣas makes one kṣaṇa, five kṣaṇas combined together make one kāṣṭhā, and fifteen kāṣṭhās make one laghu.

By calculation it is found that one laghu is equal to two minutes. The atomic calculation of time in terms of Vedic wisdom may be converted into present time with this understanding.

TEXT 8

laghūni vai samāmnātā

daśa pañca ca nāḍikā

te dve muhūrtaḥ praharaḥ

ṣaḍ yāmaḥ sapta vā nṛṇām

SYNONYMS

laghūni-such laghus (each of two minutes); vai-exactly; samāmnātā-is called; daśa pañca-fifteen; ca-also; nāḍikā-a nāḍikā; te-of them; dve-two; muhūrtaḥ-a moment; praharaḥ-three hours; ṣaṭ-six; yāmaḥ-one fourth of a day or night; sapta-seven; vā-or; nṛṇām-of human calculation.

Fifteen laghus make one nāḍikā, which is also called a daṇḍa. Two daṇḍas make one muhūrta, and six or seven daṇḍas make one fourth of a day or night, according to human calculation.

TEXT 9

dvādaśārdha-palonmānaṁ

caturbhiś catur-aṅgulaiḥ

svarṇa-māṣaiḥ kṛta-cchidraṁ

yāvat prastha-jala-plutam

SYNONYMS

dvādaśa-ardha-six; pala-of the scale of weight; unmānam-measuring pot; caturbhiḥ-by weight of four; catuḥ-aṅgulaiḥ-four fingers by measure; svarṇa-of gold; māṣaiḥ-of the weight; kṛta-chidram-making a hole; yāvat-as long as; prastha-measuring one prastha; jala-plutam-filled by water.

The measuring pot for one nāḍikā, or daṇḍa, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four māṣa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one daṇḍa.

It is advised herein that the bore in the copper measuring pot must be made with a probe weighing not more than four māṣa and measuring not longer than four fingers. This regulates the diameter of the hole. The pot is submerged in water, and the overflooding time is called a daṇḍa. This is another way of measuring the duration of a daṇḍa, just as time is measured by sand in a glass. It appears that in the days of Vedic civilization there was no dearth of knowledge in physics, chemistry or higher mathematics. Measurements were calculated in different ways, as simply as could be done.

TEXT 10

yāmāś catvāraś catvāro

martyānām ahanī ubhe

pakṣaḥ pañca-daśāhāni

śuklaḥ kṛṣṇaś ca mānada

SYNONYMS

yāmāḥ-three hours; catvāraḥ-four; catvāraḥ-and four; martyānām-of the human beings; ahanī-duration of day; ubhe-both day and night; pakṣaḥ-fortnight; pañca-daśa-fifteen; ahāni-days; śuklaḥ-white; kṛṣṇaḥ-black; ca-also; mānada-measured.

It is calculated that there are four praharas, which are also called yāmas, in the day and four in the night of the human being. Similarly, fifteen days and nights are a fortnight, and there are two fortnights, white and black, in a month.

TEXT 11

tayoḥ samuccayo māsaḥ

pitṝṇāṁ tad ahar-niśam

dvau tāv ṛtuḥ ṣaḍ ayanaṁ

dakṣiṇaṁ cottaraṁ divi

SYNONYMS

tayoḥ-of them; samuccayaḥ-aggregate; māsaḥ-month; pitṝṇām-of the Pitā planets; tat-that (month); ahaḥ-niśam-day and night; dvau-two; tau-months; ṛtuḥ-a season; ṣaṭ-six; ayanam-the movement of the sun in six months; dakṣiṇam-southern; ca-also; uttaram-northern; divi-in the heavens.

The aggregate of two fortnights is one month, and that period is one complete day and night for the Pitā planets. Two of such months comprise one season, and six months comprise one complete movement of the sun from south to north.

TEXT 12

ayane cāhanī prāhur

vatsaro dvādaśa smṛtaḥ

saṁvatsara-śataṁ nṝṇāṁ

paramāyur nirūpitam

SYNONYMS

ayane-in the solar movement (of six months); ca-and; ahanī-a day of the demigods; prāhuḥ-it is said; vatsaraḥ-one calendar year; dvādaśa-twelve months; smṛtaḥ-is so called; saṁvatsara-śatam-one hundred years; nṝṇām-of human beings; parama-āyuḥ-duration of life; nirūpitam-is estimated.

Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.

TEXT 13

graharkṣa-tārā-cakra-sthaḥ

paramāṇv-ādinā jagat

saṁvatsarāvasānena

paryety animiṣo vibhuḥ

SYNONYMS

graha-influential planets like the moon; ṛkṣa-luminaries like Aśvinī; tārā-stars; cakra-sthaḥ-in the orbit; parama-aṇu-ādinā-along with the atoms; jagat-the entire universe; saṁvatsara-avasānena-by the end of one year; paryeti-completes its orbit; animiṣaḥ-the eternal time; vibhuḥ-the Almighty.

Influential stars, planets, luminaries and atoms all over the universe are rotating in their respective orbits under the direction of the Supreme, represented by eternal kāla.

In the Brahma-saṁhitā it is stated that the sun is the eye of the Supreme and it rotates in its particular orbit of time. Similarly, beginning from the sun down to the atom, all bodies are under the influence of the kāla-cakra, or the orbit of eternal time, and each of them has a scheduled orbital time of one saṁvatsara.

TEXT 14

saṁvatsaraḥ parivatsara

iḍā-vatsara eva ca

anuvatsaro vatsaraś ca

viduraivaṁ prabhāṣyate

SYNONYMS

saṁvatsaraḥ-orbit of the sun; parivatsaraḥ-circumambulation of Bṛhaspati; iḍā-vatsaraḥ-orbit of the stars; eva-as they are; ca-also; anuvatsaraḥ-orbit of the moon; vatsaraḥ-one calendar year; ca-also; vidura-O Vidura; evam-thus; prabhāṣyate-they are so told.

There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own saṁvatsara.

The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge. The subject is summarized by the statement that above all the different branches of knowledge is the supreme control of kāla, the plenary representation of the Supreme Personality of Godhead. Nothing exists without Him, and therefore everything, however wonderful it may appear to our meager knowledge, is but the work of the magical wand of the Supreme Lord. As far as time is concerned, we beg to subjoin herewith a table of timings in terms of the modern clock.

One truṭi-8/13,500second

One vedha-8/135second

One lava-8/45second

One nimeṣa-8/15second

One kṣaṇa-8/5second

One kāṣṭhā-8seconds

One laghu-2minutes

One daṇḍa-30minutes

One prahara-3hours

One day-2hours

One night-12hours

One pakṣa-15days

Two pakṣas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. That is the way of the controlling measure of eternal time.

The Brahma-saṁhitā (5.52) affirms this control in this way:

yac-cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati saṁbhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light."

TEXT 15

yaḥ sṛjya-śaktim urudhocchvasayan sva-śaktyā

puṁso 'bhramāya divi dhāvati bhūta-bhedaḥ

kālākhyayā guṇamayaṁ kratubhir vitanvaṁs

tasmai baliṁ harata vatsara-pañcakāya

SYNONYMS

yaḥ-one who; sṛjya-of creation; śaktim-the seeds; urudhā-in various ways; ucchvasayan-invigorating; sva-śaktyā-by his own energy; puṁsaḥ-of the living entity; abhramāya-to dissipate darkness; divi-during the daytime; dhāvati-moves; bhūta-bhedaḥ-distinct from all other material form; kāla-ākhyayā-by the name eternal time; guṇa-mayam-the material results; kratubhiḥ-by offerings; vitanvan-enlarging; tasmai-unto him; balim-ingredients of offerings; harata-one should offer; vatsara-pañcakāya-offerings every five years.

O Vidura, the sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom. He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.

TEXT 16

vidura uvāca

pitṛ-deva-manuṣyāṇām

āyuḥ param idaṁ smṛtam

pareṣāṁ gatim ācakṣva

ye syuḥ kalpād bahir vidaḥ

SYNONYMS

viduraḥ uvāca-Vidura said; pitṛ-the Pitā planets; deva-the heavenly planets; manuṣyāṇām-and that of the human beings; āyuḥ-duration of life; param-final; idam-in their own measurement; smṛtam-calculated; pareṣām-of the superior living entities; gatim-duration of life; ācakṣva-kindly calculate; ye-all those who; syuḥ-are; kalpāt-from the millennium; bahiḥ-outside; vidaḥ-greatly learned.

Vidura said: I now understand the life durations of the residents of the Pitā planets and heavenly planets as well as that of the human beings. Now kindly inform me of the durations of life of those greatly learned living entities who are beyond the range of a kalpa.

The partial dissolution of the universe that takes place at the end of Brahmā's day does not affect all the planetary systems. The planets of highly learned living entities like the sages Sanaka and Bhṛgu are not affected by the dissolutions of the millenniums. All the planets are of different types, and each is controlled by a different kāla-cakra, or schedule of eternal time. The time of the earth planet is not applicable to other, more elevated planets. Therefore, Vidura herein inquires about the duration of life on other planets.

TEXT 17

bhagavān veda kālasya

gatiṁ bhagavato nanu

viśvaṁ vicakṣate dhīrā

yoga-rāddhena cakṣuṣā

SYNONYMS

bhagavān-O spiritually powerful one; veda-you know; kālasya-of the eternal time; gatim-movements; bhagavataḥ-of the Supreme Personality of Godhead; nanu-as a matter of course; viśvam-the whole universe; vicakṣate-see; dhīrāḥ-those who are self-realized; yoga-rāddhena-by dint of mystic vision; cakṣuṣā-by the eyes.

O spiritually powerful one, you can understand the movements of eternal time, which is the controlling form of the Supreme Personality of Godhead. Because you are a self-realized person, you can see everything by the power of mystic vision.

Those who have reached the highest perfectional stage of mystic power and can see everything in the past, present and future are called tri-kāla-jñas. Similarly, the devotees of the Lord can see everything clearly that is in the revealed scriptures. The devotees of Lord Śrī Kṛṣṇa can very easily understand the science of Kṛṣṇa, as well as the situation of the material and spiritual creations, without difficulty. Devotees do not have to endeavor for any yoga-siddhi, or perfection in mystic powers. They are competent to understand everything by the grace of the Lord, who is sitting in everyone's heart.

TEXT 18

maitreya uvāca

kṛtaṁ tretā dvāparaṁ ca

kaliś ceti catur-yugam

divyair dvādaśabhir varṣaiḥ

sāvadhānaṁ nirūpitam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; kṛtam-the age of Satya; tretā-the age of Tretā; dvāparam-the age of Dvāpara; ca-also; kaliḥ-the age of Kali; ca-and; iti-thus; catuḥ-yugam-four millenniums; divyaiḥ-of the demigods; dvādaśabhiḥ-twelve; varṣaiḥ-thousands of years; sa-avadhānam-approximately; nirūpitam-ascertained.

Maitreya said: O Vidura, the four millenniums are called the Satya, Tretā, Dvāpara and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.

The years of the demigods are equal to 360 years of humankind. As will be clarified in the subsequent verses, 12,000 of the demigods' years, including the transitional periods which are called yuga-sandhyās, comprise the total of the aforementioned four millenniums. Thus the aggregate of the above-mentioned four millenniums is 4,320,000 years.

TEXT 19

catvāri trīṇi dve caikaṁ

kṛtādiṣu yathā-kramam

saṅkhyātāni sahasrāṇi

dvi-guṇāni śatāni ca

SYNONYMS

catvāri-four; trīṇi-three; dve-two; ca-also; ekam-one; kṛta-ādiṣu-in the Satya-yuga; yathā-kramam-and subsequently others; saṅkhyātāni-numbering; sahasrāṇi-thousands; dvi-guṇāni-twice; śatāni-hundreds; ca-also.

The duration of the Satya millennium equals 4,800 years of the years of the demigods; the duration of the Dvāpara millennium equals 2,400 years; and that of the Kali millennium is 1,200 years of the demigods.

As aforementioned, one year of the demigods is equal to 360 years of the human beings. The duration of the Satya-yuga is therefore 4,800 x 360, or 1,728,000 years. The duration of the Tretā-yuga is 3,600 x 360, or 1,296,000 years. The duration of the Dvāpara-yuga is 2,400 x 360, or 864,000 years. And the last, the Kali-yuga, is 1,200 x 360, or 432,000 years.

TEXT 20

sandhyā-sandhyāṁśayor antar

yaḥ kālaḥ śata-saṅkhyayoḥ

tam evāhur yugaṁ taj-jñā

yatra dharmo vidhīyate

SYNONYMS

sandhyā-transitional period before; sandhyā-aṁśayoḥ-and transitional period after; antaḥ-within; yaḥ-that which; kālaḥ-duration of time; śata-saṅkhyayoḥ-hundreds of years; tam eva-that period; āhuḥ-they call; yugam-millennium; tat-jñāḥ-the expert astronomers; yatra-wherein; dharmaḥ-religion; vidhīyate-is performed.

The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyās, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.

TEXT 21

dharmaś catuṣ-pān manujān

kṛte samanuvartate

sa evānyeṣv adharmeṇa

vyeti pādena vardhatā

SYNONYMS

dharmaḥ-religion; catuḥ-pāt-complete four dimensions; manujān-mankind; kṛte-in the Satya-yuga; samanuvartate-properly maintained; saḥ-that; eva-certainly; anyeṣu-in other; adharmeṇa-by the influence of irreligion; vyeti-declined; pādena-by one part; vardhatā-gradually increasing proportionately.

O Vidura, in the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted.

In the Satya millennium, complete execution of religious principles prevailed. Gradually, the principles of religion decreased by one part in each of the subsequent millenniums. In other words, at present there is one part religion and three parts irreligion. Therefore people in this age are not very happy.

TEXT 22

tri-lokyā yuga-sāhasraṁ

bahir ābrahmaṇo dinam

tāvaty eva niśā tāta

yan nimīlati viśva-sṛk

SYNONYMS

tri-lokyāḥ-of the three worlds; yuga-the four yugas; sāhasram-one thousand; bahiḥ-outside of; ābrahmaṇaḥ-up to Brahmaloka; dinam-is a day; tāvatī-a similar (period); eva-certainly; niśā-is night; tāta-O dear one; yat-because; nimīlati-goes to sleep; viśva-sṛk-Brahmā.

Outside of the three planetary systems [Svarga, Martya and Pātāla], the four yugas multiplied by one thousand comprise one day on the planet of Brahmā. A similar period comprises a night of Brahmā, in which the creator of the universe goes to sleep.

When Brahmā goes to sleep in his nighttime, the three planetary systems below Brahmaloka are all submerged in the water of devastation. In his sleeping condition, Brahmā dreams about the Garbhodakaśāyī Viṣṇu and takes instruction from the Lord for the rehabilitation of the devastated area of space.

TEXT 23

niśāvasāna ārabdho

loka-kalpo 'nuvartate

yāvad dinaṁ bhagavato

manūn bhuñjaṁś catur-daśa

SYNONYMS

niśā-night; avasāne-termination; ārabdhaḥ-beginning from; loka-kalpaḥ-further creation of the three worlds; anuvartate-follows; yāvat-until; dinam-the daytime; bhagavataḥ-of the lord (Brahmā); manūn-the Manus; bhuñjan-existing through; catuḥ-daśa-fourteen.

After the end of Brahmā's night, the creation of the three worlds begins again in the daytime of Brahmā, and they continue to exist through the life durations of fourteen consecutive Manus, or fathers of mankind.

At the end of the life of each Manu there are shorter dissolutions also.

TEXT 24

svaṁ svaṁ kālaṁ manur bhuṅkte

sādhikāṁ hy eka-saptatim

SYNONYMS

svam-own; svam-accordingly; kālam-duration of life; manuḥ-Manu; bhuṅkte-enjoys; sa-adhikām-a little more than; hi-certainly; eka-saptatim-seventy-one.

Each and every Manu enjoys a life of a little more than seventy-one sets of four millenniums.

The duration of life of a Manu comprises seventy-one sets of four millenniums, as described in the Viṣṇu Purāṇa. The duration of life of one Manu is about 852,000 years in the calculation of the demigods, or, in the calculation of human beings, 306,720,000 years.

TEXT 25

manvantareṣu manavas

tad-vaṁśyā ṛṣayaḥ surāḥ

bhavanti caiva yugapat

sureśāś cānu ye ca tān

SYNONYMS

manu-antareṣu-after the dissolution of each and every Manu; manavaḥ-other Manus; tat-vaṁśyāḥ-and their descendants; ṛṣayaḥ-the seven famous sages; surāḥ-devotees of the Lord; bhavanti-flourish; ca eva-also all of them; yugapat-simultaneously; sura-īśāḥ-demigods like Indra; ca-and; anu-followers; ye-all; ca-also; tān-them.

After the dissolution of each and every Manu, the next Manu comes in order, along with his descendants, who rule over the different planets; but the seven famous sages, and demigods like Indra and their followers, such as the Gandharvas, all appear simultaneously with Manu.

There are fourteen Manus in one day of Brahmā, and each of them has different descendants.

TEXT 26

eṣa dainan-dinaḥ sargo

brāhmas trailokya-vartanaḥ

tiryaṅ-nṛ-pitṛ-devānāṁ

sambhavo yatra karmabhiḥ

SYNONYMS

eṣaḥ-all these creations; dainam-dinaḥ-daily; sargaḥ-creation; brāhmaḥ-in terms of the days of Brahmā; trailokya-vartanaḥ-revolution of the three worlds; tiryak-animals lower than the human beings; nṛ-human beings; pitṛ-of the Pitā planets; devānām-of the demigods; sambhavaḥ-appearance; yatra-wherein; karmabhiḥ-in the cycle of fruitive activities.

In the creation, during Brahmā's day, the three planetary systems-Svarga, Martya and Pātāla-revolve, and the inhabitants, including the lower animals, human beings, demigods and Pitās, appear and disappear in terms of their fruitive activities.

TEXT 27

manvantareṣu bhagavān

bibhrat sattvaṁ sva-mūrtibhiḥ

manv-ādibhir idaṁ viśvam

avaty udita-pauruṣaḥ

SYNONYMS

manu-antareṣu-in each change of Manu; bhagavān-the Personality of Godhead; bibhrat-manifesting; sattvam-His internal potency; sva-mūrtibhiḥ-by His different incarnations; manu-ādibhiḥ-as Manus; idam-this; viśvam-the universe; avati-maintains; udita-discovering; pauruṣaḥ-divine potencies.

In each and every change of Manu, the Supreme Personality of Godhead appears by manifesting His internal potency in different incarnations, as Manu and others. Thus He maintains the universe by discovered power.

TEXT 28

tamo-mātrām upādāya

pratisaṁruddha-vikramaḥ

kālenānugatāśeṣa

āste tūṣṇīṁ dinātyaye

SYNONYMS

tamaḥ-the mode of ignorance, or the darkness of night; mātrām-an insignificant portion only; upādāya-accepting; pratisaṁruddha-vikramaḥ-suspending all power of manifestation; kālena-by means of the eternal kāla; anugata-merged in; aśeṣaḥ-innumerable living entities; āste-remains; tūṣṇīm-silent; dina-atyaye-at the end of the day.

At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.

This verse is an explanation of the night of Brahmā, which is the effect of the influence of time in touch with an insignificant portion of the modes of material nature in darkness. The dissolution of the three worlds is effected by the incarnation of darkness, Rudra, represented by the fire of eternal time which blazes over the three worlds. These three worlds are known as Bhūḥ, Bhuvaḥ and Svaḥ (Pātāla, Martya and Svarga). The innumerable living entities merge into that dissolution, which appears to be the dropping of the curtain of the scene of the Supreme Lord's energy, and so everything becomes silent.

TEXT 29

tam evānv api dhīyante

lokā bhūr-ādayas trayaḥ

niśāyām anuvṛttāyāṁ

nirmukta-śaśi-bhāskaram

SYNONYMS

tam-that; eva-certainly; anu-after; api dhīyante-are out of sight; lokāḥ-the planets; bhūḥ-ādayaḥ-the three worlds, Bhūḥ, Bhuvaḥ and Svaḥ; trayaḥ-three; niśāyām-in the night; anuvṛttāyām-ordinary; nirmukta-without glare; śaśi-the moon; bhāskaram-the sun.

When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.

It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses.

TEXT 30

tri-lokyāṁ dahyamānāyāṁ

śaktyā saṅkarṣaṇāgninā

yānty ūṣmaṇā maharlokāj

janaṁ bhṛgv-ādayo 'rditāḥ

SYNONYMS

tri-lokyām-when the spheres of the three worlds; dahyamānāyām-being set ablaze; śaktyā-by the potency; saṅkarṣaṇa-from the mouth of Saṅkarṣaṇa; agninā-by the fire; yānti-they go; ūṣmaṇā-heated by the warmth; mahaḥ-lokāt-from Maharloka; janam-to Janaloka; bhṛgu-the sage Bhṛgu; ādayaḥ-and others; arditāḥ-being so distressed.

The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.

TEXT 31

tāvat tri-bhuvanaṁ sadyaḥ

kalpāntaidhita-sindhavaḥ

plāvayanty utkaṭāṭopa-

caṇḍa-vāteritormayaḥ

SYNONYMS

tāvat-then; tri-bhuvanam-all the three worlds; sadyaḥ-immediately after; kalpa-anta-in the beginning of the devastation; edhita-inflated; sindhavaḥ-all the oceans; plāvayanti-inundate; utkaṭa-violent; āṭopa-agitation; caṇḍa-hurricane; vāta-by winds; īrita-blown; ūrmayaḥ-waves.

At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water.

It is said that the blazing fire from the mouth of Saṅkarṣaṇa rages for one hundred years of the demigods, or 36,000 human years. Then for another 36,000 years there are torrents of rain, accompanied by violent winds and waves, and the seas and oceans overflow. These reactions of worlds. People forget all these devastations of the worlds and think themselves happy in the material progress of civilization. This is called māyā, or "that which is not."

TEXT 32

antaḥ sa tasmin salila

āste 'nantāsano hariḥ

yoga-nidrā-nimīlākṣaḥ

stūyamāno janālayaiḥ

SYNONYMS

antaḥ-within; saḥ-that; tasmin-in that; salile-water; āste-there is; ananta-Ananta; āsanaḥ-on the seat of; hariḥ-the Lord; yoga-mystic; nidrā-sleep; nimīla-akṣaḥ-eyes closed; stūya-mānaḥ-being glorified; jana-ālayaiḥ-by the inhabitants of the Janaloka planets.

The Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of the Janaloka planets offer their glorious prayers unto the Lord with folded hands.

We should not understand the sleeping condition of the Lord to be the same as our sleep. Here the word yoga-nidrā is specifically mentioned, which indicates that the Lord's sleeping condition is also a manifestation of His internal potency. Whenever the word yoga is used it should be understood to refer to that which is transcendental. In the transcendental stage all activities are always present, and they are glorified by prayers of great sages like Bhṛgu.

TEXT 33

evaṁ-vidhair aho-rātraiḥ

kāla-gatyopalakṣitaiḥ

apakṣitam ivāsyāpi

paramāyur vayaḥ-śatam

SYNONYMS

evam-thus; vidhaiḥ-by the process of; ahaḥ-days; rātraiḥ-by nights; kāla-gatyā-advancement of time; upalakṣitaiḥ-by such symptoms; apakṣitam-declined; iva-just like; asya-his; api-although; parama-āyuḥ-duration of life; vayaḥ-years; śatam-one hundred.

Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One's life endures for only one hundred years, in terms of the times in the different planets.

Every living being lives for one hundred years in terms of the times in different planets for different entities. These one hundred years of life are not equal in every case. The longest duration of one hundred years belongs to Brahmā, but although the life of Brahmā is very long, it expires in the course of time. Brahmā is also afraid of his death, and thus he performs devotional service to the Lord, just to release himself from the clutches of illusory energy. Animals, of course, have no sense of responsibility, but even humans, who have developed a sense of responsibility, while away their valuable time without engaging in devotional service to the Lord; they live merrily, unafraid of impending death. This is the madness of human society. The madman has no responsibility in life. Similarly, a human being who does not develop a sense of responsibility before he dies is no better than the madman who tries to enjoy material life very happily without concern for the future. It is necessary that every human being be responsible in preparing himself for the next life, even if he has a duration of life like that of Brahmā, the greatest of all living creatures within the universe.

TEXT 34

yad ardham āyuṣas tasya

parārdham abhidhīyate

pūrvaḥ parārdho 'pakrānto

hy aparo 'dya pravartate

SYNONYMS

yat-that which; ardham-half; āyuṣaḥ-of the duration of life; tasya-his; parārdham-a parārdha; abhidhīyate-is called; pūrvaḥ-the former; para-ardhaḥ-half of the duration of life; apakrāntaḥ-having passed; hi-certainly; aparaḥ-the latter; adya-in this millennium; pravartate-shall begin.

The one hundred years of Brahmā's life are divided into two parts, the first half and the second half. The first half of the duration of Brahmā's life is already over, and the second half is now current.

The duration of one hundred years in the life of Brahmā has already been discussed in many places in this work, and it is described in Bhagavad-gītā (8.17) also. Fifty years of the life of Brahmā are already over, and fifty years are yet to be completed; then, for Brahmā also, death is inevitable.

TEXT 35

pūrvasyādau parārdhasya

brāhmo nāma mahān abhūt

kalpo yatrābhavad brahmā

śabda-brahmeti yaṁ viduḥ

SYNONYMS

pūrvasya-of the first half; ādau-in the beginning; para-ardhasya-of the superior half; brāhmaḥ-Brāhma-kalpa; nāma-of the name; mahān-very great; abhūt-was manifest; kalpaḥ-millennium; yatra-whereupon; abhavat-appeared; brahmā-Lord Brahmā; śabda-brahma iti-the sounds of the Vedas; yam-which; viduḥ-they know.

In the beginning of the first half of Brahmā's life, there was a millennium called Brāhma-kalpa, wherein Lord Brahmā appeared. The birth of the Vedas was simultaneous with Brahmā's birth.

According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura.

TEXT 36

tasyaiva cānte kalpo 'bhūd

yaṁ pādmam abhicakṣate

yad dharer nābhi-sarasa

āsīl loka-saroruham

SYNONYMS

tasya-of the Brāhma-kalpa; eva-certainly; ca-also; ante-at the end of; kalpaḥ-millennium; abhūt-came into existence; yam-which; pādmam-Pādma; abhicakṣate-is called; yat-in which; hareḥ-of the Personality of Godhead; nābhi-in the navel; sarasaḥ-from the reservoir of water; āsīt-there was; loka-of the universe; saroruham-lotus.

The millennium which followed the first Brāhma millennium is known as the Pādma-kalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari.

The millennium following the Brāhma-kalpa is known as the Pādma-kalpa because the universal lotus grows in that millennium. The Pādma-kalpa is also called the Pitṛ-kalpa in certain Purāṇas.

TEXT 37

ayaṁ tu kathitaḥ kalpo

dvitīyasyāpi bhārata

vārāha iti vikhyāto

yatrāsīc chūkaro hariḥ

SYNONYMS

ayam-this; tu-but; kathitaḥ-known as; kalpaḥ-the current millennium; dvitīyasya-of the second half; api-certainly; bhārata-O descendant of Bharata; vārāhaḥ-Vārāha; iti-thus; vikhyātaḥ-is celebrated; yatra-in which; āsīt-appeared; śūkaraḥ-hog shape; hariḥ-the Personality of Godhead.

O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.

The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. According to Śrīla Viśvanātha Cakravartī, the Brāhma-kalpa in the beginning of the first half appears to be the Pādma-kalpa. We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā.

TEXT 38

kālo 'yaṁ dvi-parārdhākhyo

nimeṣa upacaryate

avyākṛtasyānantasya

hy anāder jagad-ātmanaḥ

SYNONYMS

kālaḥ-eternal time; ayam-this (as measured by Brahmā's duration of life); dvi-parārdha-ākhyaḥ-measured by the two halves of Brahmā's life; nimeṣaḥ-less than a second; upacaryate-is so measured; avyākṛtasya-of one who is unchanged; anantasya-of the unlimited; hi-certainly; anādeḥ-of the beginningless; jagat-ātmanaḥ-of the soul of the universe.

The duration of the two parts of Brahmā's life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.

The great sage Maitreya has given a considerable description of the time of different dimensions, beginning from the atom up to the duration of the life of Brahmā. Now he attempts to give some idea of the time of the unlimited Personality of Godhead. He just gives a hint of His unlimited time by the standard of the life of Brahmā. The entire duration of the life of Brahmā is calculated to be less than a second of the Lord's time, and it is explained in the Brahma-saṁhitā (5.48) as follows:

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahā-Viṣṇu. All the heads of the innumerable universes [the Brahmās] live only by taking shelter of the time occupied by one of His breaths." The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord's sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man's capacity. They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. Śrīmad-Bhāgavatam, however, does not agree with such impersonalists. It is clearly stated herein that the Supreme Lord rests in yoga-nidrā, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saṁhitā confirms that within His breathing period innumerable Brahmās take birth and die.

There is complete agreement between Śrīmad-Bhāgavatam and the Brahma-saṁhitā. Eternal time is never lost along with the life of Brahmā. It continues, but it has no ability to control the Supreme Personality of Godhead because the Lord is the controller of time. In the spiritual world there is undoubtedly time, but it has no control over activities. Time is unlimited, and the spiritual world is also unlimited, since everything there exists on the absolute plane.

TEXT 39

kālo 'yaṁ paramāṇv-ādir

dvi-parārdhānta īśvaraḥ

naiveśituṁ prabhur bhūmna

īśvaro dhāma-māninām

SYNONYMS

kālaḥ-the eternal time; ayam-this; parama-aṇu-atom; ādiḥ-beginning from; dvi-parārdha-two superdurations of time; antaḥ-to the end; īśvaraḥ-controller; na-never; eva-certainly; īśitum-to control; prabhuḥ-capable; bhūmnaḥ-of the Supreme; īśvaraḥ-controller; dhāma-māninām-of those who are body conscious.

Eternal time is certainly the controller of different dimensions, from that of the atom up to the superdivisions of the duration of Brahmā's life; but, nevertheless, it is controlled by the Supreme. Time can control only those who are body conscious, even up to the Satyaloka or the other higher planets of the universe.

TEXT 40

vikāraiḥ sahito yuktair

viśeṣādibhir āvṛtaḥ

āṇḍakośo bahir ayaṁ

pañcāśat-koṭi-vistṛtaḥ

SYNONYMS

vikāraiḥ-by the transformation of the elements; sahitaḥ-along with; yuktaiḥ-being so amalgamated; viśeṣa-manifestations; ādibhiḥ-by them; āvṛtaḥ-covered; āṇḍa-kośaḥ-the universe; bahiḥ-outside; ayam-this; pañcāśat-fifty; koṭi-ten million; vistṛtaḥ-widespread.

This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.

As explained before, the entire material world is a display of sixteen diversities and eight material elements. The analytical studies of the material world are the subject matter of Sāṅkhya philosophy. The first sixteen diversities are the eleven senses and five sense objects, and the eight elements are the gross and subtle matter, namely earth, water, fire, air, sky, mind, intelligence and ego. All these combined together are distributed throughout the entire universe, which extends diametrically to four billion miles. Besides this universe of our experience, there are innumerable other universes. Some of them are bigger than the present one, and all of them are clustered together under similar material elements as described below.

TEXT 41

daśottarādhikair yatra

praviṣṭaḥ paramāṇuvat

lakṣyate 'ntar-gatāś cānye

koṭiśo hy aṇḍa-rāśayaḥ

SYNONYMS

daśa-uttara-adhikaiḥ-with ten times greater thickness; yatra-in which; praviṣṭaḥ-entered; parama-aṇu-vat-like atoms; lakṣyate-it (the mass of universes) appears; antaḥ-gatāḥ-come together; ca-and; anye-in the other; koṭiśaḥ-clustered; hi-for; aṇḍa-rāśayaḥ-huge combination of universes.

The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.

The coverings of the universes are also constituted of the elements of earth, water, fire, air and ether, and each is ten times thicker than the one before. The first covering of the universe is earth, and it is ten times thicker than the universe itself. If the universe is four billion miles in size, then the size of the earthly covering of the universe is four billion times ten. The covering of water is ten times greater than the earthly covering, the covering of fire is ten times greater than the watery covering, the covering of air is ten times greater than that of the fire, the covering of ether is ten times greater still than that of air, and so on. The universe within the coverings of matter appears to be like an atom in comparison to the coverings, and the number of universes is unknown even to those who can estimate the coverings of the universes.

TEXT 42

tad āhur akṣaraṁ brahma

sarva-kāraṇa-kāraṇam

viṣṇor dhāma paraṁ sākṣāt

puruṣasya mahātmanaḥ

SYNONYMS

tat-that; āhuḥ-is said; akṣaram-infallible; brahma-the supreme; sarva-kāraṇa-all causes; kāraṇam-the supreme cause; viṣṇoḥ dhāma-the spiritual abode of Viṣṇu; param-the supreme; sākṣāt-without doubt; puruṣasya-of the puruṣa incarnation; mahātmanaḥ-of the Mahā-Viṣṇu.

The Supreme Personality of Godhead, Śrī Kṛṣṇa, is therefore said to be the original cause of all causes. Thus the spiritual abode of Viṣṇu is eternal without a doubt, and it is also the abode of Mahā-Viṣṇu, the origin of all manifestations.

Lord Mahā-Viṣṇu, who is resting in yoga-nidrā on the Causal Ocean and creating innumerable universes by His breathing process, only temporarily appears in the mahat-tattva for the temporary manifestation of the material worlds. He is a plenary portion of Lord Śrī Kṛṣṇa, and thus although He is nondifferent from Lord Kṛṣṇa, His formal appearance in the material world as an incarnation is temporary. The original form of the Personality of Godhead is actually the svarūpa, or real form, and He eternally resides in the Vaikuṇṭha world (Viṣṇuloka). The word mahātmanaḥ is used here to indicate Mahā-Viṣṇu, and His real manifestation is Lord Kṛṣṇa, who is called parama, as confirmed in the Brahma-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

"The Supreme Lord is Kṛṣṇa, the original Personality of Godhead known as Govinda. His form is eternal, full of bliss and knowledge, and He is the original cause of all causes."

Thus end the Bhaktivedanta purports of the Third Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Calculation of Time, From the Atom."

Chapter Twelve

Creation of the Kumāras and Others

TEXT 1

maitreya uvāca

iti te varṇitaḥ kṣattaḥ

kālākhyaḥ paramātmanaḥ

mahimā veda-garbho 'tha

yathāsrākṣīn nibodha me

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; iti-thus; te-unto you; varṇitaḥ-described; kṣattaḥ-O Vidura; kāla-ākhyaḥ-by the name eternal time; paramātmanaḥ-of the Supersoul; mahimā-glories; veda-garbhaḥ-Lord Brahmā, the reservoir of the Vedas; atha-hereafter; yathā-as it is; asrākṣīt-did create; nibodha-just try to understand; me-from me.

Śrī Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kāla. Now you can hear from me about the creation of Brahmā, the reservoir of all Vedic knowledge.

TEXT 2

sasarjāgre 'ndha-tāmisram

atha tāmisram ādi-kṛt

mahāmohaṁ ca mohaṁ ca

tamaś cājñāna-vṛttayaḥ

SYNONYMS

sasarja-created; agre-at first; andha-tāmisram-the sense of death; atha-then; tāmisram-anger upon frustration; ādi-kṛt-all these; mahā-moham-ownership of enjoyable objects; ca-also; moham-illusory conception; ca-also; tamaḥ-darkness in self-knowledge; ca-as well as; ajñāna-nescience; vṛttayaḥ-engagements.

Brahmā first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one's real identity.

Before the factual creation of the living entities in different varieties of species, the conditions under which a living being in the material world has to live were created by Brahmā. Unless a living entity forgets his real identity, it is impossible for him to live in the material conditions of life. Therefore the first condition of material existence is forgetfulness of one's real identity. And by forgetting one's real identity, one is sure to be afraid of death, although a pure living soul is deathless and birthless. This false identification with material nature is the cause of false ownership of things which are offered by the arrangement of superior control. All material resources are offered to the living entity for his peaceful living and for the discharge of the duties of self-realization in conditioned life. But due to false identification, the conditioned soul becomes entrapped by the sense of false ownership of the property of the Supreme Lord. It is evident from this verse that Brahmā himself is a creation of the Supreme Lord, and the five kinds of nescience which condition the living entities in material existence are creations of Brahmā. It is simply ludicrous to think the living entity to be equal with the Supreme Being when one can understand that the conditioned souls are under the influence of Brahmā's magic wand. Patañjali also accepts that there are five kinds of nescience, as mentioned herein.

TEXT 3

dṛṣṭvā pāpīyasīṁ sṛṣṭiṁ

nātmānaṁ bahv amanyata

bhagavad-dhyāna-pūtena

manasānyāṁ tato 'sṛjat

SYNONYMS

dṛṣṭvā-by seeing; pāpīyasīm-sinful; sṛṣṭim-creation; na-did not; ātmānam-unto Himself; bahu-much pleasure; amanyata-felt; bhagavat-on the Personality of Godhead; dhyāna-meditation; pūtena-purified by that; manasā-by such a mentality; anyām-another; tataḥ-thereafter; asṛjat-created.

Seeing such a misleading creation as a sinful task, Brahmā did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation.

Although he created the different influences of nescience, Lord Brahmā was not satisfied in performing such a thankless task, but he had to do it because most of the conditioned souls wanted it to be so. Lord Kṛṣṇa says in Bhagavad-gītā (15.15) that He is present in everyone's heart and is helping everyone to either remember of forget. The question may be raised why the Lord, who is all-merciful, helps one to remember and another to forget. Actually, His mercy is not exhibited in partiality towards one and enmity towards another. The living entity, as part and parcel of the Lord, is partially independent because he partially possesses all the qualities of the Lord. Anyone who has some independence may sometimes misuse it due to ignorance. When the living entity prefers to misuse his independence and glide down towards nescience, the all-merciful Lord first of all tries to protect him from the trap, but when the living entity persists in gliding down to hell, the Lord helps him to forget his real position. The Lord helps the falling living entity glide down to the lowest point, just to give him the chance to see if he is happy by misusing his independence.

Almost all the conditioned souls who are rotting in the material world are misusing their independence, and therefore five kinds of nescience are imposed upon them. As an obedient servitor of the Lord, Brahmā creates all these as a matter of necessity, but he is not happy in doing so because a devotee of the Lord naturally does not like to see anyone falling down from his real position. Persons who do not care for the path of realization get full facilities from the Lord for executing their proclivities to the fullest extent, and Brahmā helps in that procedure without fail.

TEXT 4

sanakaṁ ca sanandaṁ ca

sanātanam athātmabhūḥ

sanat-kumāraṁ ca munīn

niṣkriyān ūrdhva-retasaḥ

SYNONYMS

sanakam-Sanaka; ca-also; sanandam-Sananda; ca-and; sanātanam-Sanātana; atha-thereafter; ātma-bhūḥ-Brahmā, who is self-born; sanat-kumāram-Sanat-kumāra; ca-also; munīn-the great sages; niṣkriyān-free from all fruitive action; ūrdhva-retasaḥ-those whose semen flows upwards.

In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen's flowing upwards.

Although Brahmā created the principles of nescience as a matter of necessity for those living entities who were destined to ignorance by the will of the Lord, he was not satisfied in performing such a thankless task. He therefore created four principles of knowledge: sāṅkhya, or empirical philosophy for the analytical study of material conditions; yoga, or mysticism for liberation of the pure soul from material bondage; vairāgya, the acceptance of complete detachment from material enjoyment in life to elevate oneself to the highest spiritual understanding; and tapas, or the various kinds of voluntary austerities performed for spiritual perfection. Brahmā created the four great sages Sanaka, Sananda, Sanātana and Sanat to entrust them with these four principles of spiritual advancement, and they inaugurated their own spiritual party, or sampradāya, known as the Kumāra-sampradāya, or later on as the Nimbārka-sampradāya, for the advancement of bhakti. All of these great sages became great devotees, for without devotional service to the Personality of Godhead one cannot achieve success in any activity of spiritual value.

TEXT 5

tān babhāṣe svabhūḥ putrān

prajāḥ sṛjata putrakāḥ

tan naicchan mokṣa-dharmāṇo

vāsudeva-parāyaṇāḥ

SYNONYMS

tān-unto the Kumāras, as above mentioned; babhāṣe-addressed; svabhūḥ-Brahmā; putrān-unto the sons; prajāḥ-generations; sṛjata-to create; putrakāḥ-O my sons; tat-that; na-not; aicchan-desired; mokṣa-dharmāṇaḥ-pledged to the principles of liberation; vāsudeva-the Personality of Godhead; parāyaṇāḥ-who are so devoted.

Brahmā spoke to his sons after generating them. "My dear sons," he said, "now generate progeny." But due to their being attached to Vāsudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.

The four sons of Brahmā, the Kumāras, declined to become family men even on the request of their great father, Brahmā. Those who are serious about gaining release from material bondage should not be entangled in the false relationship of family bondage. People may ask how the Kumāras could refuse the orders of Brahmā, who was their father and above all the creator of the universe. The reply is that one who is vāsudeva-parāyaṇa, or seriously engaged in the devotional service of the Personality of Godhead, Vāsudeva, need not care for any other obligation. It is enjoined in the Bhāgavatam (11.5.41):

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

na kiṅkaro nāyam ṛṇī ca rājan

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ

gato mukundaṁ parihṛtya kartam

"Anyone who has completely given up all worldly relationships and has taken absolute shelter of the lotus feet of the Lord, who gives us salvation and who alone is fit to be taken shelter of, is no longer a debtor or servant of anyone, including the demigods, forefathers, sages, other living entities, relatives, and members of human society." Thus there was nothing wrong in the acts of the Kumāras when they refused their great father's request that they become family men.

TEXT 6

so 'vadhyātaḥ sutair evaṁ

pratyākhyātānuśāsanaiḥ

krodhaṁ durviṣahaṁ jātaṁ

niyantum upacakrame

SYNONYMS

saḥ-he (Brahmā); avadhyātaḥ-thus being disrespected; sutaiḥ-by the sons; evam-thus; pratyākhyāta-refusing to obey; anuśāsanaiḥ-the order of their father; krodham-anger; durviṣaham-too much to be tolerated; jātam-thus generated; niyantum-to control; upacakrame-tried his best.

On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahmā, which he tried to control and not express.

Brahmā is the director in charge of the mode of passion of material nature. Therefore it was natural for him to become angry on the refusal of his sons to obey his order. Although the Kumāras were right in such acts of refusal, Brahmā, being absorbed in the mode of passion, could not check his passionate anger. He did not express it, however, because he knew that his sons were far enlightened in spiritual advancement and thus he should not express his anger before them.

TEXT 7

dhiyā nigṛhyamāṇo 'pi

bhruvor madhyāt prajāpateḥ

sadyo 'jāyata tan-manyuḥ

kumāro nīla-lohitaḥ

SYNONYMS

dhiyā-by intelligence; nigṛhyamāṇaḥ-being controlled; api-in spite of; bhruvoḥ-of the eyebrows; madhyāt-from between; prajāpateḥ-of Brahmā; sadyaḥ-at once; ajāyata-generated; tat-his; manyuḥ-anger; kumāraḥ-a child; nīla-lohitaḥ-mixture of blue and red.

Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.

The face of anger is the same whether exhibited due to ignorance or knowledge. Although Brahmā tried to curb his anger, he could not do so, even though he is the supreme being. Such anger in its true color came from between the eyebrows of Brahmā as Rudra, in a mixed color of blue (ignorance) and red (passion), because anger is the product of passion and ignorance.

TEXT 8

sa vai ruroda devānāṁ

pūrvajo bhagavān bhavaḥ

nāmāni kuru me dhātaḥ

sthānāni ca jagad-guro

SYNONYMS

saḥ-he; vai-certainly; ruroda-cried loudly; devānām pūrvajaḥ-the eldest of all demigods; bhagavān-the most powerful; bhavaḥ-Lord Śiva; nāmāni-different names; kuru-designate; me-my; dhātaḥ-O destiny maker; sthānāni-places; ca-also; jagat-guro-O teacher of the universe.

After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.

TEXT 9

iti tasya vacaḥ pādmo

bhagavān paripālayan

abhyadhād bhadrayā vācā

mā rodīs tat karomi te

SYNONYMS

iti-thus; tasya-his; vacaḥ-request; pādmaḥ-one who is born from the lotus flower; bhagavān-the powerful; paripālayan-accepting the request; abhyadhāt-pacified; bhadrayā-by gentle; vācā-words; mā-do not; rodīḥ-cry; tat-that; karomi-I shall do it; te-as desired by you.

The all-powerful Brahmā, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire.

TEXT 10

yad arodīḥ sura-śreṣṭha

sodvega iva bālakaḥ

tatas tvām abhidhāsyanti

nāmnā rudra iti prajāḥ

SYNONYMS

yat-as much as; arodīḥ-cried loudly; sura-śreṣṭha-O chief of the demigods; sa-udvegaḥ-with great anxiety; iva-like; bālakaḥ-a boy; tataḥ-therefore; tvām-you; abhidhāsyanti-will call; nāmnā-by the name; rudraḥ-Rudra; iti-thus; prajāḥ-people.

Thereafter Brahmā said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried.

TEXT 11

hṛd indriyāṇy asur vyoma

vāyur agnir jalaṁ mahī

sūryaś candras tapaś caiva

sthānāny agre kṛtāni te

SYNONYMS

hṛt-the heart; indriyāṇi-the senses; asuḥ-life air; vyoma-the sky; vāyuḥ-the air; agniḥ-fire; jalam-water; mahī-the earth; sūryaḥ-the sun; candraḥ-the moon; tapaḥ-austerity; ca-as well as; eva-certainly; sthānāni-all these places; agre-hereinbefore; kṛtāni-already made; te-for you.

My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.

The creation of Rudra from between the eyebrows of Brahmā as the result of his anger, generated from the mode of passion partly touched by ignorance, is very significant. In Bhagavad-gītā (3.37) the principle of Rudra is described. Krodha (anger) is the product of kāma (lust), which is the result of the mode of passion. When lust and hankering are unsatisfied, the element of krodha appears, which is the formidable enemy of the conditioned soul. This most sinful and inimical passion is represented as ahaṅkāra, or the false egocentric attitude of thinking oneself to be all in all. Such an egocentric attitude on the part of the conditioned soul, who is completely under the control of material nature, is described in Bhagavad-gītā as foolish. The egocentric attitude is a manifestation of the Rudra principle in the heart, wherein krodha (anger) is generated. This anger develops in the heart and is further manifested through various senses, like the eyes, hands and legs. When a man is angry he expresses such anger with red-hot eyes and sometimes makes a display of clenching his fists or kicking his legs. This exhibition of the Rudra principle is the proof of Rudra's presence in such places. When a man is angry he breathes very rapidly, and thus Rudra is represented in the air of life, or in the activities of breathing. When the sky is overcast with dense clouds and roars in anger, and when the wind blows very fiercely, the Rudra principle is manifested, and so also when the sea water is infuriated by the wind it appears in a gloomy feature of Rudra, which is very fearful to the common man. When fire is ablaze we can also experience the presence of Rudra, and when there is an inundation over the earth we can understand that this is also the representation of Rudra.

There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many yogīs, philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great yogī Durvāsā, under the influence of this Rudra principle, picked a quarrel with Mahārāja Ambarīṣa, and a brāhmaṇa boy exhibited the Rudra principle by cursing the great King Parīkṣit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position. This is confirmed as follows:

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

(Bhāg. 10.2.32)

The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme.

TEXT 12

manyur manur mahinaso

mahāñ chiva ṛtadhvajaḥ

ugraretā bhavaḥ kālo

vāmadevo dhṛtavrataḥ

SYNONYMS

manyuḥ, manuḥ, mahinasaḥ, mahān, śivaḥ, ṛtadhvajaḥ, ugaretāḥ, bhavaḥ, kālaḥ, vāmadevaḥ, dhṛtavrataḥ-all names of Rudra.

Lord Brahmā said: My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata.

TEXT 13

dhīr dhṛti-rasalomā ca

niyut sarpir ilāmbikā

irāvatī svadhā dīkṣā

rudrāṇyo rudra te striyaḥ

SYNONYMS

dhīḥ, dhṛti, rasalā, umā, niyut, sarpiḥ, ilā, ambikā, irāvatī, svadhā, dīkṣā rudrāṇyaḥ-the eleven Rudrāṇīs; rudra-O Rudra; te-unto you; striyaḥ-wives.

O Rudra, you also have eleven wives, called the Rudrāṇīs, and they are as follows: Dhī, Dhṛti, Rasalā, Umā, Niyut, Sarpi, Ilā, Ambikā, Irāvatī, Svadhā and Dīkṣā.

TEXT 14

gṛhāṇaitāni nāmāni

sthānāni ca sa-yoṣaṇaḥ

ebhiḥ sṛja prajā bahvīḥ

prajānām asi yat patiḥ

SYNONYMS

gṛhāṇa-just accept; etāni-all these; nāmāni-different names; sthānāni-as well as places; ca-also; sa-yoṣaṇaḥ-along with wives; ebhiḥ-with them; sṛja-just generate; prajāḥ-progeny; bahvīḥ-on a large scale; prajānām-of the living entities; asi-you are; yat-since; patiḥ-the master.

My dear boy, you may now accept all the names and places designated for you and your different wives, and since you are now one of the masters of the living entities, you may increase the population on a large scale.

Brahmā, as the father of Rudra, selected the wives of his son, his living places, and his names as well. It is natural that one should accept the wife selected by one's father, just as a son accepts the name given by the father or as he accepts the property offered by the father. That is the general course in increasing the population of the world. On the other hand, the Kumāras did not accept the offering of their father because they were elevated far beyond the business of generating a great number of sons. As the son can refuse the order of the father for higher purposes, so the father can refuse to maintain his sons in increasing population because of higher purposes.

TEXT 15

ity ādiṣṭaḥ sva-guruṇā

bhagavān nīla-lohitaḥ

sattvākṛti-svabhāvena

sasarjātma-samāḥ prajāḥ

SYNONYMS

iti-thus; ādiṣṭaḥ-being ordered; sva-guruṇā-by his own spiritual master; bhagavān-the most powerful; nīla-lohitaḥ-Rudra, whose color is mixed blue and red; sattva-power; ākṛti-bodily features; svabhāvena-and with a very furious mode of nature; sasarja-created; ātma-samāḥ-like his own prototype; prajāḥ-generations.

The most powerful Rudra, whose bodily color was blue mixed with red, created many offspring exactly resembling him in features, strength and furious nature.

TEXT 16

rudrāṇāṁ rudra-sṛṣṭānāṁ

samantād grasatāṁ jagat

niśāmyāsaṅkhyaśo yūthān

prajāpatir aśaṅkata

SYNONYMS

rudrāṇām-of the sons of Rudra; rudra-sṛṣṭānām-who were generated by Rudra; samantāt-being assembled together; grasatām-while devouring; jagat-the universe; niśāmya-by observing their activities; asaṅkhyaśaḥ-unlimited; yūthān-assembly; prajā-patiḥ-the father of the living entities; aśaṅkata-became afraid of.

The sons and grandsons generated by Rudra were unlimited in number, and when they assembled together they attempted to devour the entire universe. When Brahmā, the father of the living entities, saw this, he became afraid of the situation.

The generations of Rudra, the incarnation of anger, were so dangerous to the maintenance of universal affairs that even Brahmā, the father of the living entities, became afraid of them. The so-called devotees or followers of Rudra are also a menace. They are sometimes dangerous even to Rudra himself. Descendants of Rudra sometimes make plans to kill Rudra-by the grace of Rudra. That is the nature of his devotees.

TEXT 17

alaṁ prajābhiḥ sṛṣṭābhir

īdṛśībhiḥ surottama

mayā saha dahantībhir

diśaś cakṣurbhir ulbaṇaiḥ

SYNONYMS

alam-unnecessary; prajābhiḥ-by such living entities; sṛṣṭābhiḥ-generated; īdṛśībhiḥ-of this type; sura-uttama-O best among the demigods; mayā-me; saha-along with; dahantībhiḥ-who are burning; diśaḥ-all sides; cakṣurbhiḥ-by the eyes; ulbaṇaiḥ-fiery flames.

Brahmā told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.

TEXT 18

tapa ātiṣṭha bhadraṁ te

sarva-bhūta-sukhāvaham

tapasaiva yathā pūrvaṁ

sraṣṭā viśvam idaṁ bhavān

SYNONYMS

tapaḥ-penance; ātiṣṭha-be situated; bhadram-auspicious; te-unto you; sarva-all; bhūta-living entities; sukha-āvaham-bringing happiness; tapasā-by penance; eva-only; yathā-as much as; pūrvam-before; sraṣṭā-will create; viśvam-the universe; idam-this; bhavān-yourself.

My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.

In the creation, maintenance and dissolution of the cosmic manifestation, the three deities Brahmā, Viṣṇu and Maheśvara, or Śiva, are respectively in charge. Rudra was advised not to destroy while the period of creation and maintenance was going on, but to situate himself in penance and wait for the time of dissolution, when his services would be called for.

TEXT 19

tapasaiva paraṁ jyotir

bhagavantam adhokṣajam

sarva-bhūta-guhāvāsam

añjasā vindate pumān

SYNONYMS

tapasā-by penance; eva-only; param-the supreme; jyotiḥ-light; bhagavantam-unto the Personality of Godhead; adhokṣajam-He who is beyond the approach of the senses; sarva-bhūta-guhā-āvāsam-residing in the heart of all living entities; añjasā-completely; vindate-can know; pumān-a person.

By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.

Rudra was advised by Brahmā to perform penance as an example to his sons and followers that penance is necessary for attaining the favor of the Supreme Personality of Godhead. In Bhagavad-gītā it is said that the common mass of people follow the path shown by an authority. Thus Brahmā, disgusted with the Rudra generations and afraid of being devoured by the increase of population, asked Rudra to stop producing such an unwanted generation and take to penance for attaining the favor of the Supreme Lord. We find, therefore, in pictures, that Rudra is always sitting in meditation for the attainment of the favor of the Lord. Indirectly, the sons and followers of Rudra are advised to stop the business of annihilation, following the Rudra principle while the peaceful creation of Brahmā is going on.

TEXT 20

maitreya uvāca

evam ātmabhuvādiṣṭaḥ

parikramya girāṁ patim

bāḍham ity amum āmantrya

viveśa tapase vanam

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; evam-thus; ātma-bhuvā-by Brahmā; ādiṣṭaḥ-being so requested; parikramya-by circumambulating; girām-of the Vedas; patim-unto the master; bāḍham-that is right; iti-thus; amum-unto Brahmā; āmantrya-thus addressing; viveśa-entered into; tapase-for the matter of penance; vanam-into the forest.

Śrī Maitreya said: Thus Rudra, having been ordered by Brahmā, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.

TEXT 21

athābhidhyāyataḥ sargaṁ

daśa putrāḥ prajajñire

bhagavac-chakti-yuktasya

loka-santāna-hetavaḥ

SYNONYMS

atha-thus; abhidhyāyataḥ-while thinking of; sargam-creation; daśa-ten; putrāḥ-sons; prajajñire-were begotten; bhagavat-regarding the Personality of Godhead; śakti-potency; yuktasya-empowered with; loka-the world; santāna-generation; hetavaḥ-the causes.

Brahmā, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.

TEXT 22

marīcir atry-aṅgirasau

pulastyaḥ pulahaḥ kratuḥ

bhṛgur vasiṣṭho dakṣaś ca

daśamas tatra nāradaḥ

SYNONYMS

marīciḥ, atri, aṅgirasau, pulastyaḥ, pulahaḥ, kratuḥ, bhṛguḥ, vasiṣṭhaḥ, dakṣaḥ-names of sons of Brahmā; ca-and; daśamaḥ-the tenth; tatra-there; nāradaḥ-Nārada.

Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth son, Nārada, were thus born.

The whole process of the creation, maintenance and dissolution of the cosmic manifestation is meant to give the conditioned souls a chance to go back home, back to Godhead. Brahmā created Rudra to help him in his creative endeavor, but from the very beginning Rudra began to devour the whole creation, and thus he had to be stopped from such devastating activities. Brahmā therefore created another set of good children, who were mostly in favor of worldly fruitive activities. He knew very well, however, that without devotional service to the Lord there is hardly any benefit for the conditioned souls, and therefore he at last created his worthy son Nārada, who is the supreme spiritual master of all transcendentalists. Without devotional service to the Lord one cannot make progress in any department of activity, although the path of devotional service is always independent of anything material. Only the transcendental loving service of the Lord can deliver the real goal of life, and thus the service rendered by Śrīman Nārada Muni is the highest among all the sons of Brahmā.

TEXT 23

utsaṅgān nārado jajñe

dakṣo 'ṅguṣṭhāt svayambhuvaḥ

prāṇād vasiṣṭhaḥ sañjāto

bhṛgus tvaci karāt kratuḥ

SYNONYMS

utsaṅgāt-by transcendental deliberation; nāradaḥ-Mahāmuni Nārada; jajñe-was generated; dakṣaḥ-Dakṣa; aṅguṣṭhāt-from the thumb; svayambhuvaḥ-of Brahmā; prāṇāt-from the life air, or breathing; vasiṣṭhaḥ-Vasiṣṭha; sañjātaḥ-was born; bhṛguḥ-the sage Bhṛgu; tvaci-from the touch; karāt-from the hand; kratuḥ-the sage Kratu.

Nārada was born from the deliberation of Brahmā, which is the best part of the body. Vasiṣṭha was born from his breathing, Dakṣa from a thumb, Bhṛgu from his touch, and Kratu from his hand.

Nārada was born from the best deliberation of Brahmā because Nārada was able to deliver the Supreme Lord to anyone he liked. The Supreme Personality of Godhead cannot be realized by any amount of Vedic knowledge or by any number of penances. But a pure devotee of the Lord like Nārada can deliver the Supreme Lord by his good will. The very name Nārada suggests that he can deliver the Supreme Lord. Nāra means the "Supreme Lord," and da means "one who can deliver." That he can deliver the Supreme Lord does not mean that the Lord is like a commodity that can be delivered to any person. But Nārada can deliver to anyone the transcendental loving service of the Lord as a servitor, friend, parent or lover, as one may desire out of one's own transcendental love for the Lord. In other words, it is Nārada only who can deliver the path of bhakti-yoga, the highest mystic means for attainment of the Supreme Lord.

TEXT 24

pulaho nābhito jajñe

pulastyaḥ karṇayor ṛṣiḥ

aṅgirā mukhato 'kṣṇo 'trir

marīcir manaso 'bhavat

SYNONYMS

pulahaḥ-the sage Pulaha; nābhitaḥ-from the navel; jajñe-generated; pulastyaḥ-the sage Pulastya; karṇayoḥ-from the ears; ṛṣiḥ-the great sage; aṅgirāḥ-the sage Aṅgirā; mukhataḥ-from the mouth; akṣṇaḥ-from the eyes; atriḥ-the sage Atri; marīciḥ-the sage Marīci; manasaḥ-from the mind; abhavat-appeared.

Pulastya was generated from the ears, Aṅgirā from the mouth, Atri from the eyes, Marīci from the mind and Pulaha from the navel of Brahmā.

TEXT 25

dharmaḥ stanād dakṣiṇato

yatra nārāyaṇaḥ svayam

adharmaḥ pṛṣṭhato yasmān

mṛtyur loka-bhayaṅkaraḥ

SYNONYMS

dharmaḥ-religion; stanāt-from the breast; dakṣiṇataḥ-on the right side; yatra-wherein; nārāyaṇaḥ-the Supreme Lord; svayam-personally; adharmaḥ-irreligion; pṛṣṭhataḥ-from the back; yasmāt-from which; mṛtyuḥ-death; loka-to the living entity; bhayam-karaḥ-horrible.

Religion was manifested from the breast of Brahmā, wherein is seated the Supreme Personality of Godhead Nārāyaṇa, and irreligion appeared from his back, where horrible death takes place for the living entity.

That religion was manifested from the place where the Personality of Godhead is personally situated is very significant because religion means devotional service to the Personality of Godhead, as confirmed in Bhagavad-gītā as well as the Bhāgavatam. In Bhagavad-gītā the last instruction is to give up all other engagements in the name of religion and take shelter of the Personality of Godhead. Śrīmad-Bhāgavatam also confirms that the highest perfection of religion is that which leads to the devotional service of the Lord, unmotivated and unhampered by material impediments. Religion in its perfect form is the devotional service of the Lord, and irreligion is just the opposite. The heart is the most important part of the body, whereas the back is the most neglected part. When one is attacked by an enemy one is apt to endure attacks from the back and protect himself carefully from all attacks on the chest. All types of irreligion spring from the back of Brahmā, whereas real religion, the devotional service of the Lord, is generated from the chest, the seat of Nārāyaṇa. Anything which does not lead to the devotional service of the Lord is irreligion, and anything which leads to the devotional service of the Lord is called religion.

TEXT 26

hṛdi kāmo bhruvaḥ krodho

lobhaś cādhara-dacchadāt

āsyād vāk sindhavo meḍhrān

nirṛtiḥ pāyor aghāśrayaḥ

SYNONYMS

hṛdi-from the heart; kāmaḥ-lust; bhruvaḥ-from the eyebrows; krodhaḥ-anger; lobhaḥ-greed; ca-also; adhara-dacchadāt-from between the lips; āsyāt-from the mouth; vāk-speaking; sindhavaḥ-the seas; meḍhrāt-from the penis; nirṛtiḥ-low activities; pāyoḥ-from the anus; agha-āśrayaḥ-reservoir of all vices.

Lust and desire became manifested from the heart of Brahmā, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.

A conditioned soul is under the influence of mental speculation. However great one may be in the estimation of mundane education and learning, he cannot be free from the influence of psychic activities. Therefore it is very difficult to give up lust and the desires for low activities until one is in the line of devotional service to the Lord. When one is frustrated in lust and low desires, anger is generated from the mind and expressed from between the eyebrows. Ordinary men are therefore advised to concentrate the mind by focusing on the place between the eyebrows, whereas the devotees of the Lord are already practiced to place the Supreme Personality of Godhead on the seat of their minds. The theory of becoming desireless is untenable because the mind cannot be made desireless. When it is recommended that one be desireless, it is understood that one should not desire things which are destructive to spiritual values. A devotee of the Lord always has the Lord in his mind, and thus he does not need to be desireless because all his desires are in relationship with the service of the Lord. The power of speaking is called Sarasvatī, or the goddess of learning, and the birthplace of the goddess of learning is the mouth of Brahmā. Even if a man is endowed with the favor of the goddess of learning, it is quite possible for his heart to be full of lust and material desire and his eyebrows to display symptoms of anger. One may be very learned in the mundane estimation, but that does not mean that he is free from all low activities of lust and anger. Good qualifications can be expected only from a pure devotee, who is always engaged in the thought of the Lord, or in samādhi, with faith.

TEXT 27

chāyāyāḥ kardamo jajñe

devahūtyāḥ patiḥ prabhuḥ

manaso dehataś cedaṁ

jajñe viśva-kṛto jagat

SYNONYMS

chāyāyāḥ-by the shadow; kardamaḥ-Kardama Muni; jajñe-became manifested; devahūtyāḥ-of Devahūti; patiḥ-husband; prabhuḥ-the master; manasaḥ-from the mind; dehataḥ-from the body; ca-also; idam-this; jajñe-developed; viśva-the universe; kṛtaḥ-of the creator; jagat-cosmic manifestation.

Sage Kardama, husband of the great Devahūti, was manifested from the shadow of Brahmā. Thus all became manifested from either the body or the mind of Brahmā.

Although one of the three modes of material nature is always prominent, they are never represented unalloyed by one another. Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness. Therefore all the sons generated from the body or the mind of Brahmā were in the modes of passion and ignorance, but some of them, like Kardama, were born in the mode of goodness. Nārada was born in the transcendental state of Brahmā.

TEXT 28

vācaṁ duhitaraṁ tanvīṁ

svayambhūr haratīṁ manaḥ

akāmāṁ cakame kṣattaḥ

sa-kāma iti naḥ śrutam

SYNONYMS

vācam-Vāk; duhitaram-unto the daughter; tanvīm-born of his body; svayambhūḥ-Brahmā; haratīm-attracting; manaḥ-his mind; akāmām-without being sexually inclined; cakame-desired; kṣattaḥ-O Vidura; sa-kāmaḥ-being sexually inclined; iti-thus; naḥ-we; śrutam-have heard.

O Vidura, we have heard that Brahmā had a daughter named Vāk who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.

Balavān indriya-grāmo vidvāṁsam api karṣati (Bhāg. 9.19.17). It is said that the senses are so mad and strong that they can bewilder even the most sensible and learned man. Therefore it is advised that one should not indulge in living alone even with one's mother, sister or daughter. Vidvāṁsam api karṣati means that even the most learned also become victims of the sensuous urge. Maitreya hesitated to state this anomaly on the part of Brahmā, who was sexually inclined to his own daughter, but still he mentioned it because sometimes it so happens, and the living example is Brahmā himself, although he is the primeval living being and the most learned within the whole universe. If Brahmā could be a victim of the sexual urge, then what of others, who are prone to so many mundane frailties? This extraordinary immortality on the part of Brahmā was heard to have occurred in some particular kalpa, but it could not have happened in the kalpa in which Brahmā heard directly from the Lord the four essential verses of Śrīmad-Bhāgavatam because the Lord blessed Brahmā, after giving him lessons on the Bhāgavatam, that he would never be bewildered in any kalpa whatsoever. This indicates that before the hearing of Śrīmad-Bhāgavatam he might have fallen a victim to such sensuality, but after hearing Śrīmad-Bhāgavatam directly from the Lord, there was no possibility of such failures.

One should, however, take serious note of this incident. The human being is a social animal, and his unrestricted mixing with the fair sex leads to downfall. Such social freedom of man and woman, especially among the younger section, is certainly a great stumbling block on the path of spiritual progress. Material bondage is due only to sexual bondage, and therefore unrestricted association of man and woman is surely a great impediment. Maitreya cited this example on the part of Brahmā just to bring to our notice this great danger.

TEXT 29

tam adharme kṛta-matiṁ

vilokya pitaraṁ sutāḥ

marīci-mukhyā munayo

viśrambhāt pratyabodhayan

SYNONYMS

tam-unto him; adharme-in the matter of immortality; kṛta-matim-the mind being so given; vilokya-seeing thus; pitaram-unto the father; sutāḥ-sons; marīci-mukhyāḥ-headed by Marīci; munayaḥ-sages; viśrambhāt-with due respect; pratyabodhayan-submitted as follows.

Thus, finding their father so deluded in an act of immorality, the sages headed by Marīci, all sons of Brahmā, spoke as follows with great respect.

The sages like Marīci were not in the wrong in submitting their protests against the acts of their great father. They knew very well that even though their father committed a mistake, there must have been some great purpose behind the show, otherwise such a great personality could not have committed such a mistake. It might be that Brahmā wanted to warn his subordinates about human frailties in their dealings with women. This is always very dangerous for persons who are on the path of self-realization. Therefore, great personalities like Brahmā, even when in the wrong, should not be neglected, nor could the great sages headed by Marīci show any disrespect because of his extraordinary behavior.

TEXT 30

naitat pūrvaiḥ kṛtaṁ tvad ye

na kariṣyanti cāpare

yas tvaṁ duhitaraṁ gaccher

anigṛhyāṅgajaṁ prabhuḥ

SYNONYMS

na-never; etat-such a thing; pūrvaiḥ-by any other Brahmā, or yourself in any previous ka[la; kṛtam-performed; tvat-by you; ye-that which; na-nor; kariṣyanti-will do; ca-also; apare-anyone else; yaḥ-that which; tvam-you; duhitaram-unto the daughter; gaccheḥ-would do; anigṛhya-without controlling; aṅgajam-sex desire; prabhuḥ-O father.

O father, this performance in which you are endeavoring to complicate yourself was never attempted by any other Brahmā, nor by anyone else, nor by you in previous kalpas, nor will anyone dare to attempt it in the future. You are the supreme being in the universe, so how is it that you want to have sex with your daughter and cannot control your desire?

The post of Brahmā is the supermost post in the universe, and it appears that there are many Brahmās and many universes besides the one in which we are situated. One who fills this post must be ideal in behavior, for Brahmā sets the example for all living entities. Brahmā, the living entity who is the most pious and spiritually elevated, is entrusted with a post next to that of the Personality of Godhead.

TEXT 31

tejīyasām api hy etan

na suślokyaṁ jagad-guro

yad-vṛttam anutiṣṭhan vai

lokaḥ kṣemāya kalpate

SYNONYMS

tejīyasām-of the most powerful; api-also; hi-certainly; etat-such an act; na-not suitable; su-ślokyam-good behavior; jagat-guro-O spiritual master of the universe; yat-whose; vṛttam-character; anutiṣṭhan-following; vai-certainly; lokaḥ-the world; kṣemāya-for prosperity; kalpate-becomes eligible.

Even though you are the most powerful being, this act does not suit you because your character is followed for spiritual improvement by people in general.

It is said that a supremely powerful living entity can do anything and everything he likes and such acts do not affect him in any way. For example, the sun, the most powerful fiery planet in the universe, can evaporate water from anywhere and still remain as powerful. The sun evaporates water from filthy places and yet is not infected with the quality of the filth. Similarly, Brahmā remains unimpeachable in all conditions. But still, since he is the spiritual master of all living entities, his behavior and character should be so ideal that people will follow such sublime behavior and derive the highest spiritual benefit. Therefore, he should not have acted as he did.

TEXT 32

tasmai namo bhagavate

ya idaṁ svena rociṣā

ātma-sthaṁ vyañjayām āsa

sa dharmaṁ pātum arhati

SYNONYMS

tasmai-unto Him; namaḥ-obeisances; bhagavate-unto the Personality of Godhead; yaḥ-who; idam-this; svena-by His own; rociṣā-effulgence; ātma-stham-situated in Himself; vyañjayām āsa-has manifested; saḥ-He; dharmam-religion; pātum-for protection; arhati-may kindly do so.

Let us offer our respectful obeisances unto the Personality of Godhead, who, by His own effulgence, while situated in Himself, has manifested this cosmos. May He also protect religion for all goodness.

Lust for sexual intercourse is so strong that it appears herein that Brahmā could not be dissuaded from his determination in spite of the appeal by his great sons like Marīci. Therefore, the great sons began to pray to the Supreme Lord for the good sense of Brahmā. It is only by the grace of the Supreme Lord that one can be protected from the allurement of lusty material desires. The Lord gives protection to devotees who are always engaged in His transcendental loving service, and by His causeless mercy He forgives the accidental fall of a devotee. Therefore, sages like Marīci prayed for the mercy of the Lord, and their prayer was fruitful.

TEXT 33

sa itthaṁ gṛṇataḥ putrān

puro dṛṣṭvā prajāpatīn

prajāpati-patis tanvaṁ

tatyāja vrīḍitas tadā

tāṁ diśo jagṛhur ghorāṁ

nīhāraṁ yad vidus tamaḥ

SYNONYMS

saḥ-he (Brahmā); ittham-thus; gṛṇataḥ-speaking; putrān-sons; puraḥ-before; dṛṣṭvā-seeing; prajā-patīn-all the progenitors of living entities; prajāpati-patiḥ-the father of them (Brahmā); tanvam-body; tatyāja-quit; vrīḍitaḥ-ashamed; tadā-at that time; tām-that body; diśaḥ-all directions; jagṛhuḥ-accepted; ghorām-blamable; nīhāram-fog; yat-which; viduḥ-they know as; tamaḥ-darkness.

The father of all Prajāpatis, Brahmā, thus seeing all his Prajāpati sons speaking in that way, became very much ashamed and at once gave up the body he had accepted. Later that body appeared in all directions as the dangerous fog in darkness.

The best way to compensate for one's sinful acts is to give up one's body at once, and Brahmā, the leader of the living entities, showed this by his personal example. Brahmā has a fabulous duration of life, but he was obliged to give up his body due to his grievous sin, even though he had merely contemplated it in his mind without having actually done it.

This is a lesson for the living entities, showing how sinful an act it is to indulge in unrestricted sex life. Even to think of abominable sex life is sinful, and to compensate for such acts, one has to give up his body. In other words, one's duration of life, blessings, opulence, etc., are decreased by sinful acts, and the most dangerous type of sinful act is unrestricted sex.

Ignorance is the cause of sinful life, or sinful life is the cause of gross ignorance. The feature of ignorance is darkness or fog. Darkness or fog still covers the whole universe, and the sun is the only counteracting principle. One who takes shelter of the Lord, the perpetual light, has no fear of being annihilated in the darkness of fog or ignorance.

TEXT 34

kadācid dhyāyataḥ sraṣṭur

vedā āsaṁś catur-mukhāt

kathaṁ srakṣyāmy ahaṁ lokān

samavetān yathā purā

SYNONYMS

kadācit-once upon a time; dhyāyataḥ-while contemplating; sraṣṭuḥ-of Brahmā; vedāḥ-the Vedic literature; āsan-became manifested; catuḥ-mukhāt-from the four mouths; katham srakṣyāmi-how shall I create; aham-myself; lokān-all these worlds; samavetān-assembled; yathā-as they were; purā-in the past.

Once upon a time, when Brahmā was thinking of how to create the worlds as in the past millennium, the four Vedas, which contain all varieties of knowledge, became manifested from his four mouths.

As a fire can consume anything and everything without being contaminated, so, by the grace of the Lord, the fire of Brahmā's greatness consumed his desire for the sinful act of sex with his daughter. The Vedas are the source of all knowledge, and they were first revealed to Brahmā by the mercy of the Supreme Personality of Godhead while Brahmā was thinking of re-creating the material world. Brahmā is powerful by dint of his devotional service unto the Lord, and the Lord is always ready to forgive His devotee if by chance he falls down from the noble path of devotional service. The Śrīmad-Bhāgavatam (11.5.42) confirms this as follows:

sva-pāda-mūlaṁ bhajataḥ priyasya

tyaktvānya-bhāvasya hariḥ pareśaḥ

vikarma yac cotpatitaṁ kathañ-cid

dhunoti sarvaṁ hṛdi sannviṣṭaḥ

"Any person who is engaged one hundred percent in the transcendental loving service of the Lord, at His lotus feet, is very dear to the Personality of Godhead Hari, and the Lord, being situated in the heart of the devotee, excuses all kinds of sins committed by chance." It was never expected that a great personality like Brahmā would ever think of sex indulgence with his daughter. The example shown by Brahmā only suggests that the power of material nature is so strong that it can act upon everyone, even Brahmā. Brahmā was saved by the mercy of the Lord with a little punishment, but by the grace of the Lord he did not lose his prestige as the great Brahmā.

TEXT 35

cātur-hotraṁ karma-tantram

upaveda-nayaiḥ saha

dharmasya pādāś catvāras

tathaivāśrama-vṛttayaḥ

SYNONYMS

cātuḥ-four; hotram-paraphernalia for sacrifice; karma-action; tantram-expansions of such activities; upaveda-supplementary to the Vedas; nayaiḥ-by logical conclusions; saha-along with; dharmasya-of religiosity; pādāḥ-principles; catvāraḥ-four; tathā eva-in the same way; āśrama-social orders; vṛttayaḥ-occupations.

The four kinds of paraphernalia for conducting the fire sacrifice became manifest: the performer [the chanter], the offerer, the fire, and the action performed in terms of the supplementary Vedas. Also the four principles of religiosity [truth, austerity, mercy and cleanliness] and the duties in the four social orders all became manifest.

Eating, sleeping, defending and mating are the four principles of material bodily demands which are common to both the animals and human society. To distinguish human society from the animals there is the performance of religious activities in terms of the social statuses and orders of life. They are all clearly mentioned in the Vedic literatures and were manifested by Brahmā when the four Vedas were generated from his four mouths. Thus the duties of humankind in terms of the statuses and social orders were established to be observed by the civilized man. Those who traditionally follow these principles are called Āryans, or progressive human beings.

TEXT 36

vidura uvāca

sa vai viśva-sṛjām īśo

vedādīn mukhato 'sṛjat

yad yad yenāsṛjad devas

tan me brūhi tapo-dhana

SYNONYMS

viduraḥ uvāca-Vidura said; saḥ-he (Brahmā); vai-certainly; viśva-the universe; sṛjām-of those who created; īśaḥ-the controller; veda-ādīn-the Vedas, etc.; mukhataḥ-from the mouth; asṛjat-established; yat-that; yat-which; yena-by which; asṛjat-created; devaḥ-the god; tat-that; me-unto me; brūhi-please explain; tapaḥ-dhana-O sage whose only wealth is penance.

Vidura said: O great sage whose only wealth is penance, kindly explain to me how and with whose help Brahmā established the Vedic knowledge which emanated from his mouth.

TEXT 37

maitreya uvāca

ṛg-yajuḥ-sāmātharvākhyān

vedān pūrvādibhir mukhaiḥ

śāstram ijyāṁ stuti-stomaṁ

prāyaścittaṁ vyadhāt kramāt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; ṛk-yajuḥ-sāma-atharva-the four Vedas; ākhyān-of the name; vedān-Vedic literatures; pūrva-ādibhiḥ-beginning with the front; mukhaiḥ-by the mouths; śāstram-Vedic hymns not pronounced before; ijyām-priestly rituals; stuti-stomam-the subject matter of the reciters; prāyaścittam-transcendental activities; vyadhāt-established; kramāt-one after another.

Maitreya said: Beginning from the front face of Brahmā, gradually the four Vedas-Ṛk, Yajur, Sāma and Atharva-became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another.

TEXT 38

āyur-vedaṁ dhanur-vedaṁ

gāndharvaṁ vedam ātmanaḥ

sthāpatyaṁ cāsṛjad vedaṁ

kramāt pūrvādibhir mukhaiḥ

SYNONYMS

āyuḥ-vedam-medical science; dhanuḥ-vedam-military science; gāndharvam-musical art; vedam-they are all Vedic knowledge; ātmanaḥ-of his own; sthāpatyam-architectural; ca-also; asṛjat-created; vedam-knowledge; kramāt-respectively; pūrva-ādibhiḥ-beginning from the front face; mukhaiḥ-by the mouths.

He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face.

The Vedas contain perfect knowledge, which includes all kinds of knowledge for the human society, not only on this particular planet but on other planets as well. It is understood that military art is also necessary knowledge for the upkeep of social order, as is the art of music. All these groups of knowledge are called the Upapurāṇa, or supplements of the Vedas. Spiritual knowledge is the main topic of the Vedas, but to help the human being's spiritual pursuit of knowledge, the other information, as above mentioned, forms necessary branches of the Vedic knowledge.

TEXT 39

itihāsa-purāṇāni

pañcamaṁ vedam īśvaraḥ

sarvebhya eva vaktrebhyaḥ

sasṛje sarva-darśanaḥ

SYNONYMS

itihāsa-histories; purāṇāni-the Purāṇas (supplementary Vedas); pañcamam-the fifth; vedam-the Vedic literature; īśvaraḥ-the Lord; sarvebhyaḥ-all together; eva-certainly; vaktrebhyaḥ-from his mouths; sasṛje-created; sarva-all around; darśanaḥ-one who can see all time.

Then he created the fifth Veda-the Purāṇas and the histories-from all his mouths, since he could see all the past, present and future.

There are histories of particular countries and nations and of the world, but the Purāṇas are the histories of the universe, not only in one millennium, but in many kalpas. Brahmā has knowledge of those historical facts, and therefore all the purāṇas are histories. As originally composed by Brahmā, they are part of the Vedas and are called the fifth Veda.

TEXT 40

ṣoḍaśy-ukthau pūrva-vaktrāt

purīṣy-agniṣṭutāv atha

āptoryāmātirātrau ca

vājapeyaṁ sagosavam

SYNONYMS

ṣoḍaśī-ukthau-types of sacrifice; pūrva-vaktrāt-from the eastern mouth; purīṣi-agniṣṭutau-types of sacrifice; atha-then; āptoryāma-atirātrau-types of sacrifice; ca-and; vājapeyam-type of sacrifice; sa-gosavam-type of sacrifice.

All the different varieties of fire sacrifices [ṣoḍaśī, uktha, purīṣi, agniṣṭoma, āptoryāma, atirātra, vājapeya and gosava] became manifested from the eastern mouth of Brahmā.

TEXT 41

vidyā dānaṁ tapaḥ satyaṁ

dharmasyeti padāni ca

āśramāṁś ca yathā-saṅkhyam

asṛjat saha vṛttibhiḥ

SYNONYMS

vidyā-education; dānam-charity; tapaḥ-penance; satyam-truth; dharmasya-of religion; iti-thus; padāni-four legs; ca-also; āśramān-orders of life; ca-also; yathā-as they are; saṅkhyam-in number; asṛjat-created; saha-along with; vṛttibhiḥ-by vocations.

Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahmā created all these in systematic order.

The nucleus of the four social orders-brahmacarya, or student life, gṛhastha, or householder family life, vānaprastha, or retired life for practicing penance, and sannyāsa, or renounced life for preaching the truth-is the four legs of religion. The vocational divisions are the brāhmaṇas, or the intelligent class, the kṣatriyas, or administrative class, the vaiśyas, or mercantile productive class, and the śūdras, or general laborer class who have no specific qualifications. All were systematically planned and created by Brahmā for the regular promotion of self-realization. Student life is meant for acquiring the best education; household family life is meant for gratifying the senses, provided it is performed with a charitable disposition of mind, retirement from household life is meant for penance, for advancement in spiritual life, and renounced life is meant for preaching the Absolute Truth to the people in general. The combined actions of all members of society make the whole situation favorable for the upliftment of the mission of human life. The beginning of this social institution is based on education meant for purifying the animal propensities of the human being. The highest purificatory process is knowledge of the Supreme Personality of Godhead, the purest of the pure.

TEXT 42

sāvitraṁ prājāpatyaṁ ca

brāhmaṁ cātha bṛhat tathā

vārtā sañcaya-śālīna-

śiloñcha iti vai gṛhe

SYNONYMS

sāvitram-the thread ceremony of the twice-born; prājāpatyam-to execute the vow for one year; ca-and; brāhmam-acceptance of the Vedas; ca-and; atha-also; bṛhat-complete abstinence from sex life; tathā-then; vārtā-vocation in terms of Vedic sanction; sañcaya-professional duty; śālīna-livelihood without asking anyone for cooperation; śila-uñchaḥ-picking up rejected grains; iti-thus; vai-even though; gṛhe-in household life.

Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone's cooperation by picking up rejected grains.

During student life the brahmacārīs were given full instructions about the importance of the human form of life. Thus the basic education was designed to encourage the student in becoming free from family encumbrances. Only students unable to accept such a vow in life were allowed to go home and marry a suitable wife. Otherwise, the student would remain a permanent brahmacārī, observing complete abstinence from sex life for his whole life. It all depended on the quality of the student's training. We had the opportunity to meet an avowed brahmacārī in the personality of our spiritual master, Oṁ Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Gosvāmī Mahārāja. Such a great soul is called a naiṣṭhika-brahmacārī.

TEXT 43

vaikhānasā vālakhilyau-

dumbarāḥ phenapā vane

nyāse kuṭīcakaḥ pūrvaṁ

bahvodo haṁsa-niṣkriyau

SYNONYMS

vaikhānasāḥ-the section of men who retire from active life and live on half-boiled meals; vālakhilya-one who quits his former stock of grains on receipt of more; audumbarāḥ-one who lives on what he gets from the direction towards which he starts after rising from bed; phenapāḥ-one who lives on the fruits which automatically fall from the tree; vane-in the forest; nyāse-in the order of renunciation; kuṭīcakaḥ-life in the family without attachment; pūrvam-in the beginning; bahvodaḥ-giving up all material activities and engaging fully in transcendental service; haṁsa-fully engaged in transcendental knowledge; niṣkriyau-stopping all kinds of activities.

The four divisions of retired life are the vaikhānasas, vālakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuṭīcakas, bahvodas, haṁsas and niṣkriyas. All these were manifested from Brahmā.

The varṇāśrama-dharma, or the institution of the four divisions and orders of social and spiritual life, is not a new invention of the modern age, as proposed by the less intelligent. It is an institution established by Brahmā from the beginning of the creation. This is also confirmed in the Bhagavad-gītā (4.13): cātur-varṇyaṁ mayā sṛṣṭam.

TEXT 44

ānvīkṣikī trayī vārtā

daṇḍa-nītis tathaiva ca

evaṁ vyāhṛtayaś cāsan

praṇavo hy asya dahrataḥ

SYNONYMS

ānvīkṣikī-logic; trayī-the three goals, namely religion, economy and salvation; vārtā-sense gratification; daṇḍa-law and order; nītiḥ-moral codes; tathā-as also; eva ca-respectively; evam-thus; vyāhṛtayaḥ-the celebrated hymns bhūḥ, bhuvaḥ and svaḥ; ca-also; āsan-came into existence; praṇavaḥ-the oṁkāra; hi-certainly; asya-of him (Brahmā); dahrataḥ-from the heart.

The science of logical argument, the Vedic goals of life, and also law and order, moral codes, and the celebrated hymns bhūḥ, bhuvaḥ and svaḥ all became manifested from the mouths of Brahmā, and the praṇava oṁkāra was manifested from his heart.

TEXT 45

tasyoṣṇig āsīl lomabhyo

gāyatrī ca tvaco vibhoḥ

triṣṭum māṁsāt snuto 'nuṣṭub

jagaty asthnaḥ prajāpateḥ

SYNONYMS

tasya-his; uṣṇik-one of the Vedic meters; āsīt-generated; lomabhyaḥ-from the hairs on the body; gāyatrī-the principal Vedic hymn; ca-also; tvacaḥ-from the skin; vibhoḥ-of the Lord; triṣṭup-a particular type of poetic meter; māṁsāt-from the flesh; snutaḥ-from the sinews; anuṣṭup-another type of poetic meter; jagatī-another type of poetic meter; asthnaḥ-from the bones; prajāpateḥ-of the father of the living entities.

Thereafter the art of literary expression, uṣṇik, was generated from the hairs on the body of the almighty Prajāpati. The principal Vedic hymn, gāyatrī, was generated from the skin, triṣṭup from the flesh, anuṣṭup from the veins, and jagatī from the bones of the lord of the living entities.

TEXT 46

majjāyāḥ paṅktir utpannā

bṛhatī prāṇato 'bhavat

SYNONYMS

majjāyāḥ-from the bone marrow; paṅktiḥ-a particular type of verse; utpannā-became manifested; bṛhatī-another type of verse; prāṇataḥ-out of the life-breathing; abhavat-generated.

The art of writing verse, paṅkti, became manifested from the bone marrow, and that of bṛhatī, another type of verse, was generated from the life-breath of the Lord of the living entities.

TEXT 47

sparśas tasyābhavaj jīvaḥ

svaro deha udāhṛta

ūṣmāṇam indriyāṇy āhur

antaḥ-sthā balam ātmanaḥ

svarāḥ sapta vihāreṇa

bhavanti sma prajāpateḥ

SYNONYMS

sparśaḥ-the set of letters from ka to ma; tasya-his; abhavat-became; jīvaḥ-the soul; svaraḥ-vowels; dehaḥ-his body; udāhṛtaḥ-are expressed; ūṣmāṇam-the letters śa, ṣa, sa and ha; indriyāṇi-the senses; āhuḥ-are called; antaḥ-sthāḥ-the set of letters so known (ya, ra, la and va); balam-energy; ātmanaḥ-of his self; svarāḥ-music; sapta-seven; vihāreṇa-by the sensual activities; bhavanti sma-became manifested; prajāpateḥ-of the lord of the living entities.

Brahmā's soul was manifested as the touch alphabets, his body as the vowels, his senses as the sibilant alphabets, his strength as the intermediate alphabets and his sensual activities as the seven notes of music.

In Sanskrit there are thirteen vowels and thirty-five consonants. The vowels are a, ā, i, ī, u, ū, ṛ, ṝ, ḷ, e, ai, o, au, and the consonants are ka, kha, ga, gha, etc. Amongst the consonants, the first twenty-five letters are called the sparśas. There are also four antaḥ-sthas. Of the ūṣmas there are three s's, called tālavya, mūrdhanya and dantya. The musical notes are ṣa, ṛ, gā, ma, dha, and ni. All these sound vibrations are originally called śabda-brahma, or spiritual sound. It is said, therefore, that Brahmā was created in the Mahā-kalpa as the incarnation of spiritual sound. The Vedas are spiritual sound, and therefore there is no need of material interpretation as they are, although they are symbolically represented with letters which are known to us materially. In the ultimate issue there is nothing material because everything has its origin in the spiritual world. The material manifestation is therefore called illusion in the proper sense of the term. For those who are realized souls there is nothing but spirit.

TEXT 48

śabda-brahmātmanas tasya

vyaktāvyaktātmanaḥ paraḥ

brahmāvabhāti vitato

nānā-śakty-upabṛṁhitaḥ

SYNONYMS

śabda-brahma-transcendental sound; ātmanaḥ-of the Supreme Lord; tasya-His; vyakta-manifested; avyakta-ātmanaḥ-of the unmanifested; paraḥ-transcendental; brahmā-the Absolute; avabhāti-completely manifested; vitataḥ-distributing; nānā-multifarious; śakti-energies; upabṛṁhitaḥ-invested with.

Brahmā is the personal representation of the Supreme Personality of Godhead as the source of transcendental sound and is therefore above the conception of manifested and unmanifested. Brahmā is the complete form of the Absolute Truth and is invested with multifarious energies.

The post of Brahmā is the highest responsible post within the universe, and it is offered to the most perfect personality of the universe. Sometimes the Supreme Personality of Godhead has to become Brahmā when there is no suitable living being to occupy the post. In the material world, Brahmā is the complete representation of the Supreme Personality of Godhead, and transcendental sound, praṇava, comes from him. He is therefore invested with multifarious energies, from which all the demigods like Indra, Candra and Varuṇa are manifested. His transcendental value is not to be minimized, even though he exhibited a tendency to enjoy his own daughter. There is a purpose for the exhibition of such a tendency by Brahmā, and he is not to be condemned like an ordinary living entity.

TEXT 49

tato 'parām upādāya

sa sargāya mano dadhe

SYNONYMS

tataḥ-thereafter; aparām-another; upādāya-having accepted; saḥ-he; sargāya-in the matter of creation; manaḥ-mind; dadhe- gave attention.

Thereafter Brahmā accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.

In his former body, which was transcendental, affection for sex life was forbidden, and Brahmā therefore had to accept another body to allow himself to be connected with sex. He thus engaged himself in the matter of creation. His former body transformed into fog, as previously described.

TEXT 50

ṛṣīṇāṁ bhūri-vīryāṇām

api sargam avistṛtam

jñātvā tad dhṛdaye bhūyaś

cintayām āsa kaurava

SYNONYMS

ṛṣīṇām-of the great sages; bhūri-vīryāṇām-with great potential power; api-in spite of; sargam-the creation; avistṛtam-not extended; jñātvā-knowing; tat-that; hṛdaye-in his heart; bhūyaḥ-again; cintayām āsa-he began to consider; kaurava-O son of the Kurus.

O son of the Kurus, when Brahmā saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.

TEXT 51

aho adbhutam etan me

vyāpṛtasyāpi nityadā

na hy edhante prajā nūnaṁ

daivam atra vighātakam

SYNONYMS

aho-alas; adbhutam-it is wonderful; etat-this; me-for me; vyāpṛtasya-being busy; api-although; nityadā-always; na-does not; hi-certainly; edhante-generate; prajāḥ-living entities; nūnam-however; daivam-destiny; atra-herein; vighātakam-against.

Brahmā thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny.

TEXT 52

evaṁ yukta-kṛtas tasya

daivaṁ cāvekṣatas tadā

kasya rūpam abhūd dvedhā

yat kāyam abhicakṣate

SYNONYMS

evam-thus; yukta-contemplating; kṛtaḥ-while doing so; tasya-his; daivam-supernatural power; ca-also; avekṣataḥ-observing; tadā-at that time; kasya-of Brahmā; rūpam-form; abhūt-became manifested; dvedhā-twofold; yat-which is; kāyam-his body; abhicakṣate-is said to be.

While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahmā.

Two bodies came out from the body of Brahmā. One had a mustache, and the other had swollen breasts. No one can explain the source of their manifestation, and therefore until today they are known as the kāyam, or the body of Brahmā, with no indication of their relationship as his son or daughter.

TEXT 53

tābhyāṁ rūpa-vibhāgābhyāṁ

mithunaṁ samapadyata

SYNONYMS

tābhyām-of them; rūpa-form; vibhāgābhyām-thus being divided; mithunam-sex relation; samapadyata-perfectly executed.

The two newly separated bodies united together in a sexual relationship.

TEXT 54

yas tu tatra pumān so 'bhūn

manuḥ svāyambhuvaḥ svarāṭ

strī yāsīc chatarūpākhyā

mahiṣy asya mahātmanaḥ

SYNONYMS

yaḥ-one who; tu-but; tatra-there; pumān-the male; saḥ-he; abhūt-became; manuḥ-the father of mankind; svāyambhuvaḥ-of the name Svāyambhuva; sva-rāṭ-fully independent; strī-the woman; yā-one who; āsīt-there was; śatarūpā-of the name Śatarūpā; ākhyā-known as; mahiṣī-the queen; asya-of him; mahātmanaḥ- the great soul.

Out of them, the one who had the male form became known as the Manu named Svāyambhuva, and the woman became known as Śatarūpā, the queen of the great soul Manu.

TEXT 55

tadā mithuna-dharmeṇa

prajā hy edhām babhūvire

SYNONYMS

tadā-at that time; mithuna-sex life; dharmeṇa-according to regulative principles; prajāḥ-generations; hi-certainly; edhām-increased; babhūvire-took place.

Thereafter, by sex indulgence, they gradually increased generations of population one after another.

TEXT 56

sa cāpi śatarūpāyāṁ

pañcāpatyāny ajījanat

priyavratottānapādau

tisraḥ kanyāś ca bhārata

ākūtir devahūtiś ca

prasūtir iti sattama

SYNONYMS

saḥ-he (Manu); ca-also; api-in due course; śatarūpāyām-unto Śatarūpā; pañca-five; apatyāni-children; ajījanat-begot; priyavrata-Priyavrata; uttānapādau-Uttānapāda; tisraḥ-three in number; kanyāḥ-daughters; ca-also; bhārata-O son of Bharata; ākūtiḥ-Ākūti; devahūtiḥ-Devahūti; ca-and; prasūtiḥ-Prasūti; iti-thus; sattama-O best of all.

O son of Bharata, in due course of time he [Manu] begot in Śatarūpā five children-two sons, Priyavrata and Uttānapāda, and three daughters, Ākūti, Devahūti and Prasūti.

TEXT 57

ākūtiṁ rucaye prādāt

kardamāya tu madhyamām

dakṣāyādāt prasūtiṁ ca

yata āpūritaṁ jagat

SYNONYMS

ākūtim-the daughter named Ākūti; rucaye-unto the sage Ruci; prādāt-handed over; kardamāya-unto the sage Kardama; tu-but; madhyamām-the middle one (Devahūti); dakṣāya-unto Dakṣa; adāt-handed over; prasūtim-the youngest daughter; ca-also; yataḥ-wherefrom; āpūritam-is fulfilled; jagat-the whole world.

The father, Manu, handed over his first daughter, Ākūti, to the sage Ruci, the middle daughter, Devahūti, to the sage Kardama, and the youngest, Prasūti, to Dakṣa. From them, all the world filled with population.

The history of the creation of the population of the universe is given herewith. Brahmā is the original living creature in the universe, from whom were generated the Manu Svāyambhuva and his wife Śatarūpā. From Manu, two sons and three daughters were born, and from them all the population in different planets has sprung up until now. Therefore, Brahmā is known as the grandfather of everyone, and the Personality of Godhead, being the father of Brahmā, is known as the great-grandfather of all living beings. This is confirmed in Bhagavad-gītā (11.39) as follows:

vāyur yamo 'gnir varuṇaḥ śaśāṅkaḥ

prajāpatis tvaṁ prapitāmahaś ca

namo namas te 'stu sahasra-kṛtvaḥ

punaś ca bhūyo 'pi namo namas te

"You are the Lord of air, the supreme justice Yama, the fire, and the Lord of rains. You are the moon, and You are the great-grandfather. Therefore I offer my respectful obeisances unto You again and again."

Thus end the Bhaktivedanta purports of the Third Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Creation of the Kumāras and Others."

Chapter Thirteen

The Appearance of Lord Varāha

TEXT 1

śrī-śuka uvāca

niśamya vācaṁ vadato

muneḥ puṇyatamāṁ nṛpa

bhūyaḥ papraccha kauravyo

vāsudeva-kathādṛtaḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; niśamya-after hearing; vācam-talks; vadataḥ-while speaking; muneḥ-of Maitreya Muni; puṇya-tamām-the most virtuous; nṛpa-O King; bhūyaḥ-then again; papraccha-inquired; kauravyaḥ-the best amongst the Kurus (Vidura); vāsudeva-kathā-topics on the subject of the personality of Godhead, Vāsudeva; ādṛtaḥ-one who so adores.

Śrī Śukadeva Gosvāmī said: O King, after hearing all these most virtuous topics from the sage Maitreya, Vidura inquired further on the topics of the Supreme Personality of Godhead, which he adored to hear.

The word ādṛtaḥ is significant because it indicates that Vidura had a natural inclination for hearing the transcendental message of the Supreme Personality of Godhead, and he was never fully satisfied though continuing to hear those topics. He wanted to hear more and more so that he could be more and more blessed by the transcendental message.

TEXT 2

vidura uvāca

sa vai svāyambhuvaḥ samrāṭ

priyaḥ putraḥ svayambhuvaḥ

pratilabhya priyāṁ patnīṁ

kiṁ cakāra tato mune

SYNONYMS

viduraḥ uvāca-Vidura said; saḥ-he; vai-easily; svāyambhuvaḥ-Svāyambhuva Manu; samrāṭ-the king of all kings; priyaḥ-dear; putraḥ-son; svayambhuvaḥ-of Brahmā; pratilabhya-after obtaining; priyām-most loving; patnīm-wife; kim-what; cakāra-did; tataḥ-thereafter; mune-O great sage.

Vidura said: O great sage, what did Svāyambhuva, the dear son of Brahmā, do after obtaining his very loving wife?

TEXT 3

caritaṁ tasya rājarṣer

ādi-rājasya sattama

brūhi me śraddadhānāya

viṣvaksenāśrayo hy asau

SYNONYMS

caritam-character; tasya-his; rājarṣeḥ-of the saintly king; ādi-rājasya-of the original king; sattama-O most pious one; brūhi-kindly speak; me-unto me; śraddadhānāya-unto one eager to receive; viṣvaksena-of the Personality of Godhead; āśrayaḥ-one who has taken shelter; hi-certainly; asau-that king.

O best of the virtuous, the original king of kings [Manu] was a great devotee of the Personality of Godhead Hari, and thus it is worth hearing of his sublime character and activities. Please describe them. I am very eager to hear.

Śrīmad-Bhāgavatam is full of the transcendental topics of the Personality of Godhead and His pure devotees. In the absolute world there is no difference in quality between the Supreme Lord and His pure devotee. Therefore, hearing the topics of the Lord and hearing of the character and activities of the pure devotee have the same result, namely, the development of devotional service.

TEXT 4

śrutasya puṁsāṁ sucira-śramasya

nanv añjasā sūribhir īḍito 'rthaḥ

tat-tad-guṇānuśravaṇaṁ mukunda-

pādāravindaṁ hṛdayeṣu yeṣām

SYNONYMS

śrutasya-of persons who are in the process of hearing; puṁsām-of such persons; sucira-for a long time; śramasya-laboring very hard; nanu-certainly; añjasā-elaborately; sūribhiḥ-by pure devotees; īḍitaḥ-explained by; arthaḥ-statements; tat-that; tat-that; guṇa-transcendental qualities; anuśravaṇam-thinking; mukunda-the Personality of Godhead, who awards liberation; pāda-aravindam-the lotus feet; hṛdayeṣu-within the heart; yeṣām-of them.

Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation.

Transcendental students are those who undergo great penance in being trained by hearing the Vedas from a bona fide spiritual master. Not only must they hear about the activities of the Lord, but they must also hear about the transcendental qualities of the devotees who are constantly thinking of the lotus feet of the Lord within their hearts. A pure devotee of the Lord cannot be separated from the lotus feet of the Lord for even a moment. Undoubtedly the Lord is always within the hearts of all living creatures, but they hardly know about it because they are deluded by the illusory material energy. The devotees, however, realize the presence of the Lord, and therefore they can always see the lotus feet of the Lord within their hearts. Such pure devotees of the Lord are as glorious as the Lord; they are, in fact, recommended by the Lord as more worshipable then He Himself. Worship of the devotee is more potent than worship of the Lord. It is therefore the duty of the transcendental students to hear of pure devotees, as explained by similar devotees of the Lord, because one cannot explain about the Lord or His devotee unless one happens to be a pure devotee himself.

TEXT 5

śrī-śuka uvāca

iti bruvāṇaṁ viduraṁ vinītaṁ

sahasra-śīrṣṇaś caraṇopadhānam

prahṛṣṭa-romā bhagavat-kathāyāṁ

praṇīyamāno munir abhyacaṣṭa

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; iti-thus; bruvāṇam-speaking; viduram-unto Vidura; vinītam-very gentle; sahasra-śīrṣṇaḥ-the Personality of Godhead Kṛṣṇa; caraṇa-lotus feet; upadhānam-pillow; prahṛṣṭa-romā-hairs standing in ecstasy; bhagavat-in relationship with the Personality of Godhead; kathāyām-in the words; praṇīyamānaḥ-being influenced by such spirit; muniḥ-the sage; abhyacaṣṭa-attempted to speak.

Śrī Śukadeva Gosvāmī said: The Personality of Godhead Śrī Kṛṣṇa was pleased to place His lotus feet on the lap of Vidura because Vidura was very meek and gentle. The sage Maitreya was very pleased with Vidura's words, and, being influenced by his spirit, he attempted to speak.

The word sahasra-śīrṣṇaḥ is very significant. One who has diverse energies and activities and a wonderful brain is known as the sahasra-śīrṣṇaḥ. This qualification is applicable only to the personality of Godhead, Śrī Kṛṣṇa, and no one else. The Personality of Godhead was pleased to dine sometimes with Vidura at his home, and while resting He placed His lotus feet on the lap of Vidura. Maitreya was inspired by the thought of Vidura's wonderful fortune. The hairs of his body stood on end, and he was pleased to narrate the topics of the Personality of Godhead with great delight.

TEXT 6

maitreya uvāca

yadā sva-bhāryayā sārdhaṁ

jātaḥ svāyambhuvo manuḥ

prāñjaliḥ praṇataś cedaṁ

veda-garbham abhāṣata

SYNONYMS

maitreyaḥ uvāca-Maitreya said; yadā-when; sva-bhāryayā-along with his wife; sārdham-accompanied by; jātaḥ-appeared; svāyambhuvaḥ-Svāyambhuva Manu; manuḥ-the father of mankind; prāñjaliḥ-with folded hands; praṇataḥ-in obeisances; ca-also; idam-this; veda-garbham-unto the reservoir of Vedic wisdom; abhāṣata-addressed.

The sage Maitreya said to Vidura: After his appearance, Manu, the father of mankind, along with his wife, thus addressed the reservoir of Vedic wisdom, Brahmā, with obeisances and folded hands.

TEXT 7

tvam ekaḥ sarva-bhūtānāṁ

janma-kṛd vṛttidaḥ pitā

tathāpi naḥ prajānāṁ te

śuśrūṣā kena vā bhavet

SYNONYMS

tvam-you; ekaḥ-one; sarva-all; bhūtānām-living entities; janma-kṛt-progenitor; vṛtti-daḥ-source of subsistence; pitā-the father; tathā api-yet; naḥ-ourselves; prajānām-of all who are born; te-of you; śuśrūṣā-service; kena-how; vā-either; bhavet-may be possible.

You are the father of all living entities and the source of their subsistence because they are all born of you. Please order us how we may be able to render service unto you.

A son's duty is not only to make the father the source of supply for all his needs, but also, when he is grown up, to render service unto him. That is the law of creation beginning from the time of Brahmā. A father's duty is to bring up the son until he is grown, and when the son is grown up, it is his duty to render service unto the father.

TEXT 8

tad vidhehi namas tubhyaṁ

karmasv īḍyātma-śaktiṣu

yat kṛtveha yaśo viṣvag

amutra ca bhaved gatiḥ

SYNONYMS

tat-that; vidhehi-give direction; namaḥ-my obeisances; tubhyam-unto you; karmasu-in duties; īḍya-O worshipful one; ātma-śaktiṣu-within our working capacity; yat-which; kṛtvā-doing; iha-in this world; yaśaḥ-fame; viṣvak-everywhere; amutra-in the next world; ca-and; bhavet-it should be; gatiḥ-progress.

O worshipful one, please give us your direction for the execution of duty within our working capacity so that we can follow it for fame in this life and progress in the next.

Brahmā is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahmā is sure to gain fame in this life and salvation in the next. The disciplic succession from Brahmā is called the Brahma-sampradāya, and it descends as follows: Brahmā, Nārada, Vyāsa, Madhva Muni (Pūrṇaprajña), Padmanābha, Nṛhari, Mādhava, Akṣobhya, Jayatīrtha, Jñānasindhu, Dayānidhi, Vidyānidhi, Rājendra, Jayadharma, Puruṣottama, Brahmaṇyatīrtha, Vyāsatīrtha, Lakṣmīpati, Mādhavendra Purī, Īśvara Purī, Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara and Śrī Rūpa Gosvāmī and others, Śrī Raghunātha dāsa Gosvāmī, Kṛṣṇadāsa Gosvāmī, Narottama dāsa Ṭhākura, Viśvanātha Cakravartī, Jagannātha dāsa Bābājī, Bhaktivinoda Ṭhākura, Gaurakiśora dāsa Bābājī, Śrīmad Bhaktisiddhānta Sarasvatī, A. C. Bhaktivedanta Swami.

This line of disciplic succession from Brahmā is spiritual, whereas the genealogical succession from Manu is material, but both are on the progressive march towards the same goal of Kṛṣṇa consciousness.

TEXT 9

brahmovāca

prītas tubhyam ahaṁ tāta

svasti stād vāṁ kṣitīśvara

yan nirvyalīkena hṛdā

śādhi mety ātmanārpitam

SYNONYMS

brahmā uvāca-Brahmā said; prītaḥ-pleased; tubhyam-unto you; aham-I; tāta-my dear son; svasti-all blessings; stāt-let there be; vām-unto you both; kṣiti-īśvara-O lord of the world; yat-because; nirvyalīkena-without reservation; hṛdā-by the heart; śādhi-give instruction; mā-unto me; iti-thus; ātmanā-by self; arpitam-surrendered.

Lord Brahmā said: My dear son, O lord of the world, I am very pleased with you, and I desire all blessings for both you and your wife. You have without reservation surrendered yourself unto me with your heart for my instructions.

The relationship between the father and the son is always sublime. The father is naturally disposed with good will towards the son, and he is always ready to help the son in his progress in life. But in spite of the father's good will, the son is sometimes misguided because of his misuse of personal independence. Every living entity, however small or big he may be, has the choice of independence. If the son is unreservedly willing to be guided by the father, the father is ten times more eager to instruct and guide him by all means. The father and son relationship as exhibited here in the dealings of Brahmā and Manu is excellent. Both the father and the son are well qualified, and their example should be followed by all humankind. Manu, the son, unreservedly asked the father, Brahmā, to instruct him, and the father, who was full of Vedic wisdom, was very glad to instruct. The example of the father of mankind may be rigidly followed by mankind, and that will advance the cause of the relationship of fathers and sons.

TEXT 10

etāvaty ātmajair vīra

kāryā hy apacitir gurau

śaktyāpramattair gṛhyeta

sādaraṁ gata-matsaraiḥ

SYNONYMS

etāvatī-just exactly like this; ātmajaiḥ-by the offspring; vīra-O hero; kāryā-should be performed; hi-certainly; apacitiḥ-worship; gurau-unto the superior; śaktyā-with full capacity; apramattaiḥ-by the sane; gṛhyeta-should be accepted; sa-ādaram-with great delight; gata-matsaraiḥ-by those who are beyond the limit of envy.

O hero, your example is quite befitting a son in relationship with his father. This sort of adoration for the superior is required. One who is beyond the limit of envy and who is sane accepts the order of his father with great delight and executes it to his full capacity.

When the four previous sons of Brahmā, the sages Sanaka, Sanātana, Sanandana and Sanat-kumāra, refused to obey their father, Brahmā was mortified, and his anger was manifested in the shape of Rudra. That incident was not forgotten by Brahmā, and therefore the obedience of Manu Svāyambhuva was very encouraging. From the material point of view, the four sages' disobedience to the order of their father was certainly abominable, but because such disobedience was for a higher purpose, they were free from the reaction of disobedience. Those who disobey their fathers on material grounds, however, are surely subjected to disciplinary reaction for such disobedience. Manu's obedience to his father on material grounds was certainly free from envy, and in the material world it is imperative for ordinary men to follow the example of Manu.

TEXT 11

sa tvam asyām apatyāni

sadṛśāny ātmano guṇaiḥ

utpādya śāsa dharmeṇa

gāṁ yajñaiḥ puruṣaṁ yaja

SYNONYMS

saḥ-therefore that obedient son; tvam-as you are; asyām-in her; apatyāni-children; sadṛśāni-equally qualified; ātmanaḥ-of yourself; guṇaiḥ-with the characteristics; utpādya-having begotten; śāsa-rule; dharmeṇa-on the principles of devotional service; gām-the world; yajñaiḥ-by sacrifices; puruṣam-the Supreme Personality of Godhead; yaja-worship.

Since you are my very obedient son, I ask you to beget children qualified like yourself in the womb of your wife. Rule the world in pursuance of the principles of devotional service unto the Supreme Personality of Godhead, and thus worship the Lord by performances of yajña.

The purpose of the material creation by Brahmā is clearly described herein. Every human being should beget nice children in the womb of his wife, as a sacrifice for the purpose of worshiping the Supreme Personality of Godhead in devotional service. In the Viṣṇu Purāṇa (3.8.9) it is stated:

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

"One can worship the Supreme Personality of Godhead, Viṣṇu, by proper discharge of the principles of varṇa and āśrama. There is no alternative to pacifying the Lord by execution of the principles of the varṇāśrama system."

Viṣṇu worship is the ultimate aim of human life. Those who take the license of married life for sense enjoyment must also take the responsibility to satisfy the Supreme Personality of Godhead, Viṣṇu, and the first stepping-stone is the varṇāśrama-dharma system. Varṇāśrama-dharma is the systematic institution for advancing in worship of Viṣṇu. However, if one directly engages in the process of devotional service to the Supreme Personality of Godhead, it may not be necessary to undergo the disciplinary system of varṇāśrama-dharma. The other sons of Brahmā, the Kumāras, directly engaged in devotional service, and thus they had no need to execute the principles of varṇāśrama-dharma.

TEXT 12

paraṁ śuśrūṣaṇaṁ mahyaṁ

syāt prajā-rakṣayā nṛpa

bhagavāṁs te prajā-bhartur

hṛṣīkeśo 'nutuṣyati

SYNONYMS

param-the greatest; śuśrūṣaṇam-devotional service; mahyam-unto me; syāt-should be; prajā-the living entities born in the material world; rakṣayā-by saving them from being spoiled; nṛpa-O King; bhagavān-the Personality of Godhead; te-with you; prajā-bhartuḥ-with the protector of the living beings; hṛṣīkeśaḥ-the Lord of the senses; anutuṣyati-is satisfied.

O King, if you can give proper protection to the living beings in the material world, that will be the best service for me. When the Supreme Lord sees you to be a good protector of the conditioned souls, certainly the master of the senses will be very pleased with you.

The whole administrative system is arranged for the purpose of going back home, back to Godhead. Brahmā is the representative of the Supreme Personality of Godhead, and Manu is the representative of Brahmā. Similarly, all other kings on different planets of the universe are representatives of Manu. The lawbook for the entire human society is the Manu-saṁhitā, which directs all activities towards the transcendental service of the Lord. Every king, therefore, must know that his responsibility in administration is not merely to exact taxes from the citizens but to see personally that the citizens under him are being trained in Viṣṇu worship. Everyone must be educated in Viṣṇu worship and engaged in the devotional service of Hṛṣīkeśa, the owner of the senses. The conditioned souls are meant not to satisfy their material senses but to satisfy the senses of Hṛṣīkeśa, the Supreme Personality of Godhead. That is the purpose of the complete administrative system. One who knows this secret, as disclosed here in the version of Brahmā, is the perfect administrative head. One who does not know this is a show-bottle administrator. By training the citizens in the devotional service of the Lord, the head of a state can be free in his responsibility, otherwise he will fail in the onerous duty entrusted to him and thus be punishable by the supreme authority. There is no other alternative in the discharge of administrative duty.

TEXT 13

yeṣāṁ na tuṣṭo bhagavān

yajña-liṅgo janārdanaḥ

teṣāṁ śramo hy apārthāya

yad ātmā nādṛtaḥ svayam

SYNONYMS

yeṣām-of those with whom; na-never; tuṣṭaḥ-satisfied; bhagavān-the Personality of Godhead; yajña-liṅgaḥ-the form of sacrifice; janārdanaḥ-Lord Kṛṣṇa, or the viṣṇu-tattva; teṣām-of them; śramaḥ-labor; hi-certainly; apārthāya-without profit; yat-because; ātmā-the Supreme Soul; na-not; ādṛtaḥ-respected; svayam-his own self.

The Supreme Personality of Godhead, Janārdana [Lord Kṛṣṇa], is the form to accept all the results of sacrifice. If He is not satisfied, then one's labor for advancement is futile. He is the ultimate Self, and therefore one who does not satisfy Him certainly neglects his own interests.

Brahmā is deputed as the supreme head of universal affairs, and he in his turn deputes Manu and others as charges d'affaires of the material manifestation, but the whole show is for the satisfaction of the Supreme Personality of Godhead. Brahmā knows how to satisfy the Lord, and similarly persons engaged in the line of Brahmā's plan of activities also know how to satisfy the Lord. The Lord is satisfied by the process of devotional service, consisting of the ninefold process of hearing, chanting, etc. It is in one's own sell-interest to execute prescribed devotional service, and anyone who neglects this process neglects his own self-interest. Everyone wants to satisfy his senses, but above the senses is the mind, above the mind is the intelligence, above the intelligence is the individual self, and above the individual self is the Superself. Above even the Superself is the Supreme Personality of Godhead, viṣṇu-tattva. The primeval Lord and the cause of all causes is Śrī Kṛṣṇa. The complete process of perfectional service is to render service for the satisfaction of the transcendental senses of Lord Kṛṣṇa, who is known as Janārdana.

TEXT 14

manur uvāca

ādeśe 'haṁ bhagavato

varteyāmīva-sūdana

sthānaṁ tv ihānujānīhi

prajānāṁ mama ca prabho

SYNONYMS

manuḥ uvāca-Śrī Manu said; ādeśe-under the order; aham-I; bhagavataḥ-of your powerful self; varteya-shall stay; amīva-sūdana-O killer of all sins; sthānam-the place; tu-but; iha-in this world; anujānīhi-please let me know; prajānām-of the living entities born from me; mama-my; ca-also; prabho-O lord.

Śrī Manu said: O all-powerful lord, O killer of all sins, I shall abide by your order. Now please let me know my place and that of the living entities born of me.

TEXT 15

yad okaḥ sarva-bhūtānāṁ

mahī magnā mahāmbhasi

asyā uddharaṇe yatno

deva devyā vidhīyatām

SYNONYMS

yat-because; okaḥ-the dwelling place; sarva-for all; bhūtānām-living entities; mahī-the earth; magnā-merged; mahā-ambhasi-in the great water; asyāḥ-of this; uddharaṇe-in the lifting; yatnaḥ-attempt; deva-O master of the demigods; devyāḥ-of this earth; vidhīyatām-let it be done.

O master of the demigods, please attempt to lift the earth, which is merged in the great water, because it is the dwelling place for all the living entities. It can be done by your endeavor and by the mercy of the Lord.

The great water mentioned in this connection is the Garbhodaka Ocean, which fills half of the universe.

TEXT 16

maitreya uvāca

parameṣṭhī tv apāṁ madhye

tathā sannām avekṣya gām

katham enāṁ samunneṣya

iti dadhyau dhiyā ciram

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya Muni said; parameṣṭhī-Brahmā; tu-also; apām-the water; madhye-within; tathā-thus; sannām-situated; avekṣya-seeing; gām-the earth; katham-how; enām-this; samunneṣye-I shall lift; iti-thus; dadhyau-gave attention; dhiyā-by intelligence; ciram-for a long time.

Śrī Maitreya said: Thus, seeing the earth merged in the water, Brahmā gave his attention for a long time to how it could be lifted.

According to Jīva Gosvāmī, the topics delineated here are of different millenniums. The present topics are of the Śveta-varāha millennium, and topics regarding the Cākṣuṣa millennium will also be discussed in this chapter.

TEXT 17

sṛjato me kṣitir vārbhiḥ

plāvyamānā rasāṁ gatā

athātra kim anuṣṭheyam

asmābhiḥ sarga-yojitaiḥ

yasyāhaṁ hṛdayād āsaṁ

sa īśo vidadhātu me

SYNONYMS

sṛjataḥ-while engaged in creation; me-of me; kṣitiḥ-the earth; vārbhiḥ-by the water; plāvyamānā-being inundated; rasām-depth of water; gatā-gone down; atha-therefore; atra-in this matter; kim-what; anuṣṭheyam-is right to be attempted; asmābhiḥ-by us; sarga-creation; yojitaiḥ-engaged in; yasya-the one from whose; aham-I; hṛdayāt-from the heart; āsam-born; saḥ-He; īśaḥ-the Lord; vidadhātu-may direct; me-unto me.

Brahmā thought: While I have been engaged in the process of creation, the earth has been inundated by a deluge and has gone down into the depths of the ocean. What can we do who are engaged in this matter of creation? It is best to let the Almighty Lord direct us.

The devotees of the Lord, who are all confidential servitors, are sometimes perplexed in the discharge of their respective duties, but they are never discouraged. They have full faith in the Lord, and He paves the way for the smooth progress of the devotee's duty.

TEXT 18

ity abhidhyāyato nāsā-

vivarāt sahasānagha

varāha-toko niragād

aṅguṣṭha-parimāṇakaḥ

SYNONYMS

iti-thus; abhidhyāyataḥ-while thinking; nāsā-vivarāt-from the nostrils; sahasā-all of a sudden; anagha-O sinless one; varāha-tokaḥ-a minute form of Varāha (a boar); niragāt-came out; aṅguṣṭha-the upper portion of the thumb; parimāṇakaḥ-of the measurement.

O sinless Vidura, all of a sudden, while Brahmā was engaged in thinking, a small form of a boar came out of his nostril. The measurement of the creature was not more than the upper portion of a thumb.

TEXT 19

tasyābhipaśyataḥ kha-sthaḥ

kṣaṇena kila bhārata

gaja-mātraḥ pravavṛdhe

tad adbhutam abhūn mahat

SYNONYMS

tasya-his; abhipaśyataḥ-while thus observing; kha-sthaḥ-situated in the sky; kṣaṇena-suddenly; kila-verily; bhārata-O descendant of Bharata; gaja-mātraḥ-just like an elephant; pravavṛdhe-thoroughly expanded; tat-that; adbhutam-extraordinary; abhūt-transformed; mahat-into a gigantic body.

O descendant of Bharata, while Brahmā was observing Him, that boar became situated in the sky in a wonderful manifestation as gigantic as a great elephant.

TEXT 20

marīci-pramukhair vipraiḥ

kumārair manunā saha

dṛṣṭvā tat saukaraṁ rūpaṁ

tarkayām āsa citradhā

SYNONYMS

marīci-the great sage Marīci; pramukhaiḥ-headed by; vipraiḥ-all brāhmaṇas; kumāraiḥ-with the four Kumāras; manunā-and with Manu; saha-with; dṛṣṭvā-seeing; tat-that; saukaram-appearance like a boar; rūpam-form; tarkayām āsa-argued among themselves; citradhā-in various ways.

Struck with wonder at observing the wonderful boarlike form in the sky, Brahmā, with great brāhmaṇas like Marīci, as well as the Kumāras and Manu, began to argue in various ways.

TEXT 21

kim etat sūkara-vyājaṁ

sattvaṁ divyam avasthitam

aho batāścaryam idaṁ

nāsāyā me viniḥsṛtam

SYNONYMS

kim-what; etat-this; sūkara-boar; vyājam-pretension; sattvam-entity; divyam-extraordinary; avasthitam-situated; aho bata-oh, it is; āścaryam-very wonderful; idam-this; nāsāyāḥ-from the nose; me-my; viniḥsṛtam-came out.

Is this some extraordinary entity come in the pretense of a boar? It is very wonderful that He has come from my nose.

TEXT 22

dṛṣṭo 'ṅguṣṭha-śiro-mātraḥ

kṣaṇād gaṇḍa-śilā-samaḥ

api svid bhagavān eṣa

yajño me khedayan manaḥ

SYNONYMS

dṛṣṭaḥ-just seen; aṅguṣṭha-thumb; śiraḥ-tip; mātraḥ-only; kṣaṇāt-immediately; gaṇḍa-śilā-large stone; samaḥ-like; api svit-whether; bhagavān-the Personality of Godhead; eṣaḥ-this; yajñaḥ-Viṣṇu; me-my; khedayan-perturbing; manaḥ-mind.

First of all this boar was seen no bigger than the tip of a thumb, and within a moment He was as large as a stone. My mind is perturbed. Is He the Supreme Personality of Godhead, Viṣṇu?

Since Brahmā is the supermost person in the universe and he had never before experienced such a form, he could guess that the wonderful appearance of the boar was an incarnation of Viṣṇu. The uncommon features symptomatic of the incarnation of Godhead can bewilder even the mind of Brahmā.

TEXT 23

iti mīmāṁsatas tasya

brahmaṇaḥ saha sūnubhiḥ

bhagavān yajña-puruṣo

jagarjāgendra-sannibhaḥ

SYNONYMS

iti-thus; mīmāṁsataḥ-while deliberating; tasya-his; brahmaṇaḥ-of Brahmā; saha-along with; sūnubhiḥ-his sons; bhagavān-the Personality of Godhead; yajña-Lord Viṣṇu; puruṣaḥ-the Supreme Person; jagarja-resounded; aga-indra-great mountain; sannibhaḥ-like.

While Brahmā was deliberating with his sons, the Supreme Personality of Godhead, Viṣṇu, roared tumultuously like a great mountain.

It appears that great hills and mountains also have their roaring power because they are also living entities. The volume of the sound vibrated is in proportion to the size of the material body. While Brahmā was guessing about the appearance of the Lord's incarnation as a boar, the Lord confirmed Brahmā's contemplation by roaring with His gorgeous voice.

TEXT 24

brahmāṇaṁ harṣayām āsa

haris tāṁś ca dvijottamān

sva-garjitena kakubhaḥ

pratisvanayatā vibhuḥ

SYNONYMS

brahmāṇam-unto Brahmā; harṣayām āsa-enlivened; hariḥ-the Personality of Godhead; tān-all of them; ca-also; dvija-uttamān-highly elevated brāhmaṇas; sva-garjitena-by His uncommon voice; kakubhaḥ-all directions; pratisvanayatā-which echoed; vibhuḥ-the omnipotent.

The omnipotent Supreme Personality of Godhead enlivened Brahmā and the other highly elevated brāhmaṇas by again roaring with His uncommon voice, which echoed in all directions.

Brahmā and other enlightened brāhmaṇas who know the Supreme Personality of Godhead are enlivened by the appearance of the Lord in any of His multi-incarnations. The appearance of the wonderful and gigantic incarnation of Viṣṇu as the mountainlike boar did not fill them with any kind of fear, although the Lord's resounding voice was tumultuous and echoed horribly in all directions as an open threat to all demons who might challenge His omnipotency.

TEXT 25

niśamya te ghargharitaṁ sva-kheda-

kṣayiṣṇu māyāmaya-sūkarasya

janas-tapaḥ-satya-nivāsinas te

tribhiḥ pavitrair munayo 'gṛṇan sma

SYNONYMS

niśamya-just after hearing; te-those; ghargharitam-the tumultuous sound; sva-kheda-personal lamentation; kṣayiṣṇu-destroying; māyā-maya-all-merciful; sūkarasya-of Lord Boar; janaḥ-the Janaloka planet; tapaḥ-the Tapoloka planet; satya-the Satyaloka planet; nivāsinaḥ-residents; te-all of them; tribhiḥ-from the three Vedas; pavitraiḥ-by the all-auspicious mantras; munayaḥ-great thinkers and sages; agṛṇan sma-chanted.

When the great sages and thinkers who are residents of Janaloka, Tapoloka and Satyaloka heard the tumultuous voice of Lord Boar, which was the all-auspicious sound of the all-merciful Lord, they chanted auspicious chants from the three Vedas.

The word māyāmaya is very significant in this verse. Māyā means "mercy," "specific knowledge" and also "illusion." Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also. The sound which He vibrated as the boar incarnation was answered by the Vedic hymns of the great sages in the planets Janaloka, Tapoloka and Satyaloka. The highest intellectual and pious living entities live in those planets, and when they heard the extraordinary voice of the boar, they could understand that the specific sound was vibrated by the Lord and no one else. Therefore they replied by praying to the Lord with Vedic hymns. The earth planet was submerged in the mire, but on hearing the sound of the Lord, the inhabitants of the higher planets were all jubilant because they knew that the Lord was there to deliver the earth. Therefore Brahmā and all the sages, such as Bhṛgu, Brahmā's other sons, and learned brāhmaṇas, were enlivened, and they concertedly joined in praising the Lord with the transcendental vibrations of the Vedic hymns. The most important is the Bṛhan-nāradīya Purāṇa verse Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 26

teṣāṁ satāṁ veda-vitāna-mūrtir

brahmāvadhāryātma-guṇānuvādam

vinadya bhūyo vibudhodayāya

gajendra-līlo jalam āviveśa

SYNONYMS

teṣām-of them; satām-of the great devotees; veda-all knowledge; vitāna-mūrtiḥ-the form of expansion; brahma-Vedic sound; avadhārya-knowing it well; ātma-of Himself; guṇa-anuvādam-transcendental glorification; vinadya-resounding; bhūyaḥ-again; vibudha-of the transcendentally learned; udayāya-for the elevation or benefit; gajendra-līlaḥ-playing like an elephant; jalam-the water; āviveśa-entered.

Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees' prayers were meant for Him.

The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth.

TEXT 27

utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ

saṭā vidhunvan khara-romaśa-tvak

khurāhatābhraḥ sita-daṁṣṭra īkṣā-

jyotir babhāse bhagavān mahīdhraḥ

SYNONYMS

utkṣipta-vālaḥ-slashing with the tail; kha-caraḥ-in the sky; kaṭhoraḥ-very hard; saṭāḥ-hairs on the shoulder; vidhunvan-quivering; khara-sharp; romaśa-tvak-skin full of hairs; khura-āhata-struck by the hooves; abhraḥ-the clouds; sita-daṁṣṭraḥ-white tusks; īkṣā-glance; jyotiḥ-luminous; babhāse-began to emit an effulgence; bhagavān-the Personality of Godhead; mahī-dhraḥ-the supporter of the world.

Before entering the water to rescue the earth, Lord Boar flew in the sky, slashing His tail, His hard hairs quivering. His very glance was luminous, and He scattered the clouds in the sky with His hooves and His glittering white tusks.

When the Lord is offered prayers by His devotees, His transcendental activities are described. Here are some of the transcendental features of Lord Boar. As the residents of the upper three planetary systems offered their prayers to the Lord, it is understood that His body expanded throughout the sky, beginning from the topmost planet, Brahmaloka, or Satyaloka. It is stated in the Brahma-saṁhitā that His eyes are the sun and the moon; therefore His very glance over the sky was as illuminating as the sun or the moon. The Lord is described herein as mahīdhraḥ, which means either a "big mountain" or the "sustainer of the earth." In other words, the Lord's body was as big and hard as the Himalayan Mountains; otherwise how was it possible that He kept the entire earth on the support of His white tusks? The poet Jayadeva, a great devotee of the Lord, has sung of the incident in his prayers for the incarnations:

vasati daśana-śikhare dharaṇī tava lagnā

śaśini kalaṅka-kaleva nimagnā

keśava dhṛta-śūkara-rūpa jaya jagadīśa hare

"All glories to Lord Keśava [Kṛṣṇa], who appeared as the boar. The earth was held between His tusks, which appeared like the scars on the moon."

TEXT 28

ghrāṇena pṛthvyāḥ padavīṁ vijighran

kroḍāpadeśaḥ svayam adhvarāṅgaḥ

karāla-daṁṣṭro 'py akarāla-dṛgbhyām

udvīkṣya viprān gṛṇato 'viśat kam

SYNONYMS

ghrāṇena-by smelling; pṛthvyāḥ-of the earth; padavīm-situation; vijighran-searching after the earth; kroḍa-apadeśaḥ-assuming the body of a hog; svayam-personally; adhvara-transcendental; aṅgaḥ-body; karāla-fearful; daṁṣṭraḥ-teeth (tusks); api-in spite of; akarāla-not fearful; dṛgbhyām-by His glance; udvīkṣya-glancing over; viprān-all the brāhmaṇa- devotees; gṛṇataḥ-who were engaged in prayers; aviśat-entered; kam-the water.

He was personally the Supreme Lord Viṣṇu and was therefore transcendental, yet because He had the body of a hog, He searched after the earth by smell. His tusks were fearful, and He glanced over the devotee-brāhmaṇas engaged in offering prayers. Thus He entered the water.

We should always remember that although the body of a hog is material, the hog form of the Lord was not materially contaminated. It is not possible for an earthly hog to assume a gigantic form spreading throughout the sky, beginning from the Satyaloka. His body is always transcendental in all circumstances; therefore, the assumption of the form of a boar is only His pastime. His body is all Vedas, or transcendental. But since He had assumed the form of a boar, He began to search out the earth by smelling, just like a hog. The Lord can perfectly play the part of any living entity. The gigantic feature of the boar was certainly very fearful for all nondevotees, but to the pure devotees of the Lord He was not at all fearful; on the contrary, He was so pleasingly glancing upon His devotees that all of them felt transcendental happiness.

TEXT 29

sa vajra-kūṭāṅga-nipāta-vega-

viśīrṇa-kukṣiḥ stanayann udanvān

utsṛṣṭa-dīrghormi-bhujair ivārtaś

cukrośa yajñeśvara pāhi meti

SYNONYMS

saḥ-that; vajra-kūṭa-aṅga-body like a great mountain; nipāta-vega-the force of diving; viśīrṇa-bifurcating; kukṣiḥ-the middle portion; stanayan-resounding like; udanvān-the ocean; utsṛṣṭa-creating; dīrgha-high; ūrmi-waves; bhujaiḥ-by the arms; iva ārtaḥ-like a distressed person; cukrośa-prayed loudly; yajña-īśvara-O master of all sacrifices; pāhi-please protect; mā-unto me; iti-thus.

Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, "O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!"

Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent.

TEXT 30

khuraiḥ kṣuraprair darayaṁs tad āpa

utpāra-pāraṁ tri-parū rasāyām

dadarśa gāṁ tatra suṣupsur agre

yāṁ jīva-dhānīṁ svayam abhyadhatta

SYNONYMS

khuraiḥ-by the hooves; kṣurapraiḥ-compared to a sharp weapon; darayan-penetrating; tat-that; āpaḥ-water; utpāra-pāram-found the limitation of the unlimited; tri-paruḥ-the master of all sacrifices; rasāyām-within the water; dadarśa-found; gām-the earth; tatra-there; suṣupsuḥ-lying; agre-in the beginning; yām-whom; jīva-dhānīm-the resting place for all living entities; svayam-personally; abhyadhatta-uplifted.

Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.

The word rasāyām is sometimes interpreted to mean Rasātala, the lowest planetary system, but that is not applicable in this connection, according to Viśvanātha Cakravartī Ṭhākura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talātala, Vitala, Rasātala, Pātāla, etc. Therefore the earth cannot be situated in the Rasātala planetary system. It is described in the Viṣṇu-dharma:

pātāla-mūleśvara-bhoga-saṁhatau

vinyasya pādau pṛthivīṁ ca bibhrataḥ

yasyopamāno na babhūva so 'cyuto

mamāstu māṅgalya-vivṛddhaye hariḥ

Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā's day.

TEXT 31

sva-daṁṣṭrayoddhṛtya mahīṁ nimagnāṁ

sa utthitaḥ saṁruruce rasāyāḥ

tatrāpi daityaṁ gadayāpatantaṁ

sunābha-sandīpita-tīvra-manyuḥ

SYNONYMS

sva-daṁṣṭrayā-by His own tusks; uddhṛtya-raising; mahīm-the earth; nimagnām-submerged; saḥ-He; utthitaḥ-getting up; saṁruruce-appeared very splendid; rasāyāḥ-from the water; tatra-there; api-also; daityam-unto the demon; gadayā-with the club; āpatantam-rushing towards Him; sunābha-the wheel of Kṛṣṇa; sandīpita-glowing; tīvra-fierce; manyuḥ-anger.

Lord Boar very easily took the earth on His tusks and got it out of the water. Thus He appeared very splendid. Then, His anger glowing like the Sudarśana wheel, He immediately killed the demon [Hiraṇyākṣa], although he tried to fight with the Lord.

According to Śrīla Jīva Gosvāmī, the Vedic literatures describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones-Jana, Mahar and Satya-merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.

TEXT 32

jaghāna rundhānam asahya-vikramaṁ

sa līlayebhaṁ mṛgarāḍ ivāmbhasi

tad-rakta-paṅkāṅkita-gaṇḍa-tuṇḍo

yathā gajendro jagatīṁ vibhindan

SYNONYMS

jaghāna-killed; rundhānam-the obstructive enemy; asahya-unbearable; vikramam-prowess; saḥ-He; līlayā-easily; ibham-the elephant; mṛga-rāṭ-the lion; iva-like; ambhasi-in the water; tat-rakta-of his blood; paṅka-aṅkita-smeared by the pool; gaṇḍa-cheeks; tuṇḍaḥ-tongue; yathā-as if; gajendraḥ-the elephant; jagatīm-earth; vibhindan-digging.

Thereupon Lord Boar killed the demon within the water, just as a lion kills an elephant. The cheeks and tongue of the Lord became smeared with the blood of the demon, just as an elephant becomes reddish from digging in the purple earth.

TEXT 33

tamāla-nīlaṁ sita-danta-koṭyā

kṣmām utkṣipantaṁ gaja-līlayāṅga

prajñāya baddhāñjalayo 'nuvākair

viriñci-mukhyā upatasthur īśam

SYNONYMS

tamāla-a blue tree named the tamāla; nīlam-bluish; sita-white; danta-tusks; koṭyā-with the curved edge; kṣmām-the earth; utkṣipantam-while suspending; gaja-līlayā-playing like an elephant; aṅga-O Vidura; prajñāya-after knowing it well; baddha-folded; añjalayaḥ-hands; anuvākaiḥ-by Vedic hymns; viriñci-Brahmā; mukhyāḥ-headed by; upatasthuḥ-offered prayers; īśam-unto the Supreme Lord.

Then the Lord, playing like an elephant, suspended the earth on the edge of His curved white tusks. He assumed a bluish complexion like that of a tamāla tree, and thus the sages, headed by Brahmā, could understand Him to be the Supreme Personality of Godhead and offered respectful obeisances unto the Lord.

TEXT 34

ṛṣaya ūcuḥ

jitaṁ jitaṁ te 'jita yajña-bhāvana

trayīṁ tanuṁ svāṁ paridhunvate namaḥ

yad-roma-garteṣu nililyur addhayas

tasmai namaḥ kāraṇa-sūkarāya te

SYNONYMS

ṛṣayaḥ ūcuḥ-the glorified sages uttered; jitam-all glories; jitam-all victories; te-unto You; ajita-O unconquerable one; yajña-bhāvana-one who is understood by performances of sacrifice; trayīm-personified Vedas; tanum-such a body; svām-own; paridhunvate-shaking; namaḥ-all obeisances; yat-whose; roma-hairs; garteṣu-in the holes; nililyuḥ-submerged; addhayaḥ-the oceans; tasmai-unto Him; namaḥ-offering obeisances; kāraṇa-sūkarāya-unto the hog form assumed for reasons; te-unto You.

All the sages uttered with great respect: O unconquerable enjoyer of all sacrifices, all glories and all victories unto You! You are moving in Your form of the personified Vedas, and in the hair holes of Your body the oceans are submerged. For certain reasons [to uplift the earth] You have now assumed the form of a boar.

The Lord can assume any form He likes, and in all circumstances He is the cause of all causes. Since His form is transcendental, He is always the Supreme Personality of Godhead, as He is in the Causal Ocean in the form of Mahā-Viṣṇu. Innumerable universes generate from the holes of His bodily hairs, and thus His transcendental body is the Vedas personified. He is the enjoyer of all sacrifices, and He is the unconquerable Supreme Personality of Godhead. He is never to be misunderstood to be other than the Supreme Lord because of His assuming the form of a boar to lift the earth. That is the clear understanding of sages and great personalities like Brahmā and other residents of the higher planetary systems.

TEXT 35

rūpaṁ tavaitan nanu duṣkṛtātmanāṁ

durdarśanaṁ deva yad adhvarātmakam

chandāṁsi yasya tvaci barhi-romasv

ājyaṁ dṛśi tv aṅghriṣu cātur-hotram

SYNONYMS

rūpam-form; tava-Your; etat-this; nanu-but; duṣkṛta-ātmanām-of souls who are simply miscreants; durdarśanam-very difficult to see; deva-O Lord; yat-that; adhvara-ātmakam-worshipable by performances of sacrifice; chandāṁsi-the Gāyatrī mantra and others; yasya-whose; tvaci-touch of the skin; barhiḥ-sacred grass called kuśa; romasu-hairs on the body; ājyam-clarified butter; dṛśi-in the eyes; tu-also; aṅghriṣu-on the four legs; cātuḥ-hotram-four kinds of fruitive activities.

O Lord, Your form is worshipable by performances of sacrifice, but souls who are simply miscreants are unable to see it. All the Vedic hymns, Gāyatrī and others, are in the touch of Your skin. In Your bodily hairs is the kuśa grass, in Your eyes is the clarified butter, and in Your four legs are the four kinds of fruitive activities.

There is a class of miscreants who are known in the words of Bhagavad-gītā as veda-vādī, or so-called strict followers of the Vedas. They do not believe in the incarnation of the Lord, what to speak of the Lord's incarnation as the worshipable hog. They describe worship of the different forms or incarnations of the Lord as anthropomorphism. In the estimation of Śrīmad-Bhāgavatam these men are miscreants, and in Bhagavad-gītā (7.15) they are called not only miscreants but also fools and the lowest of mankind, and it is said that their knowledge has been plundered by illusion due to their atheistic temperament. For such condemned persons, the Lord's incarnation as the gigantic hog is invisible. These strict followers of the Vedas who despise the eternal forms of the Lord may know from Śrīmad-Bhāgavatam that such incarnations are personified forms of the Vedas. Lord Boar's skin, His eyes and His bodily hair holes are all described here as different parts of the Vedas. He is therefore the personified form of the Vedic hymns, and specifically the Gāyatrī mantra.

TEXT 36

srak tuṇḍa āsīt sruva īśa nāsayor

iḍodare camasāḥ karṇa-randhre

prāśitram āsye grasane grahās tu te

yac carvaṇaṁ te bhagavann agni-hotram

SYNONYMS

srak-the plate for sacrifice; tuṇḍe-on the tongue; āsīt-there is; sruvaḥ-another plate for sacrifice; īśa-O Lord; nāsayoḥ-of the nostrils; iḍā-the plate for eating; udare-in the belly; camasāḥ-another plate for sacrifices; karṇa-randhre-in the holes of the ears; prāśitram-the plate called the Brahmā plate; āsye-in the mouth; grasane-in the throat; grahāḥ-the plates known as soma plates; tu-but; te-Your; yat-that which; carvaṇam-chewing; te-Your; bhagavan-O my Lord; agni-hotram-is Your eating through Your sacrificial fire.

O Lord, Your tongue is a plate of sacrifice, Your nostril is another plate of sacrifice, in Your belly is the eating plate of sacrifice, and another plate of sacrifice is the holes of Your ears. In Your mouth is the Brahmā plate of sacrifice, Your throat is the plate of sacrifice known as soma, and whatever You chew is known as agni-hotra.

The veda-vādīs say that there is nothing more than the Vedas and the performances of sacrifice mentioned in the Vedas. They have recently made a rule in their group to formally observe daily sacrifice; they simply ignite a small fire and offer something whimsically, but they do not strictly follow the sacrificial rules and regulations mentioned in the Vedas. It is understood that by regulation there are different plates of sacrifice required, such as srak, sruvā, barhis, cātur-hotra, iḍā, camasa, prāśitra, graha and agni-hotra. One cannot achieve the results of sacrifice unless one observes the strict regulations. In this age there is practically no facility for performing sacrifices in strict discipline. Therefore, in this age of Kali there is a stricture regarding such sacrifices: it is explicitly directed that one should perform saṅkīrtana-yajña and nothing more. The incarnation of the Supreme Lord is Yajñeśvara, and unless one has respect for the incarnation of the Lord, he cannot perfectly perform sacrifice. In other words, taking shelter of the Lord and rendering service unto Him is the factual performance of all sacrifices, as explained herein. Different plates of sacrifice correspond to the different parts of the body of the Lord's incarnation. In the Śrīmad-Bhāgavatam, Eleventh Canto, it is explicitly directed that one should perform saṅkīrtana-yajña to please the Lord's incarnation as Śrī Caitanya Mahāprabhu. This should be rigidly followed in order to achieve the result of yajña performance.

TEXT 37

dīkṣānujanmopasadaḥ śirodharaṁ

tvaṁ prāyaṇīyodayanīya-daṁṣṭraḥ

jihvā pravargyas tava śīrṣakaṁ kratoḥ

satyāvasathyaṁ citayo 'savo hi te

SYNONYMS

dīkṣā-initiation; anujanma-spiritual birth, or repeated incarnations; upasadaḥ-three kinds of desires (relationship, activities and ultimate goal); śiraḥ-dharam-the neck; tvam-You; prāyaṇīya-after the result of initiation; udayanīya-the last rites of desires; daṁṣṭraḥ-the tusks; jihvā-the tongue; pravargyaḥ-prior activities; tava-Your; śīrṣakam-head; kratoḥ-of the sacrifice; satya-fire without sacrifice; āvasathyam-fire of worship; citayaḥ-aggregate of all desires; asavaḥ-life breath; hi-certainly; te-Your.

Moreover, O Lord, the repetition of Your appearance is the desire for all kinds of initiation. Your neck is the place for three desires, and Your tusks are the result of initiation and the end of all desires. Your tongue is the prior activities of initiation, Your head is the fire without sacrifice as well as the fire of worship, and Your living forces are the aggregate of all desires.

TEXT 38

somas tu retaḥ savanāny avasthitiḥ

saṁsthā-vibhedās tava deva dhātavaḥ

satrāṇi sarvāṇi śarīra-sandhis

tvaṁ sarva-yajña-kratur iṣṭi-bandhanaḥ

SYNONYMS

somaḥ tu retaḥ-Your semen is the sacrifice called soma; savanāni-ritualistic performances of the morning; avasthitiḥ-different statuses of bodily growth; saṁsthā-vibhedāḥ-seven varieties of sacrifices; tava-Your; deva-O Lord; dhātavaḥ-ingredients of the body such as skin and flesh; satrāṇi-sacrifices performed over twelve days; sarvāṇi-all of them; śarīra-the bodily; sandhiḥ-joints; tvam-Your Lordship; sarva-all; yajña-asoma sacrifices; kratuḥ-soma sacrifices; iṣṭi-the ultimate desire; bandhanaḥ-attachment.

O Lord, Your semen is the sacrifice called soma-yajña. Your growth is the ritualistic performances of the morning. Your skin and touch sensations are the seven elements of the agniṣṭoma sacrifice. Your bodily joints are symbols of various other sacrifices performed in twelve days. Therefore You are the object of all sacrifices called soma and asoma, and You are bound by yajñas only.

There are seven kinds of routine yajñas performed by all followers of the Vedic rituals, and they are called agniṣṭoma, atyagniṣṭoma, uktha, ṣoḍaśī, vājapeya, atirātra and āptoryāma. Anyone performing such yajñas regularly is supposed to be situated with the Lord. But anyone who is in contact with the Supreme Lord by discharging devotional service is understood to have performed all different varieties of yajñas.

TEXT 39

namo namas te 'khila-mantra-devatā-

dravyāya sarva-kratave kriyātmane

vairāgya-bhaktyātmajayānubhāvita-

jñānāya vidyā-gurave namo namaḥ

SYNONYMS

namaḥ namaḥ-obeisances unto You; te-unto You, who are worshipable; akhila-all-inclusive; mantra-hymns; devatā-the Supreme Lord; dravyāya-unto all ingredients for performing sacrifices; sarva-kratave-unto all kinds of sacrifices; kriyā-ātmane-unto You, the supreme form of all sacrifices; vairāgya-renunciation; bhaktyā-by devotional service; ātma-jaya-anubhāvita-perceivable by conquering the mind; jñānāya-such knowledge; vidyā-gurave-the supreme spiritual master of all knowledge; namaḥ namaḥ-again I offer my respectful obeisances.

O Lord, You are the Supreme Personality of Godhead and are worshipable by universal prayers, Vedic hymns and sacrificial ingredients. We offer our obeisances unto You. You can be realized by the pure mind freed from all visible and invisible material contamination. We offer our respectful obeisances to You as the supreme spiritual master of knowledge in devotional service.

The qualification of bhakti, or devotional service to the Lord, is that the devotee should be free from all material contaminations and desires. This freedom is called vairāgya, or renouncement of material desires. One who engages in devotional service to the Lord according to regulative principles is automatically freed from material desires, and in that pure state of mind one can realize the Personality of Godhead. The Personality of Godhead, being situated in everyone's heart, instructs the devotee regarding pure devotional service so that he may ultimately achieve the association of the Lord. This is confirmed in Bhagavad-gītā (10.10) as follows:

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

"To one who constantly engages in the devotional service of the Lord with faith and love, the Lord certainly gives the intelligence to achieve Him at the ultimate end."

One has to conquer the mind, and one may do it by following the Vedic rituals and by performing different types of sacrifice. The ultimate end of all those performances is to attain bhakti, or the devotional service of the Lord. Without bhakti one cannot understand the Supreme Personality of Godhead. The original Personality of Godhead or His innumerable expansions of Viṣṇu are the only objects of worship by all the Vedic rituals and sacrificial performances.

TEXT 40

daṁṣṭrāgra-koṭyā bhagavaṁs tvayā dhṛtā

virājate bhūdhara bhūḥ sa-bhūdharā

yathā vanān niḥsarato datā dhṛtā

mataṅ-gajendrasya sa-patra-padminī

SYNONYMS

daṁṣṭra-agra-the tips of the tusks; koṭyā-by the edges; bhagavan-O Personality of Godhead; tvayā-by You; dhṛtā-sustained; virājate-is so beautifully situated; bhū-dhara-O lifter of the earth; bhūḥ-the earth; sa-bhūdharā-with mountains; yathā-as much as; vanāt-from the water; niḥsarataḥ-coming out; datā-by the tusk; dhṛtā-captured; matam-gajendrasya-infuriated elephant; sa-patra-with leaves; padminī-the lotus flower.

O lifter of the earth, the earth with its mountains, which You have lifted with Your tusks, is situated as beautifully as a lotus flower with leaves sustained by an infuriated elephant just coming out of the water.

The fortune of the earth planet is praised because of its being specifically sustained by the Lord; its beauty is appreciated and compared to that of a lotus flower situated on the trunk of an elephant. As a lotus flower with leaves is very beautifully situated, so the world, with its many beautiful mountains, appeared on the tusks of the Lord Boar.

TEXT 41

trayīmayaṁ rūpam idaṁ ca saukaraṁ

bhū-maṇḍalenātha datā dhṛtena te

cakāsti śṛṅgoḍha-ghanena bhūyasā

kulācalendrasya yathaiva vibhramaḥ

SYNONYMS

trayī-mayam-Vedas personified; rūpam-form; idam-this; ca-also; saukaram-the boar; bhū-maṇḍalena-by the earth planet; atha-now; datā-by the tusk; dhṛtena-sustained by; te-Your; cakāsti-is glowing; śṛṅga-ūḍha-sustained by the peaks; ghanena-by the clouds; bhūyasā-more glorified; kula-acala-indrasya-of the great mountains; yathā-as much as; eva-certainly; vibhramaḥ-decoration.

O Lord, as the peaks of great mountains become beautiful when decorated with clouds, Your transcendental body has become beautiful because of Your lifting the earth on the edge of Your tusks.

The word vibhramaḥ is significant. Vibhramaḥ means "illusion" as well as "beauty." When a cloud rests on the peak of a great mountain, it appears to be sustained by the mountain, and at the same time it looks very beautiful. Similarly, the Lord has no need to sustain the earth on His tusks, but when He does so the world becomes beautiful, just as the Lord becomes more beautiful because of His pure devotees on the earth. Although the Lord is the transcendental personification of the Vedic hymns, He has become more beautiful because of His appearance to sustain the earth.

TEXT 42

saṁsthāpayaināṁ jagatāṁ sa-tasthuṣāṁ

lokāya patnīm asi mātaraṁ pitā

vidhema cāsyai namasā saha tvayā

yasyāṁ sva-tejo 'gnim ivāraṇāv adhāḥ

SYNONYMS

saṁsthāpaya enām-raise this earth; jagatām-both the moving and; sa-tasthuṣām-nonmoving; lokāya-for their residence; patnīm-wife; asi-You are; mātaram-the mother; pitā-the father; vidhema-do we offer; ca-also; asyai-unto the mother; namasā-with all obeisances; saha-along with; tvayā-with You; yasyām-in whom; sva-tejaḥ-by Your own potency; agnim-fire; iva-likened; araṇau-in the araṇi wood; adhāḥ-invested.

O Lord, for the residential purposes of all inhabitants, both moving and nonmoving, this earth is Your wife, and You are the supreme father. We offer our respectful obeisances unto You, along with mother earth, in whom You have invested Your own potency, just as an expert sacrificer puts fire in the araṇi wood.

The so-called law of gravitation which sustains the planets is described herein as the potency of the Lord. This potency is invested by the Lord in the way that an expert sacrificial brāhmaṇa puts fire in the araṇi wood by the potency of Vedic mantras. By this arrangement the world becomes habitable for both the moving and nonmoving creatures. The conditioned souls, who are residents of the material world, are put in the womb of mother earth in the same way the seed of a child is put by the father in the womb of the mother. This conception of the Lord and the earth as father and mother is explained in Bhagavad-gītā (14.4). Conditioned souls are devoted to the motherland in which they take their birth, but they do not know their father. The mother is not independent in producing children. Similarly, material nature cannot produce living creatures unless in contact with the supreme father, the Supreme Personality of Godhead. Śrīmad-Bhāgavatam teaches us to offer obeisances unto the mother along with the Father, the Supreme Lord, because it is the Father only who impregnates the mother with all energies for the sustenance and maintenance of all living beings, both moving and nonmoving.

TEXT 43

kaḥ śraddadhītānyatamas tava prabho

rasāṁ gatāyā bhuva udvibarhaṇam

na vismayo 'sau tvayi viśva-vismaye

yo māyayedaṁ sasṛje 'tivismayam

SYNONYMS

kaḥ-who else; śraddadhīta-can endeavor; anyatamaḥ-anyone besides Yourself; tava-Your; prabho-O Lord; rasām-in the water; gatāyāḥ-while lying in; bhuvaḥ-of the earth; udvibarhaṇam-deliverance; na-never; vismayaḥ-wonderful; asau-such an act; tvayi-unto You; viśva-universal; vismaye-full of wonders; yaḥ-one who; māyayā-by potencies; idam-this; sasṛje-created; ativismayam-surpassing all wonders.

Who else but You, the Supreme Personality of Godhead, could deliver the earth from within the water? It is not very wonderful for You, however, because You acted most wonderfully in the creation of the universe. By Your energy You have created this wonderful cosmic manifestation.

When a scientist discovers something impressive to the ignorant mass of people, the common man, without inquiry, accepts such a discovery as wonderful. But the intelligent man is not struck with wonder by such discoveries. He gives all credit to the person who created the wonderful brain of the scientist. A common man is also struck with wonder by the wonderful action of material nature, and he gives all credit to the cosmic manifestation. The learned Kṛṣṇa conscious person, however, knows well that behind the cosmic manifestation is the brain of Kṛṣṇa, as confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. Since Kṛṣṇa can direct the wonderful cosmic manifestation, it is not at all wonderful for Him to assume the gigantic form of a boar and thus deliver the earth from the mire of the water. A devotee is therefore not astonished to see the wonderful boar because he knows that the Lord is able to act far more wonderfully by His potencies, which are inconceivable to the brain of even the most erudite scientist.

TEXT 44

vidhunvatā vedamayaṁ nijaṁ vapur

janas-tapaḥ-satya-nivāsino vayam

saṭā-śikhoddhūta-śivāmbu-bindubhir

vimṛjyamānā bhṛśam īśa pāvitāḥ

SYNONYMS

vidhunvatā-while shaking; veda-mayam-personified Vedas; nijam-own; vapuḥ-body; janaḥ-the Janaloka planetary system; tapaḥ-the Tapoloka planetary system; satya-the Satyaloka planetary system; nivāsinaḥ-the inhabitants; vayam-we; saṭā-hairs on the shoulder; śikha-uddhūta-sustained by the tip of the hair; śiva-auspicious; ambu-water; bindubhiḥ-by the particles; vimṛjyamānāḥ-we are thus sprinkled by; bhṛśam-highly; īśa-O Supreme Lord; pāvitāḥ-purified.

O Supreme Lord, undoubtedly we are inhabitants of the most pious planets-the Jana, Tapas and Satya lokas-but still we have been purified by the drops of water sprinkled from Your shoulder hairs by the shaking of Your body.

Ordinarily the body of a hog is considered impure, but one should not consider that the hog incarnation assumed by the Lord is also impure. That form of the Lord is the personified Vedas and is transcendental. The inhabitants of the Jana, Tapas and Satya lokas are the most pious persons in the material world, but because those planets are situated in the material world, there are so many material impurities there also. Therefore, when the drops of water from the tips of the Lord's shoulder hairs were sprinkled upon the bodies of the inhabitants of the higher planets, they felt purified. The Ganges water is pure because of its emanating from the toe of the Lord, and there is no difference between the water emanating from the toe and that from the tips of the hair on the shoulder of Lord Boar. They are both absolute and transcendental.

TEXT 45

sa vai bata bhraṣṭa-matis tavaiṣate

yaḥ karmaṇāṁ pāram apāra-karmaṇaḥ

yad-yogamāyā-guṇa-yoga-mohitaṁ

viśvaṁ samastaṁ bhagavan vidhehi śam

SYNONYMS

saḥ-he; vai-certainly; bata-alas; bhraṣṭa-matiḥ-nonsense; tava-Your; eṣate-desires; yaḥ-one who; karmaṇām-of activities; pāram-limit; apāra-karmaṇaḥ-of one who has unlimited activities; yat-by whom; yoga-mystic power; māyā-potency; guṇa-modes of material nature; yoga-mystic power; mohitam-bewildered; viśvam-the universe; samastam-in total; bhagavan-O Supreme Personality of Godhead; vidhehi-just be pleased to bestow; śam-good fortune.

O Lord, there is no limit to Your wonderful activities. Anyone who desires to know the limit of Your activities is certainly nonsensical. Everyone in this world is conditioned by the powerful mystic potencies. Please bestow Your causeless mercy upon these conditioned souls.

Mental speculators who want to understand the limit of the Unlimited are certainly nonsensical. Every one of them is captivated by the external potencies of the Lord. The best thing for them is to surrender unto Him, knowing Him to be inconceivable, for thus they can receive His causeless mercy. This prayer was offered by the inhabitants of the higher planetary systems, namely the Jana, Tapas and Satya lokas, who are far more intelligent and powerful than humans.

Viśvaṁ samastam is very significant here. There are the material world and the spiritual world. The sages pray: "Both worlds are bewildered by Your different energies. Those who are in the spiritual world are absorbed in Your loving service, forgetting themselves and You also, and those in the material world are absorbed in material sense gratification and therefore also forget You. No one can know You, because You are unlimited. It is best not to try to know You by unnecessary mental speculation. Rather, kindly bless us so that we can worship You with causeless devotional service."

TEXT 46

maitreya uvāca

ity upasthīyamāno 'sau

munibhir brahma-vādibhiḥ

salile sva-khurākrānta

upādhattāvitāvanim

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; iti-thus; upasthīyamānaḥ-being praised by; asau-Lord Boar; munibhiḥ-by the great sages; brahma-vādibhiḥ-by the transcendentalists; salile-on the water; sva-khura-ākrānte-touched by His own hooves; upādhatta-placed; avitā-the maintainer; avanim-the earth.

The sage Maitreya said: The Lord, being thus worshiped by all the great sages and transcendentalists, touched the earth with His hooves and placed it on the water.

The earth was placed on the water by His inconceivable potency. The Lord is all-powerful, and therefore He can sustain the huge planets either on the water or in the air, as He likes. The tiny human brain cannot conceive how these potencies of the Lord can act. Man can give some vague explanation of the laws by which such phenomena are made possible, but actually the tiny human brain is unable to conceive of the activities of the Lord, which are therefore called inconceivable. Yet the frog-philosophers still try to give some imaginary explanation.

TEXT 47

sa itthaṁ bhagavān urvīṁ

viṣvaksenaḥ prajāpatiḥ

rasāyā līlayonnītām

apsu nyasya yayau hariḥ

SYNONYMS

saḥ-He; ittham-in this manner; bhagavān-the Personality of Godhead; urvīm-the earth; viṣvaksenaḥ-another name of Viṣṇu; prajā-patiḥ-the Lord of the living entities; rasāyāḥ-from within the water; līlayā-very easily; unnītām-raised; apsu-on the water; nyasya-placing; yayau-returned to His own abode; hariḥ-the Personality of Godhead.

In this manner the Personality of Godhead, Lord Viṣṇu, the maintainer of all living entities, raised the earth from within the water, and having placed it afloat on the water, He returned to His own abode.

The Personality of Godhead Lord Viṣṇu descends by His will to the material planets in His innumerable incarnations for particular purposes, and again He goes back to His own abode. When He descends He is called an avatāra because avatāra means "one who descends." Neither the Lord Himself nor His specific devotees who come to this earth are ordinary living entities like us.

TEXT 48

ya evam etāṁ hari-medhaso hareḥ

kathāṁ subhadrāṁ kathanīya-māyinaḥ

śṛṇvīta bhaktyā śravayeta vośatīṁ

janārdano 'syāśu hṛdi prasīdati

SYNONYMS

yaḥ-one who; evam-thus; etām-this; hari-medhasaḥ-who destroys the material existence of the devotee; hareḥ-of the Personality of Godhead; kathām-narration; su-bhadrām-auspicious; kathanīya-worthy to narrate; māyinaḥ-of the merciful by His internal potency; śṛṇvīta-hears; bhaktyā-in devotion; śravayeta-also allows others to hear; vā-either; uśatīm-very pleasing; janārdanaḥ-the Lord; asya-his; āśu-very soon; hṛdi-within the heart; prasīdati-becomes very pleased.

If one hears and describes in a devotional service attitude this auspicious narration of Lord Boar, which is worthy of description, the Lord, who is within the heart of everyone, is very pleased.

In His various incarnations, the Lord appears, acts and leaves behind Him a narrative history which is as transcendental as He Himself. Every one of us is fond of hearing some wonderful narration, but most stories are neither auspicious nor worth hearing because they are of the inferior quality of material nature. Every living entity is of superior quality, spirit soul, and nothing material can be auspicious for him. Intelligent persons should therefore hear personally and cause others to hear the descriptive narrations of the Lord's activities, for that will destroy the pangs of material existence. Out of His causeless mercy only, the Lord comes to this earth and leaves behind His merciful activities so that the devotees may derive transcendental benefit.

TEXT 49

tasmin prasanne sakalāśiṣāṁ prabhau

kiṁ durlabhaṁ tābhir alaṁ lavātmabhiḥ

ananya-dṛṣṭyā bhajatāṁ guhāśayaḥ

svayaṁ vidhatte sva-gatiṁ paraḥ parām

SYNONYMS

tasmin-unto Him; prasanne-being pleased; sakala-āśiṣām-of all benediction; prabhau-unto the Lord; kim-what is that; durlabham-very difficult to obtain; tābhiḥ-with them; alam-away; lava-ātmabhiḥ-with insignificant gains; ananya-dṛṣṭyā-by nothing but devotional service; bhajatām-of those who are engaged in devotional service; guhā-āśayaḥ-residing within the heart; svayam-personally; vidhatte-executes; sva-gatim-in His own abode; paraḥ-the supreme; parām-transcendental.

Nothing remains unachieved when the Supreme Personality of Godhead is pleased with someone. By transcendental achievement one understands everything else to be insignificant. One who engages in transcendental loving service is elevated to the highest perfectional stage by the Lord Himself, who is seated in everyone's heart.

As stated in Bhagavad-gītā (10.10), the Lord gives intelligence to the pure devotees so that they may be elevated to the highest perfectional stage. It is confirmed herein that a pure devotee, who constantly engages in the loving service of the Lord, is awarded all knowledge necessary to reach the Supreme Personality of Godhead. For such a devotee there is nothing valuable to be achieved but the Lord's service. If one serves faithfully, there is no possibility of frustration because the Lord Himself takes charge of the devotee's advancement. The Lord is seated in everyone's heart, and He knows the devotee's motive and arranges everything achievable. In other words, the pseudo devotee, who is anxious to achieve material gains, cannot attain the highest perfectional stage because the Lord is in knowledge of his motive. One merely has to become sincere in his purpose, and then the Lord is there to help in every way.

TEXT 50

ko nāma loke puruṣārtha-sāravit

purā-kathānāṁ bhagavat-kathā-sudhām

āpīya karṇāñjalibhir bhavāpahām

aho virajyeta vinā naretaram

SYNONYMS

kaḥ-who; nāma-indeed; loke-in the world; puruṣa-artha-goal of life; sāra-vit-one who knows the essence of; purā-kathānām-of all past histories; bhagavat-regarding the Personality of Godhead; kathā-sudhām-the nectar of the narrations about the Personality of Godhead; āpīya-by drinking; karṇa-añjalibhiḥ-by aural reception; bhava-apahām-that which kills all material pangs; aho-alas; virajyeta-could refuse; vinā-except; nara-itaram-other than the human being. being.

Who, other than one who is not a human being, can exist in this world and not be interested in the ultimate goal of life? Who can refuse the nectar of narrations about the Personality of Godhead's activities, which by itself can deliver one from all material pangs?

The narration of the activities of the Personality of Godhead is like a constant flow of nectar. No one can refuse to drink such nectar except one who is not a human being. Devotional service to the Lord is the highest goal of life for every human being, and such devotional service begins by hearing about the transcendental activities of the Personality of Godhead. Only an animal, or a man who is almost an animal in behavior, can refuse to take an interest in hearing the transcendental message of the Lord. There are many books of stories and histories in the world, but except for the histories or narrations on the topics of the Personality of Godhead, none are capable of diminishing the burden of material pangs. Therefore one who is serious about eliminating material existence must chant and hear of the transcendental activities of the Personality of Godhead. Otherwise one must be compared to the nonhumans.

Thus end the Bhaktivedanta purports of the Third Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Lord Varāha."

Chapter Fourteen

Pregnancy of Diti in the Evening

TEXT 1

śrī-śuka uvāca

niśamya kauṣāraviṇopavarṇitāṁ

hareḥ kathāṁ kāraṇa-sūkarātmanaḥ

punaḥ sa papraccha tam udyatāñjalir

na cātitṛpto viduro dhṛta-vrataḥ

SYNONYMS

śrī-śukaḥ uvāca-Śrī Śukadeva Gosvāmī said; niśamya-after hearing; kauṣāraviṇā-by the sage Maitreya; upavarṇitām-described; hareḥ-of the Personality of Godhead; kathām-narrations; kāraṇa-for the reason of lifting the earth; sūkara-ātmanaḥ-of the boar incarnation; punaḥ-again; saḥ-he; papraccha-inquired; tam-from him (Maitreya); udyata-añjaliḥ-with folded hands; na-never; ca-also; ati-tṛptaḥ-very much satisfied; viduraḥ-Vidura; dhṛta-vrataḥ-taken to a vow.

Śukadeva Gosvāmī said: After hearing from the great sage Maitreya about the Lord's incarnation as Varāha, Vidura, who had taken a vow, begged him with folded hands to please narrate further transcendental activities of the Lord, since he [Vidura] did not yet feel satisfied.

TEXT 2

vidura uvāca

tenaiva tu muni-śreṣṭha

hariṇā yajña-mūrtinā

ādi-daityo hiraṇyākṣo

hata ity anuśuśruma

SYNONYMS

viduraḥ uvāca-Śrī Vidura said; tena-by Him; eva-certainly; tu-but; muni-śreṣṭha-O chief among the sages; hariṇā-by the Personality of Godhead; yajña-mūrtinā-the form of sacrifices; ādi-original; daityaḥ-demon; hiraṇyākṣaḥ-by the name Hiraṇyākṣa; hataḥ-slain; iti-thus; anuśuśruma-heard in succession.

Śrī Vidura said: O chief amongst the great sages, I have heard by disciplic succession that Hiraṇyākṣa, the original demon, was slain by the same form of sacrifices, the Personality of Godhead [Lord Boar].

As referred to previously, the boar incarnation was manifested in two millenniums-namely Svāyambhuva and Cākṣuṣa. In both millenniums there was a boar incarnation of the Lord, but in the Svāyambhuva millennium He lifted the earth from within the water of the universe, whereas in the Cākṣuṣa millennium He killed the first demon, Hiraṇyākṣa. In the Svāyambhuva millennium He assumed the color white, and in the Cākṣuṣa millennium He assumed the color red. Vidura had already heard about one of them, and he proposed to hear about the other. The two different boar incarnations described are the one Supreme Personality of Godhead.

TEXT 3

tasya coddharataḥ kṣauṇīṁ

sva-daṁṣṭrāgreṇa līlayā

daitya-rājasya ca brahman

kasmād dhetor abhūn mṛdhaḥ

SYNONYMS

tasya-His; ca-also; uddharataḥ-while lifting; kṣauṇīm-the earth planet; sva-daṁṣṭra-agreṇa-by the edge of His tusks; līlayā-in His pastimes; daitya-rājasya-of the king of demons; ca-and; brahman-O brāhmaṇa; kasmāt-from what; hetoḥ-reason; abhūt-there was; mṛdhaḥ-fight.

What was the reason, O brāhmaṇa, for the fight between the demon king and Lord Boar while the Lord was lifting the earth as His pastime?

TEXT 4

śraddadhānāya bhaktāya

brūhi taj-janma-vistaram

ṛṣe na tṛpyati manaḥ

paraṁ kautūhalaṁ hi me

SYNONYMS

śraddadhānāya-unto a faithful person; bhaktāya-unto a devotee; brūhi-please narrate; tat-His; janma-appearance; vistaram-in detail; ṛṣe-O great sage; na-not; tṛpyati-become satisfied; manaḥ-mind; param-very much; kautūhalam-inquisitive; hi-certainly; me-my.

My mind has become very inquisitive, and therefore I am not satisfied with hearing the narration of the Lord's appearance. Please, therefore, speak more and more to a devotee who is faithful.

One who is actually faithful and inquisitive is qualified to hear the transcendental pastimes of the appearance and disappearance of the Supreme Personality of Godhead. Vidura was a suitable candidate to receive such transcendental messages.

TEXT 5

maitreya uvāca

sādhu vīra tvayā pṛṣṭam

avatāra-kathāṁ hareḥ

yat tvaṁ pṛcchasi martyānāṁ

mṛtyu-pāśa-viśātanīm

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sādhu-devotee; vīra-O warrior; tvayā-by you; pṛṣṭam-inquired; avatāra-kathām-topics on the incarnation of the Lord; hareḥ-of the Personality of Godhead; yat-that which; tvam-your good self; pṛcchasi-asking me; martyānām-of those who are destined for death; mṛtyu-pāśa-the chain of birth and death; viśātanīm-source of liberation.

The great sage Maitreya said: O warrior, the inquiry made by you is just befitting a devotee because it concerns the incarnation of the Personality of Godhead. He is the source of liberation from the chain of birth and death for all those who are otherwise destined to die.

The great sage Maitreya addressed Vidura as a warrior not only because Vidura belonged to the Kuru family but because he was anxious to hear about the chivalrous activities of the Lord in His incarnations of Varāha and Nṛsiṁha. Because the inquiries concerned the Lord, they were perfectly befitting a devotee. A devotee has no taste for hearing anything mundane. There are many topics of mundane warfare, but a devotee is not inclined to hear them. The topics of the warfare in which the Lord engages do not concern the war of death but the war against the chain of māyā which obliges one to accept repeated birth and death. In other words, one who takes delight in hearing the war topics of the Lord is relieved from the chains of birth and death. Foolish people are suspicious of Kṛṣṇa's taking part in the Battle of Kurukṣetra, not knowing that His taking part insured liberation for all who were present on the battlefield. It is said by Bhīṣmadeva that all who were present on the Battlefield of Kurukṣetra attained their original spiritual existences after death. Therefore, hearing the war topics of the Lord is as good as any other devotional service.

TEXT 6

yayottānapadaḥ putro

muninā gītayārbhakaḥ

mṛtyoḥ kṛtvaiva mūrdhny aṅghrim

āruroha hareḥ padam

SYNONYMS

yayā-by which; uttānapadaḥ-of King Uttānapāda; putraḥ-son; muninā-by the sage; gītayā-being sung; arbhakaḥ-a child; mṛtyoḥ-of death; kṛtvā-placing; eva-certainly; mūrdhni-on the head; aṅghrim-feet; āruroha-ascended; hareḥ-of the Personality of Godhead; padam-to the abode.

By hearing these topics from the sage [Nārada], the son of King Uttānapāda [Dhruva] was enlightened regarding the Personality of Godhead, and he ascended to the abode of the Lord, placing his feet over the head of death.

While quitting his body, Mahārāja Dhruva, the son of King Uttānapāda, was attended by personalities like Sunanda and others, who received him in the kingdom of God. He left this world at an early age, as a young boy, although he had attained the throne of his father and had several children of his own. Because he was due to quit this world, death was waiting for him. He did not care for death, however, and even with his present body he boarded a spiritual airplane and went directly to the planet of Viṣṇu because of his association with the great sage Nārada, who had spoken to him the narration of the pastimes of the Lord.

TEXT 7

athātrāpītihāso 'yaṁ

śruto me varṇitaḥ purā

brahmaṇā deva-devena

devānām anupṛcchatām

SYNONYMS

atha-now; atra-in this matter; api-also; itihāsaḥ-history; ayam-this; śrutaḥ-heard; me-by me; varṇitaḥ-described; purā-years ago; brahmaṇā-by Brahmā; deva-devena-the foremost of the demigods; devānām-by the demigods; anupṛcchatām-asking.

This history of the fight between the Lord as a boar and the demon Hiraṇyākṣa was heard by me in a year long ago as it was described by the foremost of the demigods, Brahmā, when he was questioned by the other demigods.

TEXT 8

ditir dākṣāyaṇī kṣattar

mārīcaṁ kaśyapaṁ patim

apatya-kāmā cakame

sandhyāyāṁ hṛc-chayārditā

SYNONYMS

ditiḥ-Diti; dākṣāyaṇī-the daughter of Dakṣa; kṣattaḥ-O Vidura; mārīcam-the son of Marīci; kaśyapam-Kaśyapa; patim-her husband; apatya-kāmā-desirous of having a child; cakame-longed for; sandhyāyām-in the evening; hṛt-śaya-by sex desires; arditā-distressed.

Diti, daughter of Dakṣa, being afflicted with sex desire, begged her husband, Kaśyapa, the son of Marīci, to have intercourse with her in the evening in order to beget a child.

TEXT 9

iṣṭvāgni-jihvaṁ payasā

puruṣaṁ yajuṣāṁ patim

nimlocaty arka āsīnam

agny-agāre samāhitam

SYNONYMS

iṣṭvā-after worshiping; agni-fire; jihvam-tongue; payasā-by oblation; puruṣam-unto the Supreme Person; yajuṣām-of all sacrifices; patim-master; nimlocati-while setting; arke-the sun; āsīnam-sitting; agni-agāre-in the sacrificial hall; samāhitam-completely in trance.

The sun was setting, and the sage was sitting in trance after offering oblations to the Supreme Personality of Godhead, Viṣṇu, whose tongue is the sacrificial fire.

Fire is considered to be the tongue of the Personality of Godhead Viṣṇu, and oblations of grains and clarified butter offered to the fire are thus accepted by Him. That is the principle of all sacrifices, of which Lord Viṣṇu is the master. In other words, the satisfaction of Lord Viṣṇu includes the satisfaction of all demigods and other living beings.

TEXT 10

ditir uvāca

eṣa māṁ tvat-kṛte vidvan

kāma ātta-śarāsanaḥ

dunoti dīnāṁ vikramya

rambhām iva mataṅgajaḥ

SYNONYMS

ditiḥ uvāca-beautiful Diti said; eṣaḥ-all these; mām-unto me; tvat-kṛte-for you; vidvan-O learned one; kāmaḥ-Cupid; ātta-śarāsanaḥ-taking his arrows; dunoti-distresses; dīnām-poor me; vikramya-attacking; rambhām-banana tree; iva-like; matam-gajaḥ-mad elephant.

In that place the beautiful Diti expressed her desire: O learned one, Cupid is taking his arrows and distressing me forcibly, as a mad elephant troubles a banana tree.

Beautiful Diti, seeing her husband absorbed in trance, began to speak loudly, not attempting to attract him by bodily expressions. She frankly said that her whole body was distressed by sex desire because of her husband's presence, just as a banana tree is troubled by a mad elephant. It was not natural for her to agitate her husband when he was in trance, but she could not control her strong sexual appetite. Her sex desire was like a mad elephant, and therefore it was the prime duty of her husband to give her all protection by fulfilling her desire.

TEXT 11

tad bhavān dahyamānāyāṁ

sa-patnīnāṁ samṛddhibhiḥ

prajāvatīnāṁ bhadraṁ te

mayy āyuṅktām anugraham

SYNONYMS

tat-therefore; bhavān-your good self; dahyamānāyām-being distressed; sa-patnīnām-of the co-wives; samṛddhibhiḥ-by the prosperity; prajā-vatīnām-of those who have children; bhadram-all prosperity; te-unto you; mayi-unto me; āyuṅktām-do unto me, in all respects; anugraham-favor.

Therefore you should be kind towards me by showing me complete mercy. I desire to have sons, and I am much distressed by seeing the opulence of my co-wives. By performing this act, you will become happy.

In Bhagavad-gītā sexual intercourse for begetting children is accepted as righteous. A person sexually inclined for simple sense gratification, however, is unrighteous. In Diti's appeal to her husband for sex, it was not exactly that she was afflicted by sex desires, but she desired sons. Since she had no sons, she felt poorer than her co-wives. Therefore Kaśyapa was supposed to satisfy his bona fide wife.

TEXT 12

bhartary āptorumānānāṁ

lokān āviśate yaśaḥ

patir bhavad-vidho yāsāṁ

prajayā nanu jāyate

SYNONYMS

bhartari-by the husband; āpta-urumānānām-of those who are beloved; lokān-in the world; āviśate-spreads; yaśaḥ-fame; patiḥ-husband; bhavat-vidhaḥ-like your good self; yāsām-of those whose; prajayā-by children; nanu-certainly; jāyate-expands.

A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities.

According to Ṛṣabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches of birth and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kaśyapa is supposed to beget good children for the purpose of liberation.

TEXT 13

purā pitā no bhagavān

dakṣo duhitṛ-vatsalaḥ

kaṁ vṛṇīta varaṁ vatsā

ity apṛcchata naḥ pṛthak

SYNONYMS

purā-in days long ago; pitā-father; naḥ-our; bhagavān-the most opulent; dakṣaḥ-Dakṣa; duhitṛ-vatsalaḥ-affectionate to his daughters; kam-unto whom; vṛṇīta-you want to accept; varam-your husband; vatsāḥ-O my children; iti-thus; apṛcchata-inquired; naḥ-us; pṛthak-separately.

In days long ago, our father, the most opulent Dakṣa, who was affectionate to his daughters, asked each of us separately whom we would prefer to select as our husband.

It appears from this verse that free selection of a husband was allowed by the father, but not by free association. The daughters were asked separately to submit their selection of a husband who was famous for his acts and personality. The ultimate selection depended on the choice of the father.

TEXT 14

sa viditvātmajānāṁ no

bhāvaṁ santāna-bhāvanaḥ

trayodaśādadāt tāsāṁ

yās te śīlam anuvratāḥ

SYNONYMS

saḥ-Dakṣa; viditvā-understanding; ātma-jānām-of the daughters; naḥ-our; bhāvam-indication; santāna-children; bhāvanaḥ-well-wisher; trayodaśa-thirteen; adadāt-handed over; tāsām-of all of them; yāḥ-those who are; te-your; śīlam-behavior; anuvratāḥ-all faithful.

Our well-wishing father, Dakṣa, after knowing our intentions, handed over thirteen of his daughters unto you, and since then we have all been faithful.

Generally the daughters were too shy to express their opinions before their father, but the father would accept the daughters' intentions through someone else, such as a grandmother to whom the grandchildren had free access. King Dakṣa collected the opinions of his daughters and thus handed over thirteen to Kaśyapa. Every one of Diti's sisters was a mother of children. Therefore, since she was equally faithful to the same husband, why should she remain without children?

TEXT 15

atha me kuru kalyāṇaṁ

kāmaṁ kamala-locana

ārtopasarpaṇaṁ bhūmann

amoghaṁ hi mahīyasi

SYNONYMS

atha-therefore; me-unto me; kuru-kindly do; kalyāṇam-benediction; kāmam-desire; kamala-locana-O lotus-eyed one; ārta-of the distressed; upasarpaṇam-the approaching; bhūman-O great one; amogham-without failure; hi-certainly; mahīyasi-to a great person.

O lotus-eyed one, kindly bless me by fulfilling my desire. When someone in distress approaches a great person, his pleas should never go in vain.

Diti knew well that her request might be rejected because of the untimely situation, but she pleaded that when there is an emergency or a distressful condition, there is no consideration of time or situation.

TEXT 16

iti tāṁ vīra mārīcaḥ

kṛpaṇāṁ bahu-bhāṣiṇīm

pratyāhānunayan vācā

pravṛddhānaṅga-kaśmalām

SYNONYMS

iti-thus; tām-unto her; vīra-O hero; mārīcaḥ-the son of Marīci (Kaśyapa); kṛpaṇām-unto the poor; bahu-bhāṣiṇīm-too talkative; pratyāha-replied; anunayan-pacifying; vācā-by words; pravṛddha-highly agitated; anaṅga-lust; kaśmalām-contaminated.

O hero [Vidura], Diti, being thus afflicted by the contamination of lust, and therefore poor and talkative, was pacified by the son of Marīci in suitable words.

When a man or woman is afflicted by the lust of sex desire, it is to be understood as sinful contamination. Kaśyapa was engaged in his spiritual activities, but he did not have sufficient strength to refuse his wife, who was thus afflicted. He could have refused her with strong words expressing impossibility, but he was not as spiritually strong as Vidura. Vidura is addressed here as a hero because no one is stronger in self-control than a devotee of the Lord. It appears that Kaśyapa was already inclined to have sexual enjoyment with his wife, and because he was not a strong man he tried to dissuade her only with pacifying words.

TEXT 17

eṣa te 'haṁ vidhāsyāmi

priyaṁ bhīru yad icchasi

tasyāḥ kāmaṁ na kaḥ kuryāt

siddhis traivargikī yataḥ

SYNONYMS

eṣaḥ-this; te-your request; aham-I; vidhāsyāmi-shall execute; priyam-very dear; bhīru-O afflicted one; yat-what; icchasi-you are desiring; tasyāḥ-her; kāmam-desires; na-not; kaḥ-who; kuryāt-would perform; siddhiḥ-perfection of liberation; traivargikī-three; yataḥ-from whom.

O afflicted one, I shall forthwith gratify whatever desire is dear to you, for who else but you is the source of the three perfections of liberation?

The three perfections of liberation are religiosity, economic development and sense gratification: For a conditioned soul, the wife is considered to be the source of liberation because she offers her service to the husband for his ultimate liberation. Conditional material existence is based on sense gratification, and if someone has the good fortune to get a good wife, he is helped by the wife in all respects. If one is disturbed in his conditional life, he becomes more and more entangled in material contamination. A faithful wife is supposed to cooperate with her husband in fulfilling all material desires so that he can then become comfortable and execute spiritual activities for the perfection of life. If, however, the husband is progressive in spiritual advancement, the wife undoubtedly shares in his activities, and thus both the wife and the husband profit in spiritual perfection. It is essential, therefore, that girls as well as boys be trained to discharge spiritual duties so that at the time of cooperation both will be benefited. The training of the boy is brahmacarya, and the training of the girl is chastity. A faithful wife and spiritually trained brahmacārī are a good combination for advancement of the human mission.

TEXT 18

sarvāśramān upādāya

svāśrameṇa kalatravān

vyasanārṇavam atyeti

jala-yānair yathārṇavam

SYNONYMS

sarva-all; āśramān-social orders; upādāya-completing; sva-own; āśrameṇa-by the social orders; kalatra-vān-a person living with a wife; vyasana-arṇavam-the dangerous ocean of material existence; atyeti-one can cross over; jala-yānaiḥ-with seagoing vessels; yathā-as; arṇavam-the ocean.

As one can cross over the ocean with seagoing vessels, one can cross the dangerous situation of the material ocean by living with a wife.

There are four social orders for cooperation in the endeavor for liberation from material existence. The orders of brahmacarya, or pious student life, household life with a wife, retired life and renounced life all depend for successful advancement on the householder who lives with a wife. This cooperation is essential for the proper functioning of the institution of the four social orders and the four spiritual orders of life. This Vedic varṇāśrama system is generally known as the caste system. The man who lives with a wife has a great responsibility in maintaining the members of the other social orders-the brahmacārīs, vānaprasthas and sannyāsīs. Except for the gṛhasthas, or the householders, everyone is supposed to engage in the spiritual advancement of life, and therefore the brahmacārī, the vānaprastha and the sannyāsī have very little time to earn a livelihood. They therefore collect alms from the gṛhasthas, and thus they secure the bare necessities of life and cultivate spiritual understanding. By helping the other three sections of society cultivate spiritual values, the householder also makes advancement in spiritual life. Ultimately every member of society automatically becomes spiritually advanced and easily crosses the ocean of nescience.

TEXT 19

yām āhur ātmano hy ardhaṁ

śreyas-kāmasya mānini

yasyāṁ sva-dhuram adhyasya

pumāṁś carati vijvaraḥ

SYNONYMS

yām-the wife who; āhuḥ-is said; ātmanaḥ-of the body; hi-thus; ardham-half; śreyaḥ-welfare; kāmasya-of all desires; mānini-O respectful one; yasyām-in whom; sva-dhuram-all responsibilities; adhyasya-entrusting; pumān-a man; carati-moves; vijvaraḥ-without anxiety.

O respectful one, a wife is so helpful that she is called the better half of a man's body because of her sharing in all auspicious activities. A man can move without anxiety entrusting all responsibilities to his wife.

By the Vedic injunction, the wife is accepted as the better half of a man's body because she is supposed to be responsible for discharging half of the duties of the husband. A family man has a responsibility to perform five kinds of sacrifices, called pañca-yajña, in order to get relief from all kinds of unavoidable sinful reaction incurred in the course of his affairs. When a man becomes qualitatively like the cats and dogs, he forgets his duties in cultivating spiritual values, and thus he accepts his wife as a sense gratificatory agency. When the wife is accepted as a sense gratificatory agency, personal beauty is the main consideration, and as soon as there is a break in personal sense gratification, there is disruption or divorce. But when husband and wife aim at spiritual advancement by mutual cooperation, there is no consideration of personal beauty or the disruption of so-called love. In the material world there is no question of love. Marriage is actually a duty performed in mutual cooperation as directed in the authoritative scriptures for spiritual advancement. Therefore marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment.

TEXT 20

yām āśrityendriyārātīn

durjayān itarāśramaiḥ

vayaṁ jayema helābhir

dasyūn durga-patir yathā

SYNONYMS

yām-whom; āśritya-taking shelter of; indriya-senses; arātīn-enemies; durjayān-difficult to conquer; itara-other than the householders; āśramaiḥ-by orders of society; vayam-we; jayema-can conquer; helābhiḥ-easily; dasyūn-invading plunderers; durga-patiḥ-a fort commander; yathā-as.

As a fort commander very easily conquers invading plunderers, by taking shelter of a wife one can conquer the senses, which are unconquerable in the other social orders.

Of the four orders of human society-the student, or brahmacārī order, the householder, or gṛhastha order, the retired, or vānaprastha order, and the renounced, or sannyāsī order-the householder is on the safe side. The bodily senses are considered plunderers of the fort of the body. The wife is supposed to be the commander of the fort, and therefore whenever there is an attack on the body by the senses, it is the wife who protects the body from being smashed. The sex demand is inevitable for everyone, but one who has a fixed wife is saved from the onslaught of the sense enemies. A man who possesses a good wife does not create a disturbance in society by corrupting virgin girls. Without a fixed wife, a man becomes a debauchee of the first order and is a nuisance in society-unless he is a trained brahmacārī, vānaprastha or sannyāsī. Unless there is rigid and systematic training of the brahmacārī by the expert spiritual master, and unless the student is obedient, it is sure that the so-called brahmacārī will fall prey to the attack of sex. There are so many instances of falldown, even for great yogīs like Viśvāmitra. A gṛhastha is saved, however, because of his faithful wife. Sex life is the cause of material bondage, and therefore it is prohibited in three āśramas and is allowed only in the gṛhastha-āśrama. The gṛhastha is responsible for producing first-quality brahmacārīs, vānaprasthas and sannyāsīs.

TEXT 21

na vayaṁ prabhavas tāṁ tvām

anukartuṁ gṛheśvari

apy āyuṣā vā kārtsnyena

ye cānye guṇa-gṛdhnavaḥ

SYNONYMS

na-never; vayam-we; prabhavaḥ-are able; tām-that; tvām-unto you; anukartum-do the same; gṛha-īśvari-O queen of the home; api-in spite of; āyuṣā-by duration of life; vā-or (in the next life); kārtsnyena-entire; ye-who; ca-also; anye-others; guṇa-gṛdhnavaḥ-those who are able to appreciate qualities.

O queen of the home, we are not able to act like you, nor could we repay you for what you have done, even if we worked for our entire life or even after death. To repay you is not possible, even for those who are admirers of personal qualities.

So much glorification of a woman by her husband indicates that he is henpecked or is talking lightly in joke. Kaśyapa meant that householders living with wives enjoy the heavenly blessings of sense enjoyment and at the same time have no fear of going down to hell. The man in the renounced order of life has no wife and may be driven by sex desire to seek another woman or another's wife and thus go to hell. In other words, the so-called man of the renounced order, who has left his house and wife, goes to hell if he again desires sexual pleasure, knowingly or unknowingly. In that way the householders are on the side of safety. Therefore husbands as a class cannot repay their debt to women either in this life or in the next. Even if they engage themselves in repaying the women throughout their whole lives, it is still not possible. Not all husbands are as able to appreciate the good qualities of their wives, but even though one is able to appreciate these qualities, it is still not possible to repay the debt to the wife. Such extraordinary praises by a husband for his wife are certainly in the mode of joking.

TEXT 22

athāpi kāmam etaṁ te

prajātyai karavāṇy alam

yathā māṁ nātirocanti

muhūrtaṁ pratipālaya

SYNONYMS

atha api-even though (it is not possible); kāmam-this sex desire; etam-as it is; te-your; prajātyai-for the sake of children; karavāṇi-let me do; alam-without delay; yathā-as; mām-unto me; na-may not; atirocanti-reproach; muhūrtam-a few seconds; pratipālaya-wait for.

Even though it is not possible to repay you, I shall satisfy your sex desire immediately for the sake of begetting children. But you must wait for only a few seconds so that others may not reproach me.

The henpecked husband may not be able to repay his wife for all the benefits that he derives from her, but as for begetting children by fulfilling sexual desire, it is not at all difficult for any husband unless he is thoroughly impotent. This is a very easy task for a husband under normal conditions. In spite of Kaśyapa's being very eager, he requested her to wait for a few seconds so that others might not reproach him. He explains his position as follows.

TEXT 23

eṣā ghoratamā velā

ghorāṇāṁ ghora-darśanā

caranti yasyāṁ bhūtāni

bhūteśānucarāṇi ha

SYNONYMS

eṣā-this time; ghora-tamā-most horrible; velā-period; ghorāṇām-of the horrible; ghora-darśanā-horrible looking; caranti-move; yasyām-in which; bhūtāni-ghosts; bhūta-īśa-the lord of the ghosts; anucarāṇi-constant companions; ha-indeed.

This particular time is most inauspicious because at this time the horrible-looking ghosts and constant companions of the lord of the ghosts are visible.

Kaśyapa has already told his wife Diti to wait for a while, and now he warns her that failure to consider the particular time will result in punishment from the ghosts and evil spirits who move during this time, along with their master, Lord Rudra.

TEXT 24

etasyāṁ sādhvi sandhyāyāṁ

bhagavān bhūta-bhāvanaḥ

parīto bhūta-parṣadbhir

vṛṣeṇāṭati bhūtarāṭ

SYNONYMS

etasyām-in this period; sādhvi-O chaste one; sandhyāyām-at the junction of day and night (evening); bhagavān-the Personality of God; bhūta-bhāvanaḥ-the well-wisher of the ghostly characters; parītaḥ-surrounded by; bhūta-parṣadbhiḥ-by ghostly companions; vṛṣeṇa-on the back of the bull carrier; aṭati-travels; bhūta-rāṭ-the king of the ghosts.

Lord Śiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.

Lord Śiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Śiva to be gradually guided toward a path of self-realization. Māyāvādī philosophers are mostly worshipers of Lord Śiva, and Śrīpāda Śaṅkarācārya is considered to be the incarnation of Lord Śiva for preaching godlessness to the Māyāvādī philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaśyapa wanted to impress this fact upon Diti so that she might wait for a while.

TEXT 25

śmaśāna-cakrānila-dhūli-dhūmra-

vikīrṇa-vidyota-jaṭā-kalāpaḥ

bhasmāvaguṇṭhāmala-rukma-deho

devas tribhiḥ paśyati devaras te

SYNONYMS

śmaśāna-burning crematorium; cakra-anila-whirlwind; dhūli-dust; dhūmra-smoky; vikīrṇa-vidyota-thus smeared over beauty; jaṭā-kalāpaḥ-bunches of matted hair; bhasma-ashes; avaguṇṭha-covered by; amala-stainless; rukma-reddish; dehaḥ-body; devaḥ-the demigod; tribhiḥ-with three eyes; paśyati-sees; devaraḥ-younger brother of the husband; te-your.

Lord Śiva's body is reddish, and he is unstained, but he is covered with ashes. His hair is dusty from the whirlwind dust of the burning crematorium. He is the younger brother of your husband, and he sees with his three eyes.

Lord Śiva is not an ordinary living entity, nor is he in the category of Viṣṇu, or the Supreme Personality of Godhead. He is far more powerful than any living entity up to the standard of Brahmā, yet he is not on an equal level with Viṣṇu. Since he is almost like Lord Viṣṇu, Śiva can see past, present and future. One of his eyes is like the sun, another is like the moon, and his third eye, which is between his eyebrows, is like fire. He can generate fire from his middle eye, and he is able to vanquish any powerful living entity, including Brahmā, yet he does not live pompously in a nice house, etc., nor does he possess any material properties, although he is master of the material world. He lives mostly in the crematorium, where dead bodies are burnt, and the whirlwind dust of the crematorium is his bodily dress. He is unstained by material contamination. Kaśyapa took him as his younger brother because the youngest sister of Diti (Kaśyapa's wife) was married to Lord Śiva. The husband of one's sister is considered one's brother. By that social relationship, Lord Śiva happened to be the younger brother of Kaśyapa. Kaśyapa warned his wife that because Lord Śiva would see their sex indulgence, the time was not appropriate. Diti might argue that they would enjoy sex life in a private place, but Kaśyapa reminded her that Lord Śiva has three eyes, called the sun, moon and fire, and one cannot escape his vigilance any more than one can escape Viṣṇu. Although seen by the police, a criminal is sometimes not immediately punished; the police wait for the proper time to apprehend him. The forbidden time for sexual intercourse would be noted by Lord Śiva, and Diti would meet with proper punishment by giving birth to a child of ghostly character or a godless impersonalist. Kaśyapa foresaw this, and thus he warned his wife Diti.

TEXT 26

na yasya loke sva-janaḥ paro vā

nātyādṛto nota kaścid vigarhyaḥ

vayaṁ vratair yac-caraṇāpaviddhām

āśāsmahe 'jāṁ bata bhukta-bhogām

SYNONYMS

na-never; yasya-of whom; loke-in the world; sva-janaḥ-kinsman; paraḥ-unconnected; vā-nor; na-neither; ati-greater; ādṛtaḥ-favorable; na-not; uta-or; kaścit-anyone; vigarhyaḥ-criminal; vayam-we; vrataiḥ-by vows; yat-whose; caraṇa-feet; apaviddhām-rejected; āśāsmahe-respectfully worship; ajām-mahā-prasāda; bata-certainly; bhukta-bhogām-remnants of foodstuff.

Lord Śiva regards no one as his relative, yet there is no one who is not connected with him; he does not regard anyone as very favorable or abominable. We respectfully worship the remnants of his foodstuff, and we vow to accept what is rejected by him.

Kaśyapa informed his wife that just because Lord Śiva happened to be his brother-in-law, that should not encourage her in her offense towards him. Kaśyapa warned her that actually Lord Śiva is not connected with anyone, nor is anyone his enemy. Since he is one of the three controllers of the universal affairs, he is equal to everyone. His greatness is incomparable because he is a great devotee of the Supreme Personality of Godhead. It is said that among all the devotees of the Personality of Godhead, Lord Śiva is the greatest. Thus the remnants of foodstuff left by him are accepted by other devotees as mahā-prasāda, or great spiritual foodstuff. The remnants of foodstuff offered to Lord Kṛṣṇa are called prasāda, but when the same prasāda is eaten by a great devotee like Lord Śiva, it is called mahā-prasāda. Lord Śiva is so great that he does not care for the material prosperity for which every one of us is so eager. Pārvatī, who is the powerful material nature personified, is under his full control as his wife, yet he does not use her even to build a residential house. He prefers to remain without shelter, and his great wife also agrees to live with him humbly. People in general worship goddess Durgā, the wife of Lord Śiva, for material prosperity, but Lord Śiva engages her in his service without material desire. He simply advises his great wife that of all kinds of worship, the worship of Viṣṇu is the highest, and greater than that is the worship of a great devotee or anything in relation with Viṣṇu.

TEXT 27

yasyānavadyācaritaṁ manīṣiṇo

gṛṇanty avidyā-paṭalaṁ bibhitsavaḥ

nirasta-sāmyātiśayo 'pi yat svayaṁ

piśāca-caryām acarad gatiḥ satām

SYNONYMS

yasya-whose; anavadya-unimpeachable; ācaritam-character; manīṣiṇaḥ-great sages; gṛṇanti-follow; avidyā-nescience; paṭalam-mass; bibhitsavaḥ-desiring to dismantle; nirasta-nullified; sāmya-equality; atiśayaḥ-greatness; api-in spite of; yat-as; svayam-personally; piśāca-devil; caryām-activities; acarat-performed; gatiḥ-destination; satām-of the devotees of the Lord.

Although no one in the material world is equal to or greater than Lord Śiva, and although his unimpeachable character is followed by great souls to dismantle the mass of nescience, he nevertheless remains as if a devil to give salvation to all devotees of the Lord.

Lord Śiva's uncivilized, devilish characteristics are never abominable because he teaches the sincere devotees of the Lord how to practice detachment from material enjoyment. He is called Mahādeva, or the greatest of all demigods, and no one is equal to or greater than him in the material world. He is almost equal with Lord Viṣṇu. Although he always associates with Māyā, Durgā, he is above the reactionary stage of the three modes of material nature, and although he is in charge of devilish characters in the mode of ignorance, he is not affected by such association.

TEXT 28

hasanti yasyācaritaṁ hi durbhagāḥ

svātman-ratasyāviduṣaḥ samīhitam

yair vastra-mālyābharaṇānulepanaiḥ

śva-bhojanaṁ svātmatayopalālitam

SYNONYMS

hasanti-laugh at; yasya-whose; ācaritam-activity; hi-certainly; durbhagāḥ-the unfortunate; sva-ātman-in the self; ratasya-of one engaged; aviduṣaḥ-not knowing; samīhitam-his purpose; yaiḥ-by whom; vastra-clothing; mālya-garlands; ābharaṇa-ornaments; anu-such luxurious; lepanaiḥ-with ointments; śva-bhojanam-eatable by the dogs; sva-ātmatayā-as if the self; upalālitam-fondled.

Unfortunate, foolish persons, not knowing that he is engaged in his own self, laugh at him. Such foolish persons engage in maintaining the body-which is eatable by dogs-with dresses, ornaments, garlands and ointments.

Lord Śiva never accepts any luxurious dress, garland, ornament or ointment. But those who are addicted to the decoration of the body, which is finally eatable by dogs, very luxuriously maintain it as the self. Such persons do not understand Lord Śiva, but they approach him for luxurious material comforts. There are two kinds of devotees of Lord Śiva. One class is the gross materialist seeking only bodily comforts from Lord Śiva, and the other class desires to become one with him. They are mostly impersonalists and prefer to chant śivo'ham, "I am Śiva," or "After liberation I shall become one with Lord Śiva." In other words, the karmīs and jñānīs are generally devotees of Lord Śiva, but they do not properly understand his real purpose in life. Sometimes so-called devotees of Lord Śiva imitate him in using poisonous intoxicants. Lord Śiva once swallowed an ocean of poison, and thus his throat became blue. The imitation Śivas try to follow him by indulging in poisons, and thus they are ruined. The real purpose of Lord Śiva is to serve the Soul of the soul, Lord Kṛṣṇa. He desires that all luxurious articles, such as nice garments, garlands, ornaments and cosmetics, be given to Lord Kṛṣṇa only, because Kṛṣṇa is the real enjoyer. He refuses to accept such luxurious items himself because they are only meant for Kṛṣṇa. However, since they do not know this purpose of Lord Śiva, foolish persons either laugh at him or profitlessly try to imitate him.

TEXT 29

brahmādayo yat-kṛta-setu-pālā

yat-kāraṇaṁ viśvam idaṁ ca māyā

ājñā-karī yasya piśāca-caryā

aho vibhūmnaś caritaṁ viḍambanam

SYNONYMS

brahma-ādayaḥ-demigods like Brahmā; yat-whose; kṛta-activities; setu-religious rites; pālāḥ-observers; yat-one who is; kāraṇam-the origin of; viśvam-the universe; idam-this; ca-also; māyā-material energy; ājñā-karī-order carrier; yasya-whose; piśāca-devilish; caryā-activity; aho-O my lord; vibhūmnaḥ-of the great; caritam-character; viḍambanam-simply imitation.

Demigods like Brahmā also follow the religious rites observed by him. He is the controller of the material energy, which causes the creation of the material world. He is great, and therefore his devilish characteristics are simply imitation.

Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.

TEXT 30

maitreya uvāca

saivaṁ saṁvidite bhartrā

manmathonmathitendriyā

jagrāha vāso brahmarṣer

vṛṣalīva gata-trapā

SYNONYMS

maitreyaḥ uvāca-Maitreya said; sā-she; evam-thus; saṁvidite-in spite of being informed; bhartrā-by her husband; manmatha-by Cupid; unmathita-being pressed; indriyā-senses; jagrāha-caught hold of; vāsaḥ-clothing; brahma-ṛṣeḥ-of the great brāhmaṇa-sage; vṛṣalī-public prostitute; iva-like; gata-trapā-without shame.

Maitreya said: Diti was thus informed by her husband, but she was pressed by Cupid for sexual satisfaction. She caught hold of the clothing of the great brāhmaṇa sage, just like a shameless public prostitute.

The difference between a married wife and a public prostitute is that one is restrained in sex life by the rules and regulations of the scriptures, whereas the other is unrestricted in sex life and is conducted solely by the strong sex urge. Although very enlightened, Kaśyapa, the great sage, became a victim of his prostitute wife. Such is the strong force of material energy.

TEXT 31

sa viditvātha bhāryāyās

taṁ nirbandhaṁ vikarmaṇi

natvā diṣṭāya rahasi

tayāthopaviveśa hi

SYNONYMS

saḥ-he; viditvā-understanding; atha-thereupon; bhāryāyāḥ-of the wife; tam-that; nirbandham-obstinacy; vikarmaṇi-in the forbidden act; natvā-offering obeisances; diṣṭāya-unto worshipable fate; rahasi-in a secluded place; tayā-with her; atha-thus; upaviveśa-lay; hi-certainly.

Understanding his wife's purpose, he was obliged to perform the forbidden act, and thus after offering his obeisances unto worshipable fate, he lay with her in a secluded place.

It appears from the talks of Kaśyapa with his wife that he was a worshiper of Lord Śiva, and although he knew that Lord Śiva would not be pleased with him for such a forbidden act, he was obliged to act by his wife's desire, and thus he offered his obeisances unto fate. He knew that the child born of such untimely sexual intercourse would certainly not be a good child, but could not protect himself because he was too obligated to his wife. In a similar case, however, when Ṭhākura Haridāsa was tempted by a public prostitute at the dead of night, he avoided the allurement because of his perfection in Kṛṣṇa consciousness. That is the difference between a Kṛṣṇa conscious person and others. Kaśyapa Muni was greatly learned and enlightened, and he knew all the rules and regulations of systematic life, yet he failed to protect himself from the attack of sex desire. Ṭhākura Haridāsa was not born of a brāhmaṇa family, nor was he himself brāhmaṇa, yet he could protect himself from such an attack due to his being Kṛṣṇa conscious. Ṭhākura Haridāsa used to chant the holy name of the Lord three hundred thousand times daily.

TEXT 32

athopaspṛśya salilaṁ

prāṇān āyamya vāg-yataḥ

dhyāyañ jajāpa virajaṁ

brahma jyotiḥ sanātanam

SYNONYMS

atha-thereafter; upaspṛśya-touching or taking bath in water; salilam-water; prāṇān āyamya-practicing trance; vāk-yataḥ-controlling speech; dhyāyan-meditating; jajāpa-chanted within the mouth; virajam-pure; brahma-Gāyatrī hymns; jyotiḥ-effulgence; sanātanam-eternal.

Thereafter the brāhmaṇa took his bath in the water and controlled his speech by practicing trance, meditating on the eternal effulgence and chanting the holy Gāyatrī hymns within his mouth.

As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse, especially when at a forbidden time. Kaśyapa Muni meditated on the impersonal brahmajyoti by chanting the Gāyatrī mantra within his mouth. When a Vedic mantra is chanted within the mouth so that only the chanter can hear, the chanting is called japa. But when such mantras are chanted loudly, it is called kīrtana. The Vedic hymn Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare can be chanted both softly to oneself or loudly; therefore it is called the mahā-mantra, or the great hymn.

Kaśyapa Muni appears to be an impersonalist. Comparing his character with that of Ṭhākura Haridāsa as referred to above, it is clear that the personalist is stronger in sense control than the impersonalist. This is explained in Bhagavad-gītā as paraṁ dṛṣṭvā nivartate; i.e., one ceases to accept lower grade things when one is situated in a superior condition. One is supposed to be purified after taking bath and chanting Gāyatrī, but the mahā-mantra is so powerful that one can chant loudly or softly, in any condition, and he is protected from all the evils of material existence.

TEXT 33

ditis tu vrīḍitā tena

karmāvadyena bhārata

upasaṅgamya viprarṣim

adho-mukhy abhyabhāṣata

SYNONYMS

ditiḥ-Diti, the wife of Kaśyapa; tu-but; vrīḍitā-ashamed; tena-by that; karma-act; avadyena-faulty; bhārata-O son of the Bharata family; upasaṅgamya-going nearer to; vipra-ṛṣim-the brāhmaṇa-sage; adhaḥ-mukhī-with her face lowered; abhyabhāṣata-politely said.

O son of the Bharata family, Diti, after this, went nearer to her husband, her face lowered because of her faulty action. She spoke as follows.

When one is ashamed of an abominable action, one naturally becomes down-faced. Diti came to her senses after the abominable sexual intercourse with her husband. Such sexual intercourse is condemned as prostitution. In other words, sex life with one's wife is equal to prostitution if the regulations are not properly followed.

TEXT 34

ditir uvāca

na me garbham imaṁ brahman

bhūtānām ṛṣabho 'vadhīt

rudraḥ patir hi bhūtānāṁ

yasyākaravam aṁhasam

SYNONYMS

ditiḥ uvāca-the beautiful Diti said; na-not; me-my; garbham-pregnancy; imam-this; brahman-O brāhmaṇa; bhūtānām-of all living entities; ṛṣabhaḥ-the noblest of all living entities; avadhīt-let him kill; rudraḥ-Lord Śiva; patiḥ-master; hi-certainly; bhūtānām-of all living entities; yasya-whose; akaravam-I have done; aṁhasam-offense.

The beautiful Diti said: My dear brāhmaṇa, kindly see that my embryo is not killed by Lord Śiva, the lord of all living entities, because of the great offense I have committed against him.

Diti was conscious of her offense and was anxious to be excused by Lord Śiva. Lord Śiva has two popular names, Rudra and Āśutoṣa. He is very prone to anger as well as quickly pacified. Diti knew that because of his being quickly angered he might spoil the pregnancy she had so unlawfully achieved. But because he was also Āśutoṣa, she implored her brāhmaṇa husband to help her in pacifying Lord Śiva, for her husband was a great devotee of Lord Śiva. In other words, Lord Śiva might have been angry with Diti because she obliged her husband to transgress the law, but he would not refuse her husband's prayer. Therefore the application for excuse was submitted through her husband. She prayed to Lord Śiva as follows.

TEXT 35

namo rudrāya mahate

devāyogrāya mīḍhuṣe

śivāya nyasta-daṇḍāya

dhṛta-daṇḍāya manyave

SYNONYMS

namaḥ-all obeisances unto; rudrāya-unto the angry Lord Śiva; mahate-unto the great; devāya-unto the demigod; ugrāya-unto the ferocious; mīḍhuṣe-unto the fulfiller of all material desires; śivāya-unto the all-auspicious; nyasta-daṇḍāya-unto the forgiving; dhṛta-daṇḍāya-unto the immediate chastiser; manyave-unto the angry.

Let me offer my obeisances unto the angry Lord Śiva, who is simultaneously the very ferocious great demigod and the fulfiller of all material desires. He is all-auspicious and forgiving, but his anger can immediately move him to chastise.

Diti prayed for the mercy of Lord Śiva very cleverly. She prayed: "The lord can cause me to cry, but if he likes he can also stop my crying because he is Āśutoṣa. He is so great that if he likes he can immediately destroy my pregnancy, but by his mercy he can also fulfill my desire that my pregnancy not be spoiled. Because he is all-auspicious, it is not difficult for him to excuse me from being punished, although he is now ready to punish me because I have moved his great anger. He appears like a man, but he is the lord of all men."

TEXT 36

sa naḥ prasīdatāṁ bhāmo

bhagavān urv-anugrahaḥ

vyādhasyāpy anukampyānāṁ

strīṇāṁ devaḥ satī-patiḥ

SYNONYMS

saḥ-he; naḥ-with us; prasīdatām-be pleased; bhāmaḥ-brother-in-law; bhagavān-the personality of all opulences; uru-very great; anugrahaḥ-merciful; vyādhasya-of the hunter; api-also; anukampyānām-of the objects of mercy; strīṇām-of the women; devaḥ-the worshipable lord; satī-patiḥ-the husband of Satī (the chaste).

Let him be pleased with us, since he is my brother-in-law, the husband of my sister Satī. He is also the worshipable lord of all women. He is the personality of all opulences and can show mercy towards women, who are excused even by the uncivilized hunters.

Lord Śiva is the husband of Satī, one of the sisters of Diti. Diti invoked the pleasure of her sister Satī so that Satī would request her husband to excuse her. Besides that, Lord Śiva is the worshipable lord of all women. He is naturally very kind towards women, on whom even the uncivilized hunters also show their mercy. Since Lord Śiva is himself associated with women, he knows very well their defective nature, and he might not take very seriously Diti's unavoidable offense, which occurred due to her faulty nature. Every virgin girl is supposed to be a devotee of Lord Śiva. Diti remembered her childhood worship of Lord Śiva and begged his mercy.

TEXT 37

maitreya uvāca

sva-sargasyāśiṣaṁ lokyām

āśāsānāṁ pravepatīm

nivṛtta-sandhyā-niyamo

bhāryām āha prajāpatiḥ

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; sva-sargasya-of her own children; āśiṣam-welfare; lokyām-in the world; āśāsānām-desiring; pravepatīm-while trembling; nivṛtta-averted from; sandhyā-niyamaḥ-the rules and regulations of evening; bhāryām-unto the wife; āha-said; prajāpatiḥ-the progenitor.

Maitreya said: The great sage Kaśyapa thus addressed his wife, who was trembling because of fear that her husband was offended. She understood that he had been dissuaded from his daily duties of offering evening prayers, yet she desired the welfare of her children in the world.

TEXT 38

kaśyapa uvāca

aprāyatyād ātmanas te

doṣān mauhūrtikād uta

man-nideśāticāreṇa

devānāṁ cātihelanāt

SYNONYMS

kaśyapaḥ uvāca-the learned brāhmaṇa Kaśyapa said; aprāyatyāt-because of the pollution; ātmanaḥ-of the mind; te-your; doṣāt-because of defilement; mauhūrtikāt-in terms of the moment; uta-also; mat-my; nideśa-direction; aticāreṇa-being too neglectful; devānām-of the demigods; ca-also; atihelanāt-being too apathetic.

The learned Kaśyapa said: Because of your mind's being polluted, because of defilement of the particular time, because of your negligence of my directions, and because of your being apathetic to the demigods, everything was inauspicious.

The conditions for having good progeny in society are that the husband should be disciplined in religious and regulative principles and the wife should be faithful to the husband. In Bhagavad-gītā (7.11) it is said that sexual intercourse according to religious principles is a representation of Kṛṣṇa consciousness. Before engaging in sexual intercourse, both the husband and the wife must consider their mental condition, the particular time, the husband's direction, and obedience to the demigods. According to Vedic society, there is a suitable auspicious time for sex life, which is called the time for garbhādhāna. Diti neglected all the principles of scriptural injunction, and therefore, although she was very anxious for auspicious children, she was informed that her children would not be worthy to be the sons of a brāhmaṇa. There is a clear indication herein that a brāhmaṇa's son is not always a brāhmaṇa. Personalities like Rāvaṇa and Hiraṇyakaśipu were actually born of brāhmaṇas, but they were not accepted as brāhmaṇas because their fathers did not follow the regulative principles for their birth. Such children are called demons, or Rākṣasas. There were only one or two Rākṣasas in the previous ages due to negligence of the disciplinary methods, but during the age of Kali there is no discipline in sex life. How, then, can one expect good children? Certainly unwanted children cannot be a source of happiness in society, but through the Kṛṣṇa consciousness movement they can be raised to the human standard by chanting the holy name of God. That is the unique contribution of Lord Caitanya to human society.

TEXT 39

bhaviṣyatas tavābhadrāv

abhadre jāṭharādhamau

lokān sa-pālāṁs trīṁś caṇḍi

muhur ākrandayiṣyataḥ

SYNONYMS

bhaviṣyataḥ-will take birth; tava-your; abhadrau-two contemptuous sons; abhadre-O unlucky one; jāṭhara-adhamau-born of a condemned womb; lokān-all planets; sa-pālān-with their rulers; trīn-three; caṇḍi-haughty one; muhuḥ-constantly; ākran-dayiṣyataḥ-will cause lamentation.

O haughty one, you will have two contemptuous sons born of your condemned womb. Unlucky woman, they will cause constant lamentation to all the three worlds!

Contemptuous sons are born of the condemned womb of their mother. In Bhagavad-gītā (1.40) it is said, "When there is deliberate negligence of the regulative principles of religious life, the women as a class become polluted, and as a result there are unwanted children." This is especially true for boys; if the mother is not good, there cannot be good sons. The learned Kaśyapa could foresee the character of the sons who would be born of the condemned womb of Diti. The womb was condemned because of the mother's being too sexually inclined and thus transgressing all the laws and injunctions of the scriptures. In a society where such women are predominant, one should not expect good children.

TEXT 40

prāṇināṁ hanyamānānāṁ

dīnānām akṛtāgasām

strīṇāṁ nigṛhyamāṇānāṁ

kopiteṣu mahātmasu

SYNONYMS

prāṇinām-when the living entities; hanyamānānām-being killed; dīnānām-of the poor; akṛta-āgasām-of the faultless; strīṇām-of the women; nigṛhyamāṇānām-being tortured; kopiteṣu-being enraged; mahātmasu-when the great souls.

They will kill poor, faultless living entities, torture women and enrage the great souls.

Demoniac activities are predominant when innocent, faultless living entities are killed, women are tortured, and the great souls engaged in Kṛṣṇa consciousness are enraged. In a demoniac society, innocent animals are killed to satisfy the tongue, and women are tortured by unnecessary sexual indulgence. Where there are women and meat, there must be liquor and sex indulgence. When these are prominent in society, by God's grace one can expect a change in the social order by the Lord Himself or by His bona fide representative.

TEXT 41

tadā viśveśvaraḥ kruddho

bhagavāl loka-bhāvanaḥ

haniṣyaty avatīryāsau

yathādrīn śataparva-dhṛk

SYNONYMS

tadā-at that time; viśva-īśvaraḥ-the Lord of the universe; kruddhaḥ-in great anger; bhagavān-the Supreme Personality of Godhead; loka-bhāvanaḥ-desiring the welfare of the people in general; haniṣyati-will kill; avatīrya-descending Himself; asau-He; yathā-as if; adrīn-the mountains; śata-parva-dhṛk-the controller of the thunderbolt (Indra).

At that time the Lord of the universe, the Supreme Personality of Godhead, who is the well-wisher of all living entities, will descend and kill them, just as Indra smashes the mountains with his thunderbolts.

As stated in Bhagavad-gītā (4.8), the Lord descends as an incarnation to deliver the devotees and kill the miscreants. The Lord of the universe and of everything would appear to kill the sons of Diti because of their offending the devotees of the Lord. There are many agents of the Lord, such as Indra, Candra, Varuṇa, goddess Durgā, and Kālī, who can chastise any formidable miscreants in the world. The example of mountains being smashed by a thunderbolt is very appropriate. The mountain is considered the most strongly built body within the universe, yet it can be easily smashed by the arrangement of the Supreme Lord. The Supreme Personality of Godhead does not need to descend in order to kill any strongly built body; He comes down just for the sake of His devotees. Everyone is subject to the miseries offered by material nature, but because the activities of miscreants, such as killing innocent people and animals or torturing women, are harmful to everyone and are therefore a source of pain for the devotees, the Lord comes down. He descends only to give relief to His ardent devotees. The killing of the miscreant by the Lord is also the mercy of the Lord towards the miscreant, although apparently the Lord takes the side of the devotee. Since the Lord is absolute, there is no difference between His activities of killing the miscreants and favoring the devotees.

TEXT 42

ditir uvāca

vadhaṁ bhagavatā sākṣāt

sunābhodāra-bāhunā

āśāse putrayor mahyaṁ

mā kruddhād brāhmaṇād prabho

SYNONYMS

ditiḥ uvāca-Diti said; vadham-the killing; bhagavatā-by the Supreme Personality of Godhead; sākṣāt-directly; sunābha-with His Sudarśana weapon; udāra-very magnanimous; bāhunā-by the arms; āśāse-I desire; putrayoḥ-of the sons; mahyam-of mine; mā-never be it so; kruddhāt-by the rage; brāhmaṇāt-of the brāhmaṇas; prabho-O my husband.

Diti said: It is very good that my sons will be magnanimously killed by the arms of the Personality of Godhead with His Sudarśana weapon. O my husband, may they never be killed by the wrath of the brāhmaṇa devotees.

When Diti heard from her husband that the great souls would be angered by the activities of her sons, she was very anxious. She thought that her sons might be killed by the wrath of the brāhmaṇas. The Lord does not appear when the brāhmaṇas become angry at someone, because the wrath of a brāhmaṇa is sufficient in itself. He certainly appears, however, when His devotee simply becomes sorry. A devotee of the Lord never prays to the Lord to appear for the sake of the troubles the miscreants cause for him, and he never bothers Him by asking for protection. Rather, the Lord is anxious to give protection to the devotees. Diti knew well that the killing of her sons by the Lord would also be His mercy, and therefore she says that the wheel and arms of the Lord are magnanimous. If someone is killed by the wheel of the Lord and is thus fortunate enough to see the arms of the Lord, that is sufficient for his liberation. Such good fortune is not achieved even by the great sages.

TEXT 43

na brahma-daṇḍa-dagdhasya

na bhūta-bhayadasya ca

nārakāś cānugṛhṇanti

yāṁ yāṁ yonim asau gataḥ

SYNONYMS

na-never; brahma-daṇḍa-punishment by a brāhmaṇa; dagdhasya-of one who is so punished; na-neither; bhūta-bhaya-dasya-of one who is always fearful to the living entities; ca-also; nārakāḥ-those condemned to hell; ca-also; anugṛhṇanti-do any favor; yām yām-whichever; yonim-species of life; asau-the offender; gataḥ-goes.

A person who is condemned by a brāhmaṇa or is always fearful to other living entities is not favored either by those who are already in hell or by those in the species in which he is born.

A practical example of a condemned species of life is the dog. Dogs are so condemned that they never show any sympathy to their contemporaries.

TEXTS 44–45

kaśyapa uvāca

kṛta-śokānutāpena

sadyaḥ pratyavamarśanāt

bhagavaty uru-mānāc ca

bhave mayy api cādarāt

putrasyaiva ca putrāṇāṁ

bhavitaikaḥ satāṁ mataḥ

gāsyanti yad-yaśaḥ śuddhaṁ

bhagavad-yaśasā samam

SYNONYMS

kaśyapaḥ uvāca-the learned Kaśyapa said; kṛta-śoka-having lamented; anutāpena-by penitence; sadyaḥ-immediately; pratyavamarśanāt-by proper deliberation; bhagavati-unto the Supreme Personality of Godhead; uru-great; mānāt-adoration; ca-and; bhave-unto Lord Śiva; mayi api-unto me also; ca-and; ādarāt-by respect; putrasya-of the son; eva-certainly; ca-and; putrāṇām-of the sons; bhavitā-shall be born; ekaḥ-one; satām-of the devotees; mataḥ-approved; gāsyanti-will broadcast; yat-of whom; yaśaḥ-recognition; śuddham-transcendental; bhagavat-of the Personality of Godhead; yaśasā-with recognition; samam-equally.

The learned Kaśyapa said: Because of your lamentation, penitence and proper deliberation, and also because of your unflinching faith in the Supreme Personality of Godhead and your adoration for Lord Śiva and me, one of the sons [Prahlāda] of your son [Hiraṇyakaśipu] will be an approved devotee of the Lord, and his fame will be broadcast equally with that of the Personality of Godhead.

TEXT 46

yogair hemeva durvarṇaṁ

bhāvayiṣyanti sādhavaḥ

nirvairādibhir ātmānaṁ

yac-chīlam anuvartitum

SYNONYMS

yogaiḥ-by the rectifying processes; hema-gold; iva-like; durvarṇam-inferior quality; bhāvayiṣyanti-will purify; sādhavaḥ-saintly persons; nirvaira-ādibhiḥ-by practice of freedom from animosity, etc.; ātmānam-the self; yat-whose; śīlam-character; anuvartitum-to follow in the footsteps.

In order to follow in his footsteps, saintly persons will try to emulate his character by practicing freedom from animosity, just as the purifying processes rectify gold of inferior quality.

Yoga practice, the process of purifying one's existential identity, is based mainly on self-control. Without self-control one cannot practice freedom from animosity. In the conditional state, every living being is envious of another living being, but in the liberated state there is an absence of animosity. Prahlāda Mahārāja was tortured by his father in so many ways, yet after the death of his father he prayed for his father's liberation by the Supreme Personality of Godhead. He did not ask any benediction that he might have asked, but he prayed that his atheistic father might be liberated. He never cursed any of the persons who engaged in torturing him at the instigation of his father.

TEXT 47

yat-prasādād idaṁ viśvaṁ

prasīdati yad-ātmakam

sa sva-dṛg bhagavān yasya

toṣyate 'nanyayā dṛśā

SYNONYMS

yat-by whose; prasādāt-mercy of; idam-this; viśvam-universe; prasīdati-becomes happy; yat-whose; ātmakam-because of His omnipotence; saḥ-He; sva-dṛk-taking special care for His devotees; bhagavān-the Supreme Personality of Godhead; yasya-whose; toṣyate-becomes pleased; ananyayā-without deviation; dṛśā-by intelligence.

Everyone will be pleased with him because the Personality of Godhead, the supreme controller of the universe, is always satisfied with a devotee who does not wish for anything beyond Him.

The Supreme Personality of Godhead is situated everywhere as the Supersoul, and He can dictate to anyone and everyone as He likes. The would-be grandson of Diti, who was predicted to be a great devotee, would be liked by everyone, even by the enemies of his father, because he would have no other vision besides the Supreme Personality of Godhead. A pure devotee of the Lord sees the presence of his worshipable Lord everywhere. The Lord reciprocates in such a way that all living entities in whom the Lord is dwelling as the Supersoul also like a pure devotee because the Lord is present in their hearts and can dictate to them to be friendly to His devotee. There are many instances in history wherein even the most ferocious animal became friendly to a pure devotee of the Lord.

TEXT 48

sa vai mahā-bhāgavato mahātmā

mahānubhāvo mahatāṁ mahiṣṭhaḥ

pravṛddha-bhaktyā hy anubhāvitāśaye

niveśya vaikuṇṭham imaṁ vihāsyati

SYNONYMS

saḥ-he; vai-certainly; mahā-bhāgavataḥ-the topmost devotee; mahā-ātmā-expanded intelligence; mahā-anubhāvaḥ-expanded influence; mahatām-of the great souls; mahiṣṭhaḥ-the greatest; pravṛddha-well matured; bhaktyā-by devotional service; hi-certainly; anubhāvita-being situated in the anubhāva stage of ecstasy; āśaye-in the mind; niveśya-entering; vaikuṇṭham-in the spiritual sky; imam-this (material world); vihāsyati-will quit.

That topmost devotee of the Lord will have expanded intelligence and expanded influence and will be the greatest of the great souls. Due to matured devotional service, he will certainly be situated in transcendental ecstasy and will enter the spiritual sky after quitting this material world.

There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva. Continual perfect love of Godhead is called sthāyi-bhāva, and when it is performed in a particular type of transcendental relationship it is called anubhāva. But the stage of mahābhāva is visible amongst the personal pleasure potential energies of the Lord. It is understood that the grandson of Diti, namely Prahlāda Mahārāja, would constantly meditate on the Lord and reiterate His activities. Because he would constantly remain in meditation, he would easily transfer himself to the spiritual world after quitting his material body. Such meditation is still more conveniently performed by chanting and hearing the holy name of the Lord. This is especially recommended in this age of Kali.

TEXT 49

alampaṭaḥ śīla-dharo guṇākaro

hṛṣṭaḥ pararddhyā vyathito duḥkhiteṣu

abhūta-śatrur jagataḥ śoka-hartā

naidāghikaṁ tāpam ivoḍurājaḥ

SYNONYMS

alampaṭaḥ-virtuous; śīla-dharaḥ-qualified; guṇa-ākaraḥ-reservoir of all good qualities; hṛṣṭaḥ-jolly; para-ṛddhyā-by others' happiness; vyathitaḥ-distressed; duḥkhiteṣu-in others' unhappiness; abhūta-śatruḥ-without enemies; jagataḥ-of all the universe; śoka-hartā-destroyer of lamentation; naidāghikam-due to the summer sun; tāpam-distress; iva-likened; uḍu-rājaḥ-the moon.

He will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others' happiness, distressed in others' distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes, like the pleasant moon after the summer sun.

Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone's Kṛṣṇa consciousness. This is the panacea for all miseries.

TEXT 50

antar bahiś cāmalam abja-netraṁ

sva-pūruṣecchānugṛhīta-rūpam

pautras tava śrī-lalanā-lalāmaṁ

draṣṭā sphurat-kuṇḍala-maṇḍitānanam

SYNONYMS

antaḥ-within; bahiḥ-without; ca-also; amalam-spotless; abja-netram-lotus eyes; sva-pūruṣa-own devotee; icchā-anugṛhīta-rūpam-accepting form according to desire; pautraḥ-grandchild; tava-your; śrī-lalanā-beautiful goddess of fortune; lalāmam-decorated; draṣṭā-will see; sphurat-kuṇḍala-with brilliant earrings; maṇḍita-decorated; ānanam-face.

Your grandson will be able to see, inside and outside, the Supreme Personality of Godhead, whose wife is the beautiful goddess of fortune. The Lord can assume the form desired by the devotee, and His face is always beautifully decorated with earrings.

It is predicted herewith that the grandson of Diti, Prahlāda Mahārāja, would not only see the Personality of Godhead within himself by meditation but would also be able to see Him personally with his eyes. This direct vision is possible only for one who is highly elevated in Kṛṣṇa consciousness, for the Lord is not possible to see with material eyes. The Supreme Personality of Godhead has multifarious eternal forms such as Kṛṣṇa, Baladeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Vāsudeva, Nārāyaṇa, Rāma, Nṛsiṁha, Varāha and Vāmana, and the devotee of the Lord knows all those Viṣṇu forms. A pure devotee becomes attached to one of the eternal forms of the Lord, and the Lord is pleased to appear before him in the form desired. A devotee does not imagine something whimsical about the form of the Lord, nor does he ever think that the Lord is impersonal and can assume a form desired by the nondevotee. The nondevotee has no idea of the form of the Lord, and thus he cannot think of any one of the above-mentioned forms. But whenever a devotee sees the Lord, he sees Him in a most beautifully decorated form, accompanied by His constant companion the goddess of fortune, who is eternally beautiful.

TEXT 51

maitreya uvāca

śrutvā bhāgavataṁ pautram

amodata ditir bhṛśam

putrayoś ca vadhaṁ kṛṣṇād

viditvāsīn mahā-manāḥ

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; śrutvā-by hearing; bhāgavatam-to be a great devotee of the Lord; pautram-grandson; amodata-took pleasure; ditiḥ-Diti; bhṛśam-very greatly; putrayoḥ-of two sons; ca-also; vadham-the killing; kṛṣṇāt-by Kṛṣṇa; viditvā-knowing this; āsīt-became; mahā-manāḥ-highly pleased in mind.

The sage Maitreya said: Hearing that her grandson would be a great devotee and that her sons would be killed by Kṛṣṇa, Diti was highly pleased in mind.

Diti was very aggrieved to learn that because of her untimely pregnancy her sons would be demons and would fight with the Lord. But when she heard that her grandson would be a great devotee and that her two sons would be killed by the Lord, she was very satisfied. As the wife of a great sage and the daughter of a great Prajāpati, Dakṣa, she knew that being killed by the Personality of Godhead is a great fortune. Since the Lord is absolute, His acts of violence and nonviolence are both on the absolute platform. There is no difference in such acts of the Lord. Mundane violence and nonviolence have nothing to do with the Lord's acts. A demon killed by Him attains the same result as one who attains liberation after many, many births of penance and austerity. The word bhṛśam is significant herein because it indicates that Diti was pleased beyond her expectations.

Thus end the Bhaktivedanta purports of the Third Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Pregnancy of Diti in the Evening."

Chapter Fifteen

Description of the Kingdom of God

TEXT 1

maitreya uvāca

prājāpatyaṁ tu tat tejaḥ

para-tejo-hanaṁ ditiḥ

dadhāra varṣāṇi śataṁ

śaṅkamānā surārdanāt

SYNONYMS

maitreyaḥ uvāca-the sage Maitreya said; prājāpatyam-of the great Prajāpati; tu-but; tat tejaḥ-his powerful semen; para-tejaḥ-others' prowess; hanam-troubling; ditiḥ-Diti (Kaśyapa's wife); dadhāra-bore; varṣāṇi-years; śatam-hundred; śaṅkamānā-being doubtful; sura-ardanāt-disturbing to the demigods.

Śrī Maitreya said: My dear Vidura, Diti, the wife of the sage Kaśyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kaśyapa Muni, which was meant to give trouble to others, for one hundred years.

The great sage Śrī Maitreya was explaining to Vidura the activities of the demigods, including Lord Brahmā. When Diti heard from her husband that the sons she bore within her abdomen would be causes of disturbances to the demigods, she was not very happy. There are two classes of men-devotees and nondevotees. Nondevotees are called demons, and devotees are called demigods. No sane man or woman can tolerate the nondevotees' giving trouble to devotees. Diti, therefore, was reluctant to give birth to her babies; she waited for one hundred years so that at least she could save the demigods from the disturbance for that period.

TEXT 2

loke tenāhatāloke

loka-pālā hataujasaḥ

nyavedayan viśva-sṛje

dhvānta-vyatikaraṁ diśām

SYNONYMS

loke-within this universe; tena-by the force of the pregnancy of Diti; āhata-being devoid of; āloke-light; loka-pālāḥ-the demigods of various planets; hata-ojasaḥ-whose prowess was diminished; nyavedayan-asked; viśva-sṛje-Brahmā; dhvānta-vyatikaram-expansion of darkness; diśām-in all directions.

By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahmā, "What is this expansion of darkness in all directions?"

It appears from this verse of Śrīmad-Bhāgavatam that the sun is the source of light for all the planets in the universe. The modern scientific theory which states that there are many suns in each universe is not supported by this verse. It is understood that in each universe there is only one sun, which supplies light to all the planets. In Bhagavad-gītā the moon is also stated to be one of the stars. There are many stars, and when we see them glittering at night we can understand that they are reflectors of light; just as moonlight is a reflection of sunlight, other planets also reflect sunlight, and there are many other planets which cannot be seen by our naked eyes. The demoniac influence of the sons in the womb of Diti expanded darkness throughout the universe.

TEXT 3

devā ūcuḥ

tama etad vibho vettha

saṁvignā yad vayaṁ bhṛśam

na hy avyaktaṁ bhagavataḥ

kālenāspṛṣṭa-vartmanaḥ

SYNONYMS

devāḥ ūcuḥ-the demigods said; tamaḥ-darkness; etat-this; vibho-O great one; vettha-you know; saṁvignāḥ-very anxious; yat-because; vayam-we; bhṛśam-very much; na-not; hi-because; avyaktam-unmanifest; bhagavataḥ-of You (the Supreme Personality of Godhead); kālena-by time; aspṛṣṭa-untouched; vartmanaḥ-whose way.

The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you.

Brahmā is addressed herein as Vibhu and as the Personality of Godhead. He is the Supreme Personality of Godhead's incarnation of the mode of passion in the material world. He is nondifferent, in the representative sense, from the Supreme Personality of Godhead, and therefore the influence of time cannot affect him. The influence of time, which manifests as past, present and future, cannot touch higher personalities like Brahmā and other demigods. Sometimes demigods and great sages who have attained such perfection are called tri-kāla jña.

TEXT 4

deva-deva jagad-dhātar

lokanātha-śikhāmaṇe

pareṣām apareṣāṁ tvaṁ

bhūtānām asi bhāva-vit

SYNONYMS

deva-deva-O god of the demigods; jagat-dhātaḥ-O sustainer of the universe; lokanātha-śikhāmaṇe-O head jewel of all the demigods in other planets; pareṣām-of the spiritual world; apareṣām-of the material world; tvam-you; bhūtānām-of all living entities; asi-are; bhāva-vit-knowing the intentions.

O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds.

Because Brahmā is almost on an equal footing with the Personality of Godhead, he is addressed here as the god of the demigods, and because he is the secondary creator of this universe, he is addressed as the sustainer of the universe. He is the head of all the demigods, and therefore he is addressed here as the head jewel of the demigods. It is not difficult for him to understand everything which is happening in both the spiritual and material worlds. He knows everyone's heart and everyone's intentions. Therefore he was requested to explain this incident. Why was the pregnancy of Diti causing such anxieties all over the universe?

TEXT 5

namo vijñāna-vīryāya

māyayedam upeyuṣe

gṛhīta-guṇa-bhedāya

namas te 'vyakta-yonaye

SYNONYMS

namaḥ-respectful obeisances; vijñāna-vīryāya-O original source of strength and scientific knowledge; māyayā-by the external energy; idam-this body of Brahmā; upeyuṣe-having obtained; gṛhīta-accepting; guṇa-bhedāya-the differentiated mode of passion; namaḥ te-offering obeisances unto you; avyakta-unmanifested; yonaye-source.

O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you!

The Vedas are the original scientific knowledge for all departments of understanding, and this knowledge of the Vedas was first impregnated into the heart of Brahmā by the Supreme Personality of Godhead. Therefore Brahmā is the original source of all scientific knowledge. He is born directly from the transcendental body of Garbhodakaśāyī Viṣṇu, who is never seen by any creature of this material universe and therefore always remains unmanifested. Brahmā is stated here to be born of the unmanifested. He is the incarnation of the mode of passion in material nature, which is the separated, external energy of the Supreme Lord.

TEXT 6

ye tvānanyena bhāvena

bhāvayanty ātma-bhāvanam

ātmani prota-bhuvanaṁ

paraṁ sad-asad-ātmakam

SYNONYMS

ye-those who; tvā-on you; ananyena-without deviation; bhāvena-with devotion; bhāvayanti-meditate; ātma-bhāvanam-who generates all living entities; ātmani-within your self; prota-linked; bhuvanam-all the planets; param-the supreme; sat-effect; asat-cause; ātmakam-generator.

O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.

TEXT 7

teṣāṁ supakva-yogānāṁ

jita-śvāsendriyātmanām

labdha-yuṣmat-prasādānāṁ

na kutaścit parābhavaḥ

SYNONYMS

teṣām-of them; su-pakva-yogānām-who are mature mystics; jita-controlled; śvāsa-breath; indriya-the senses; ātmanām-the mind; labdha-attained; yuṣmat-your; prasādānām-mercy; na-not; kutaścit-anywhere; parābhavaḥ-defeat.

There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.

The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogī. It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (Bhāg. 6.17.28).

TEXT 8

yasya vācā prajāḥ sarvā

gāvas tantyeva yantritāḥ

haranti balim āyattās

tasmai mukhyāya te namaḥ

SYNONYMS

yasya-of whom; vācā-by the Vedic directions; prajāḥ-living entities; sarvāḥ-all; gāvaḥ-bulls; tantyā-by a rope; iva-as; yantritāḥ-are directed; haranti-offer, take away; balim-presentation, ingredients for worship; āyattāḥ-under control; tasmai-unto him; mukhyāya-unto the chief person; te-unto you; namaḥ-respectful obeisances.

All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect!

The Vedic literatures are the laws of the Supreme Personality of Godhead. One cannot violate the injunctions given in the Vedic literatures any more than one can violate the state laws. Any living creature who wants real benefit in life must act according to the direction of the Vedic literature. The conditioned souls who have come to this material world for material sense gratification are regulated by the injunctions of the Vedic literature. Sense gratification is just like salt. One cannot take too much or too little, but one must take some salt in order to make one's foodstuff palatable. Those conditioned souls who have come to this material world should utilize their senses according to the direction of the Vedic literature, otherwise they will be put into a more miserable condition of life. No human being or demigod can enact laws like those of the Vedic literature because the Vedic regulations are prescribed by the Supreme Lord.

TEXT 9

sa tvaṁ vidhatsva śaṁ bhūmaṁs

tamasā lupta-karmaṇām

adabhra-dayayā dṛṣṭyā

āpannān arhasīkṣitum

SYNONYMS

saḥ-he; tvam-you; vidhatsva-perform; śam-good fortune; bhūman-O great lord; tamasā-by the darkness; lupta-have been suspended; karmaṇām-of prescribed duties; adabhra-magnanimous, without reservation; dayayā-mercy; dṛṣṭyā-by your glance; āpannān-us, the surrendered; arhasi-are able; īkṣitum-to see.

The demigods prayed to Brahmā: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended.

Because of complete darkness throughout the universe, the regular activities and engagements of all the different planets were suspended. In the North and South Poles of this planet there are sometimes no divisions of day and night; similarly, when the sunlight does not approach the different planets within the universe, there is no distinction between day and night.

TEXT 10

eṣa deva diter garbha

ojaḥ kāśyapam arpitam

diśas timirayan sarvā

vardhate 'gnir ivaidhasi

SYNONYMS

eṣaḥ-this; deva-O lord; diteḥ-of Diti; garbhaḥ-womb; ojaḥ-semen; kāśyapam-of Kaśyapa; arpitam-deposited; diśaḥ-directions; timirayan-causing complete darkness; sarvāḥ-all; vardhate-overloads; agniḥ-fire; iva-as; edhasi-fuel.

As fuel overloads a fire, so the embryo created by the semen of Kaśyapa in the womb of Diti has caused complete darkness throughout the universe.

The darkness throughout the universe is explained herewith as being caused by the embryo created in the womb of Diti by the semen of Kaśyapa.

TEXT 11

maitreya uvāca

sa prahasya mahā-bāho

bhagavān śabda-gocaraḥ

pratyācaṣṭātma-bhūr devān

prīṇan rucirayā girā

SYNONYMS

maitreyaḥ uvāca-Maitreya said; saḥ-he; prahasya-smiling; mahā-bāho-O mighty-armed (Vidura); bhagavān-the possessor of all opulences; śabda-gocaraḥ-who is understood by transcendental sound vibration; pratyācaṣṭa-replied; ātma-bhūḥ-Lord Brahmā; devān-the demigods; prīṇan-satisfying; rucirayā-with sweet; girā-words.

Śrī Maitreya said: Thus Lord Brahmā, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer.

Brahmā could understand the misdeeds of Diti, and therefore he smiled at the whole situation. He replied to the demigods present there in words they could understand.

TEXT 12

brahmovāca

mānasā me sutā yuṣmat-

pūrvajāḥ sanakādayaḥ

cerur vihāyasā lokāl

lokeṣu vigata-spṛhāḥ

SYNONYMS

brahmā uvāca-Lord Brahmā said; mānasāḥ-born from the mind; me-my; sutāḥ-sons; yuṣmat-than you; pūrva-jāḥ-born previously; sanaka-ādayaḥ-headed by Sanaka; ceruḥ-traveled; vihāyasā-by traveling in outer space or flying in the sky; lokān-to the material and spiritual worlds; lokeṣu-among the people; vigata-spṛhāḥ-without any desire.

Lord Brahmā said: My four sons Sanaka, Sanātana, Sanandana and Sanat-kumāra, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire.

When we speak of desire we refer to desire for material sense gratification. Saintly persons like Sanaka, Sanātana, Sanandana and Sanat-kumāra have no material desire, but sometimes they travel all over the universe, out of their own accord, to preach devotional service.

TEXT 13

ta ekadā bhagavato

vaikuṇṭhasyāmalātmanaḥ

yayur vaikuṇṭha-nilayaṁ

sarva-loka-namaskṛtam

SYNONYMS

te-they; ekadā-once upon a time; bhagavataḥ-of the Supreme Personality of Godhead; vaikuṇṭhasya-of Lord Viṣṇu; amala-ātmanaḥ-being freed from all material contamination; yayuḥ-entered; vaikuṇṭha-nilayam-the abode named Vaikuṇṭha; sarva-loka-by the residents of all the material planets; namaskṛtam-worshiped.

After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikuṇṭhas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets.

The material world is full of cares and anxieties. In any one of the planets, beginning from the highest down to the lowest, Pātāla, every living creature must be full of cares and anxieties because in the material planets one cannot live eternally. The living entities, however, are actually eternal. They want an eternal home, an eternal residence, but because of accepting a temporal abode in the material world, they are naturally full of anxiety. In the spiritual sky the planets are called Vaikuṇṭha because the residents of these planets are free from all anxieties. For them there is no question of birth, death, old age and diseases, and therefore they are not anxious. On the other hand, the residents of the material planets are always afraid of birth, death, disease and old age, and therefore they are full of anxieties.

TEXT 14

vasanti yatra puruṣāḥ

sarve vaikuṇṭha-mūrtayaḥ

ye 'nimitta-nimittena

dharmeṇārādhayan harim

SYNONYMS

vasanti-they live; yatra-where; puruṣāḥ-persons; sarve-all; vaikuṇṭha-mūrtayaḥ-having a four-handed form similar to that of the Supreme Lord, Viṣṇu; ye-those Vaikuṇṭha persons; animitta-without desire for sense gratification; nimittena-caused by; dharmeṇa-by devotional service; ārādhayan-continuously worshiping; harim-unto the Supreme Personality of Godhead.

In the Vaikuṇṭha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.

The residents and the form of living in Vaikuṇṭha are described in this verse. The residents are all like the Supreme Personality of Godhead Nārāyaṇa. In the Vaikuṇṭha planets Kṛṣṇa's plenary feature as four-handed Nārāyaṇa is the predominating Deity, and the residents of Vaikuṇṭhaloka are also four-handed, just contrary to our conception here in the material world. Nowhere in the material world do we find a human being with four hands. In Vaikuṇṭhaloka there is no occupation but the service of the Lord, and this service is not rendered with a purpose. Although every service has a particular result, the devotees never aspire for the fulfillment of their own desires; their desires are fulfilled by rendering transcendental loving service to the Lord.

TEXT 15

yatra cādyaḥ pumān āste

bhagavān śabda-gocaraḥ

sattvaṁ viṣṭabhya virajaṁ

svānāṁ no mṛḍayan vṛṣaḥ

SYNONYMS

yatra-in the Vaikuṇṭha planets; ca-and; ādyaḥ-original; pumān-person; āste-is there; bhagavān-the Supreme Personality of Godhead; śabda-gocaraḥ-understood through the Vedic literature; sattvam-the mode of goodness; viṣṭabhya-accepting; virajam-uncontaminated; svānām-of His own associates; naḥ-us; mṛḍayan-increasing happiness; vṛṣaḥ-the personification of religious principles.

In the Vaikuṇṭha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.

The kingdom of the Supreme Personality of Godhead in the spiritual sky cannot be understood by any process other than hearing from the description of the Vedas. No one can go see it. In this material world also, one who is unable to pay to go to a far distant place by motorized conveyances can only understand about that place from authentic books. Similarly, the Vaikuṇṭha planets in the spiritual sky are beyond this material sky. The modern scientists who are trying to travel in space are having difficulty going even to the nearest planet, the moon, to say nothing of the highest planets within the universe. There is no possibility that they can go beyond the material sky, enter the spiritual sky and see for themselves the spiritual planets, Vaikuṇṭha. Therefore, the kingdom of God in the spiritual sky can be understood only through the authentic descriptions of the Vedas and Purāṇas.

In the material world there are three modes of material qualities-goodness, passion and ignorance-but in the spiritual world there is no trace of the modes of passion and ignorance; there is only the mode of goodness, which is uncontaminated by any tinge of ignorance or passion. In the material world, even if a person is completely in goodness, he is sometimes subject to be polluted by tinges of the modes of ignorance and passion. But in the Vaikuṇṭha world, the spiritual sky, only the mode of goodness in its pure form exists. The Lord and His devotees reside in the Vaikuṇṭha planets, and they are of the same transcendental quality, namely, śuddha-sattva, the mode of pure goodness. The Vaikuṇṭha planets are very dear to the Vaiṣṇavas, and for the progressive march of the Vaiṣṇavas toward the kingdom of God, the Lord Himself helps His devotees.

TEXT 16

yatra naiḥśreyasaṁ nāma

vanaṁ kāma-dughair drumaiḥ

sarvartu-śrībhir vibhrājat

kaivalyam iva mūrtimat

SYNONYMS

yatra-in the Vaikuṇṭha planets; naiḥśreyasam-auspicious; nāma-named; vanam-forests; kāma-dughaiḥ-yielding desire; drumaiḥ-with trees; sarva-all; ṛtu-seasons; śrībhiḥ-with flowers and fruits; vibhrājat-splendid; kaivalyam-spiritual; iva-as; mūrtimat-personal.

In those Vaikuṇṭha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuṇṭha planets is spiritual and personal.

In the Vaikuṇṭha planets the land, the trees, the fruits and flowers and the cows-everything-is completely spiritual and personal. The trees are desire trees. On this material planet the trees can produce fruits and flowers according to the order of material energy, but in the Vaikuṇṭha planets the trees, the land, the residents and the animals are all spiritual. There is no difference between the tree and the animal or the animal and the man. Here the word mūrtimat indicates that everything has a spiritual form. Formlessness, as conceived by the impersonalists, is refuted in this verse; in the Vaikuṇṭha planets, although everything is spiritual, everything has a particular form. The trees and the men have form, and because all of them, although differently formed, are spiritual, there is no difference between them.

TEXT 17

vaimānikāḥ sa-lalanāś caritāni śaśvad

gāyanti yatra śamala-kṣapaṇāni bhartuḥ

antar-jale 'nuvikasan-madhu-mādhavīnāṁ

gandhena khaṇḍita-dhiyo 'py anilaṁ kṣipantaḥ

SYNONYMS

vaimānikāḥ-flying in their airplanes; sa-lalanāḥ-along with their wives; caritāni-activities; śaśvat-eternally; gāyanti-sing; yatra-in those Vaikuṇṭha planets; śamala-all inauspicious qualities; kṣapaṇāni-devoid of; bhartuḥ-of the Supreme Lord; antaḥ-jale-in the midst of the water; anuvikasat-blossoming; madhu-fragrant, laden with honey; mādhavīnām-of the mādhavī flowers; gandhena-by the fragrance; khaṇḍita-disturbed; dhiyaḥ-minds; api-even though; anilam-breeze; kṣipantaḥ-deriding.

In the Vaikuṇṭha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming mādhavī flowers, which are fragrant and laden with honey.

It appears from this verse that the Vaikuṇṭha planets are full of all opulences. There are airplanes in which the inhabitants travel in the spiritual sky with their sweethearts. There is a breeze carrying the fragrance of blossoming flowers, and this breeze is so nice that it also carries the honey of the flowers. The inhabitants of Vaikuṇṭha, however, are so interested in glorifying the Lord that they do not like the disturbance of such a nice breeze while they are chanting the Lord's glories. In other words, they are pure devotees. They consider glorification of the Lord more important than their own sense gratification. In the Vaikuṇṭha planets there is no question of sense gratification. To smell the fragrance of a blossoming flower is certainly very nice, but it is simply for sense gratification. The inhabitants of Vaikuṇṭha give first preference to the service of the Lord, not their own sense gratification. Serving the Lord in transcendental love yields such transcendental pleasure that, in comparison, sense gratification is counted as insignificant.

TEXT 18

pārāvatānyabhṛta-sārasa-cakravāka-

dātyūha-haṁsa-śuka-tittiri-barhiṇāṁ yaḥ

kolāhalo viramate 'cira-mātram uccair

bhṛṅgādhipe hari-kathām iva gāyamāne

SYNONYMS

pārāvata-pigeons; anyabhṛta-cuckoo; sārasa-crane; cakravāka-cakravāka; dātyūha-gallinule; haṁsa-swan; śuka-parrot; tittiri-partridge; barhiṇām-of the peacock; yaḥ-which; kolāhalaḥ-tumult; viramate-stops; acira-mātram-temporarily; uccaiḥ-loudly; bhṛṅga-adhipe-king of the bumblebees; hari-kathām-the glories of the Lord; iva-as; gāyamāne-while singing.

When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravāka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.

This verse reveals the absolute nature of Vaikuṇṭha. There is no difference between the birds there and the human residents. The situation in the spiritual sky is that everything is spiritual and variegated. Spiritual variegatedness means that everything is animate. There is nothing inanimate. Even the trees, the ground, the plants, the flowers, the birds and the beasts are all on the level of Kṛṣṇa consciousness. The special feature of Vaikuṇṭhaloka is that there is no question of sense gratification, In the material world even an ass enjoys his sound vibration, but in the Vaikuṇṭhas such nice birds as the peacock, the cakravāka and the cuckoo prefer to hear the vibration of the glories of the Lord from the bees. The principles of devotional service, beginning with hearing and chanting, are very prominent in the Vaikuṇṭha world.

TEXT 19

mandāra-kunda-kurabotpala-campakārṇa-

punnāga-nāga-bakulāmbuja-pārijātāḥ

gandhe 'rcite tulasikābharaṇena tasyā

yasmiṁs tapaḥ sumanaso bahu mānayanti

SYNONYMS

mandāra-mandāra; kunda-kunda; kuraba-kuraba; utpala-utpala; campaka-campaka; arṇa-arṇa flower; punnāga-punnāga; nāga-nāgakeśara; bakula-bakula; ambuja-lily; pārijātāḥ-pārijāta; gandhe-fragrance; arcite-being worshiped; tulasikā-tulasi; ābharaṇena-with a garland; tasyāḥ-of her; yasmin-in which Vaikuṇṭha; tapaḥ-austerity; su-manasaḥ-good minded, Vaikuṇṭha minded; bahu-very much; mānayanti-glorify.

Although flowering plants like the mandāra, kunda, kurabaka, utpala, campaka, arṇa, punnāga, nāgakeśara, bakula, lily and pārijāta are full of transcendental fragrance, they are still conscious of the austerities performed by tulasī, for tulasī is given special preference by the Lord, who garlands Himself with tulasī leaves.

The importance of tulasī leaves is very clearly mentioned here. Tulasī plants and their leaves are very important in devotional service. Devotees are recommended to water the tulasī tree every day and collect the leaves to worship the Lord. One time an atheistic svāmī remarked, "What is the use of watering the tulasī plant? It is better to water eggplant. By watering the eggplant one can get some fruits, but what is the use of watering the tulasī?" These foolish creatures, unacquainted with devotional service, sometimes play havoc with the education of people in general.

The most important thing about the spiritual world is that there is no envy among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasī. In the Vaikuṇṭha world entered by the four Kumāras, even the birds and flowers are conscious of service to the Lord.

TEXT 20

yat saṅkulaṁ hari-padānati-mātra-dṛṣṭair

vaidūrya-mārakata-hema-mayair vimānaiḥ

yeṣāṁ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ

kṛṣṇātmanāṁ na raja ādadhur utsmayādyaiḥ

SYNONYMS

yat-that Vaikuṇṭha abode; saṅkulam-is pervaded; hari-pada-at the two lotus feet of Hari, the Supreme Personality of Godhead; ānati-by obeisances; mātra-simply; dṛṣṭaiḥ-are obtained; vaidūrya-lapis lazuli; mārakata-emeralds; hema-gold; mayaiḥ-made of; vimānaiḥ-with airplanes; yeṣām-of those passengers; bṛhat-large; kaṭi-taṭāḥ-hips; smita-smiling; śobhi-beautiful; mukhyaḥ-faces; kṛṣṇa-in Kṛṣṇa; ātmanām-whose minds are absorbed; na-not; rajaḥ-sex desire; ādadhuḥ-stimulate; utsmaya-ādyaiḥ-by intimate friendly dealings, laughing and joking.

The inhabitants of Vaikuṇṭha travel in their airplanes made of lapis lazuli, emerald and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms.

In the material world, opulences are achieved by materialistic persons by dint of their labor. One cannot enjoy material prosperity unless he works very hard to achieve it. But the devotees of the Lord who are residents of Vaikuṇṭha have the opportunity to enjoy a transcendental situation of jewels and emeralds. Ornaments made of gold bedecked with jewels are achieved not by working hard but by the benediction of the Lord. In other words, devotees in the Vaikuṇṭha world, or even in this material world, cannot be poverty-stricken, as is sometimes supposed. They have ample opulences for enjoyment, but they need not labor to achieve them. It is also stated that in the Vaikuṇṭha world the consorts of the residents are many, many times more beautiful than we can find in this material world, even in the higher planets. It is specifically mentioned here that a woman's large hips are very attractive and they stimulate man's passion, but the wonderful feature of Vaikuṇṭha is that although the women have large hips and beautiful faces and are decorated with ornaments of emeralds and jewels, the men are so absorbed in Kṛṣṇa consciousness that the beautiful bodies of the women cannot attract them. In other words, there is enjoyment of the association of the opposite sex, but there is no sexual relationship. The residents of Vaikuṇṭha have a better standard of pleasure, so there is no need of sex pleasure.

TEXT 21

śrī rūpiṇī kvaṇayatī caraṇāravindaṁ

līlāmbujena hari-sadmani mukta-doṣā

saṁlakṣyate sphaṭika-kuḍya upeta-hemni

sammārjatīva yad-anugrahaṇe 'nya-yatnaḥ

SYNONYMS

śrī-Lakṣmī, the goddess of fortune; rūpiṇī-assuming a beautiful form; kvaṇayatī-tinkling; caraṇa-aravindam-lotus feet; līlā-ambujena-playing with a lotus flower; hari-sadmani-the house of the Supreme Personality; mukta-doṣā-freed from all faults; saṁlakṣyate-becomes visible; sphaṭika-crystal; kuḍye-walls; upeta-mixed; hemni-gold; sammārjatī iva-appearing like a sweeper; yat-anugrahaṇe-to receive her favor; anya-others'; yatnaḥ-very much careful.

The ladies in the Vaikuṇṭha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.

In the Brahma-saṁhitā it is stated that the Supreme Lord, Govinda, is always served in His abode by many, many millions of goddesses of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. These millions and trillions of goddesses of fortune who reside in the Vaikuṇṭha planets are not exactly consorts of the Supreme Personality of Godhead, but are the wives of the devotees of the Lord and also engage in the service of the Supreme Personality of Godhead. It is stated here that in the Vaikuṇṭha planets the houses are made of marble. Similarly, in the Brahma-saṁhitā it is stated that the ground on the Vaikuṇṭha planets is made of touchstone. Thus there is no need to sweep the stone in Vaikuṇṭha, for there is hardly any dust on it, but still, in order to satisfy the Lord, the ladies there always engage in dusting the marble walls. Why? The reason is that they are eager to achieve the grace of the Lord by doing so.

It is also stated here that in the Vaikuṇṭha planets the goddesses of fortune are faultless. Generally the goddess of fortune does not remain steadily in one place. Her name is Cañcalā, which means "one who is not steady." We find, therefore, that a man who is very rich may become the poorest of the poor. Another example is Rāvaṇa. Rāvaṇa took away Lakṣmī, Sītājī, to his kingdom, and instead of being happy by the grace of Lakṣmī, his family and his kingdom were vanquished. Thus Lakṣmī in the house of Rāvaṇa is Cañcalā, or unsteady. Men of Rāvaṇa's class want Lakṣmī only, without her husband, Nārāyaṇa; therefore they become unsteady due to Lakṣmījī. Materialistic persons find fault on the part of Lakṣmī, but in Vaikuṇṭha Lakṣmījī is fixed in the service of the Lord. In spite of her being the goddess of fortune, she cannot be happy without the grace of the Lord. Even the goddess of fortune needs the Lord's grace in order to be happy, yet in the material world even Brahmā, the highest created being, seeks the favor of Lakṣmī for happiness.

TEXT 22

vāpīṣu vidruma-taṭāsv amalāmṛtāpsu

preṣyānvitā nija-vane tulasībhir īśam

abhyarcatī svalakam unnasam īkṣya vaktram

uccheṣitaṁ bhagavatety amatāṅga yac-chrīḥ

SYNONYMS

vāpīṣu-in the ponds; vidruma-made of coral; taṭāsu-banks; amala-transparent; amṛta-nectarean; apsu-water; preṣyā-anvitā-surrounded by maidservants; nija-vane-in her own garden; tulasībhiḥ-with tulasī; īśam-the Supreme Lord; abhyarcatī-worship; su-alakam-with her face decorated with tilaka; unnasam-raised nose; īkṣya-by seeing; vaktram-face; uccheṣitam-being kissed; bhagavatā-by the Supreme Lord; iti-thus; amata-thought; aṅga-O demigods; yat-śrīḥ-whose beauty.

The goddesses of fortune worship the Lord in their own gardens by offering tulasī leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces.

Generally, when a woman is kissed by her husband, her face becomes more beautiful. In Vaikuṇṭha also, although the goddess of fortune is naturally as beautiful as can be imagined, she nevertheless awaits the kissing of the Lord to make her face more beautiful. The beautiful face of the goddess of fortune appears in ponds of transcendental crystal water when she worships the Lord with tulasī leaves in her garden.

TEXT 23

yan na vrajanty agha-bhido racanānuvādāc

chṛṇvanti ye 'nya-viṣayāḥ kukathā mati-ghnīḥ

yās tu śrutā hata-bhagair nṛbhir ātta-sārās

tāṁs tān kṣipanty aśaraṇeṣu tamaḥsu hanta

SYNONYMS

yat-Vaikuṇṭha; na-never; vrajanti-approach; agha-bhidaḥ-of the vanquisher of all kinds of sins; racanā-of the creation; anuvādāt-than narrations; śṛṇvanti-hear; ye-those who; anya-other; viṣayāḥ-subject matter; ku-kathāḥ-bad words; mati-ghnīḥ-killing intelligence; yāḥ-which; tu-but; śrutāḥ-are heard; hata-bhagaiḥ-unfortunate; nṛbhiḥ-by men; ātta-taken away; sārāḥ-values of life; tān tān-such persons; kṣipanti-are thrown; aśaraṇeṣu-devoid of all shelter; tamaḥsu-in the darkest part of material existence; hanta-alas.

It is very much regrettable that unfortunate people do not discuss the description of the Vaikuṇṭha planets but engage in topics which are unworthy to hear and which bewilder one's intelligence. Those who give up the topics of Vaikuṇṭha and take to talk of the material world are thrown into the darkest region of ignorance.

The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuṇṭha planets because they think that variegatedness must be material. Such impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here as ku-kathā mati-ghnīḥ, "intelligence bewildered by unworthy words." The philosophies of voidness and of the impersonal situation of the spiritual world are condemned here because they bewilder one's intelligence. How can the impersonalist and the void philosopher think of this material world, which is full of variegatedness, and then say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual world, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? That one can transcend this material world does not imply that there is no transcendental variegatedness.

Here in the Bhāgavatam, in this verse particularly, it is stressed that people who try to discuss and understand the real spiritual nature of the spiritual sky and the Vaikuṇṭhas are fortunate. The variegatedness of the Vaikuṇṭha planets is described in relation to the transcendental pastimes of the Lord. But instead of trying to understand the spiritual abode and the spiritual activities of the Lord, people are more interested in politics and economic developments. They hold many conventions, meetings and discussions to solve the problems of this worldly situation, where they can remain for only a few years, but they are not interested in understanding the spiritual situation of the Vaikuṇṭha world. If they are at all fortunate, they become interested in going back home, back to Godhead, but unless they understand the spiritual world, they rot in this material darkness continuously.

TEXT 24

ye 'bhyarthitām api ca no nṛ-gatiṁ prapannā

jñānaṁ ca tattva-viṣayaṁ saha-dharmaṁ yatra

nārādhanaṁ bhagavato vitaranty amuṣya

sammohitā vitatayā bata māyayā te

SYNONYMS

ye-those persons; abhyarthitām-desired; api-certainly; ca-and; naḥ-by us (Brahmā and the other demigods); nṛ-gatim-the human form of life; prapannāḥ-have attained; jñānam-knowledge; ca-and; tattva-viṣayam-subject matter about the Absolute Truth; saha-dharmam-along with religious principles; yatra-where; na-not; ārādhanam-worship; bhagavataḥ-of the Supreme Personality of Godhead; vitaranti-perform; amuṣya-of the Supreme Lord; sammohitāḥ-being bewildered; vitatayā-all-pervading; bata-alas; māyayā-by the influence of the illusory energy; te-they.

Lord Brahmā said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature.

Brahmājī condemns very vehemently the condition of the human being who does not take interest in the Personality of Godhead and His transcendental abode, Vaikuṇṭha. The human form of life is desired even by Brahmājī. Brahmā and other demigods have much better material bodies than human beings, yet the demigods, including Brahmā, nevertheless desire to attain the human form of life because it is specifically meant for the living entity who can attain transcendental knowledge and religious perfection. It is not possible to go back to Godhead in one life, but in the human form one should at least understand the goal of life and begin Kṛṣṇa consciousness. It is said that the human form is a great boon because it is the most suitable boat for crossing over the nescience ocean. The spiritual master is considered to be the most able captain in that boat, and the information from the scriptures is the favorable wind for floating over the ocean of nescience. The human being who does not take advantage of all these facilities in this life is committing suicide. Therefore one who does not begin Kṛṣṇa consciousness in the human form of life loses his life to the influence of the illusory energy. Brahmā regrets the situation of such a human being.

TEXT 25

yac ca vrajanty animiṣām ṛṣabhānuvṛttyā

dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ

bhartur mithaḥ suyaśasaḥ kathanānurāga-

vaiklavya-bāṣpa-kalayā pulakī-kṛtāṅgāḥ

SYNONYMS

yat-Vaikuṇṭha; ca-and; vrajanti-go; animiṣām-of the demigods; ṛṣabha-chief; anuvṛttyā-following in the footsteps; dūre-keeping at a distance; yamāḥ-regulative principles; hi-certainly; upari-above; naḥ-us; spṛhaṇīya-to be desired; śīlāḥ-good qualities; bhartuḥ-of the Supreme Lord; mithaḥ-for one another; suyaśasaḥ-glories; kathana-by discussions, discourses; anurāga-attraction; vaiklavya-ecstasy; bāṣpa-kalayā-tears in the eyes; pulakī-kṛta-shivering; aṅgāḥ-bodies.

Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.

It is clearly stated herein that the kingdom of God is above the material universes. Just as there are many hundreds of thousands of higher planets above this earth, so there are many millions and billions of spiritual planets belonging to the spiritual sky. Brahmājī states herein that the spiritual kingdom is above the kingdom of the demigods. One can enter the kingdom of the Supreme Lord only when one is highly developed in desirable qualities. All good qualities develop in the person of a devotee. It is stated in Śrīmad-Bhāgavatam, Fifth Canto, Eighteenth Chapter, verse 12, that anyone who is Kṛṣṇa conscious is endowed with all the good qualities of the demigods. In the material world the qualities of the demigods are highly appreciated, just as, even in our experience, the qualities of a gentleman are more highly appreciated than the qualities of a man in ignorance or in a lower condition of life. The qualities of the demigods in the higher planets are far superior to the qualities of the inhabitants of this earth.

Brahmājī confirms herewith that only persons who have developed the desirable qualities can enter into the kingdom of God. In the Caitanya-caritāmṛta, the devotee's desirable qualities are described to be twenty-six in number. They are stated as follows: He is very kind; he does not quarrel with anyone; he accepts Kṛṣṇa consciousness as the highest goal of life; he is equal to everyone; no one can find fault in his character; he is magnanimous, mild and always clean, internally and externally; he does not profess to possess anything in this material world; he is a benefactor to all living entities; he is peaceful and is a soul completely surrendered to Kṛṣṇa; he has no material desire to fulfill; he is meek and humble, always steady, and has conquered the sensual activities; he does not eat more than required to maintain body and soul together; he is never mad after material identity; he is respectful to all others and does not demand respect for himself; he is very grave, very compassionate and very friendly; he is poetic; he is expert in all activities, and he is silent in nonsense. Similarly, in Śrīmad-Bhāgavatam, Third Canto, Twenty-fifth Chapter, verse 21, the qualifications of a saintly person are mentioned. It is said there that a saintly person eligible to enter into the kingdom of God is very tolerant and very kind to all living entities. He is not partial; he is kind both to human beings and to animals. He is not such a fool that he will kill a goat Nārāyaṇa to feed a human Nārāyaṇa, or daridra-nārāyaṇa. He is very kind to all living entities; therefore he has no enemy. He is very peaceful. These are the qualities of persons who are eligible to enter into the kingdom of God. That such a person gradually becomes liberated and enters the kingdom of God is confirmed in Śrīmad-Bhāgavatam, Fifth Canto, Fifth Chapter, verse 2. The Śrīmad-Bhāgavatam, Second Canto, Third Chapter, verse 24, also states that if a person does not cry or exhibit bodily changes after chanting the holy name of God without offense, it is to be understood that he is hardhearted and that therefore his heart does not change even after he chants the holy name of God, Hare Kṛṣṇa. These bodily changes can take place due to ecstasy when we offenselessly chant the holy names of God: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

It may be noted that there are ten offenses we should avoid. The first offense is to decry persons who try in their lives to broadcast the glories of the Lord. People must be educated in understanding the glories of the Supreme; therefore the devotees who engage in preaching the glories of the Lord are never to be decried. It is the greatest offense. Furthermore, the holy name of Viṣṇu is the most auspicious name, and His pastimes are also nondifferent from the holy name of the Lord. There are many foolish persons who say that one can chant Hare Kṛṣṇa or chant the name of Kālī or Durgā or Śiva because they are all the same. If one thinks that the holy name of the Supreme Personality of Godhead and the names and activities of the demigods are on the same level, or if one accepts the holy name of Viṣṇu to be a material sound vibration, that is also an offense. The third offense is to think of the spiritual master who spreads the glories of the Lord as an ordinary human being. The fourth offense is to consider the Vedic literatures, such as the Purāṇas or other transcendentally revealed scriptures, to be ordinary books of knowledge. The fifth offense is to think that devotees have given artificial importance to the holy name of God. The actual fact is that the Lord is nondifferent from His name. The highest realization of spiritual value is to chant the holy name of God, as prescribed for the age-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The sixth offense is to give some interpretation on the holy name of God. The seventh offense is to act sinfully on the strength of chanting the holy name of God. It is understood that one can be freed from all sinful reaction simply by chanting the holy name of God, but if one thinks that he is therefore at liberty to commit all kinds of sinful acts, that is a symptom of offense. The eighth offense is to equate the chanting of Hare Kṛṣṇa with other spiritual activities, such as meditation, austerity, penance or sacrifice. They cannot be equated at any level. The ninth offense is to specifically glorify the importance of the holy name before persons who have no interest. The tenth offense is to be attached to the misconception of possessing something, or to accept the body as one's self, while executing the process of spiritual cultivation.

When one is free from all ten of these offenses in chanting the holy name of God, he develops the ecstatic bodily features called pulakāśru. Pulaka means "symptoms of happiness," and aśru means "tears in the eyes." The symptoms of happiness and tears in the eyes must appear in a person who has chanted the holy name offenselessly. Here in this verse it is stated that those who have actually developed the symptoms of happiness and tears in the eyes by chanting the glories of the Lord are eligible to enter the kingdom of God. In the Caitanya-caritāmṛta it is said that if one does not develop these symptoms while chanting Hare Kṛṣṇa, it is to be understood that he is still offensive. Caitanya-caritāmṛta suggests a nice remedy in this connection. There it is said in verse 31, Chapter Eight, of Ādi-līlā, that if anyone takes shelter of Lord Caitanya and just chants the holy name of the Lord, Hare Kṛṣṇa, he becomes freed from all offenses.

TEXT 26

tad viśva-gurv-adhikṛtaṁ bhuvanaika-vandyaṁ

divyaṁ vicitra-vibudhāgrya-vimāna-śociḥ

āpuḥ parāṁ mudam apūrvam upetya yoga-

māyā-balena munayas tad atho vikuṇṭham

SYNONYMS

tat-then; viśva-guru-by the teacher of the universe, the Supreme Personality of Godhead; adhikṛtam-predominated; bhuvana-of the planets; eka-alone; vandyam-worthy to be worshiped; divyam-spiritual; vicitra-highly decorated; vibudha-agrya-of the devotees (who are the best of the learned); vimāna-of the airplanes; śociḥ-illuminated; āpuḥ-attained; parām-the highest; mudam-happiness; apūrvam-unprecedented; upetya-having attained; yoga-māyā-by spiritual potency; balena-by the influence; munayaḥ-the sages; tat-Vaikuṇṭha; atho-that; vikuṇṭham-Viṣṇu.

Thus the great sages, Sanaka, Sanātana, Sanandana and Sanat-kumāra, upon reaching the above-mentioned Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuṇṭha and was predominated by the Supreme Personality of Godhead.

The Supreme Personality of Godhead is one without a second. He is above everyone. No one is equal to Him, nor is anyone greater than Him. Therefore He is described here as viśva-guru. He is the prime living entity of the entire material and spiritual creation and is bhuvanaika-vandyam, the only worshipable personality in the three worlds. The airplanes in the spiritual sky are self-illuminated and are piloted by great devotees of the Lord. In other words, in the Vaikuṇṭha planets there is no scarcity of the things which are available in the material world; they are available, but they are more valuable because they are spiritual and therefore eternal and blissful. The sages felt an unprecedented happiness because Vaikuṇṭha was not predominated by an ordinary man. The Vaikuṇṭha planets are predominated by expansions of Kṛṣṇa, who are differently named as Madhusūdana, Mādhava, Nārāyaṇa, Pradyumna, etc. These transcendental planets are worshipable because the Personality of Godhead personally rules them. It is said here that the sages reached the transcendental spiritual sky by dint of their mystic power. That is the perfection of the yoga system. The breathing exercises and disciplines to keep health in proper order are not the ultimate goals of yoga perfection. The yoga system as generally understood is aṣṭāṅga-yoga, or siddhi, eightfold perfection in yoga. By dint of perfection in yoga one can become lighter than the lightest and heavier than the heaviest; one can go wherever he likes and can achieve opulences as he likes. There are eight such perfections. The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world. Modern mechanical space vehicles are unsuccessful because they cannot go to the highest region of this material creation, and they certainly cannot enter the spiritual sky. But by perfection of the yoga system one not only can travel through material space, but can surpass material space and enter the spiritual sky. We learn this fact also from an incident concerning Durvāsā Muni and Mahārāja Ambarīṣa. It is understood that in one year Durvāsā Muni traveled everywhere and went into the spiritual sky to meet the Supreme Personality of Godhead, Nārāyaṇa. By present standards, scientists calculate that if one could travel at the speed of light, it would take forty thousand years to reach the highest planet of this material world. But the yoga system can carry one without limitation or difficulty. The word yoga-māyā is used in this verse. Yoga-māyā-balena vikuṇṭham. The transcendental happiness exhibited in the spiritual world and all other spiritual manifestations there are made possible by the influence of yoga-māyā, the internal potency of the Supreme Personality of Godhead.

TEXT 27

tasminn atītya munayaḥ ṣaḍ asajjamānāḥ

kakṣāḥ samāna-vayasāv atha saptamāyām

devāv acakṣata gṛhīta-gadau parārdhya-

keyūra-kuṇḍala-kirīṭa-viṭaṅka-veṣau

SYNONYMS

tasmin-in that Vaikuṇṭha; atītya-after passing through; munayaḥ-the great sages; ṣaṭ-six; asajja mānāḥ-without being much attracted; kakṣāḥ-walls; samāna-equal; vayasau-age; atha-thereafter; saptamāyām-at the seventh gate; devau-two Vaikuṇṭha doormen; acakṣata-saw; gṛhīta-carrying; gadau-maces; para-ardhya-most valuable; keyūra-bracelets; kuṇḍala-earrings; kirīṭa-helmets; viṭaṅka-beautiful; veṣau-garments.

After passing through the six entrances of Vaikuṇṭha-purī, the Lord's residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc.

The sages were so eager to see the Lord within Vaikuṇṭha-purī that they did not care to see the transcendental decorations of the six gates which they passed by one after another. But at the seventh door they found two doormen of the same age. The significance of the doormen's being of the same age is that in the Vaikuṇṭha planets there is no old age, so one cannot distinguish who is older than whom. The inhabitants of Vaikuṇṭha are decorated like the Supreme Personality of Godhead, Nārāyaṇa, with śaṅkha, cakra, gadā and padma (conch, wheel, club and lotus).

TEXT 28

matta-dvirepha-vanamālikayā nivītau

vinyastayāsita-catuṣṭaya-bāhu-madhye

vaktraṁ bhruvā kuṭilayā sphuṭa-nirgamābhyāṁ

raktekṣaṇena ca manāg rabhasaṁ dadhānau

SYNONYMS

matta-intoxicated; dvi-repha-bees; vana-mālikayā-with a garland of fresh flowers; nivītau-hanging on the neck; vinyastayā-placed around; asita-blue; catuṣṭaya-four; bāhu-hands; madhye-between; vaktram-face; bhruvā-with their eyebrows; kuṭilayā-arched; sphuṭa-snorting; nirgamābhyām-breathing; rakta-reddish; īkṣaṇena-with eyes; ca-and; manāk-somewhat; rabhasam-agitated; dadhānau-glanced over.

The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated.

Their garlands attracted swarms of bees because they were garlands of fresh flowers. In the Vaikuṇṭha world everything is fresh, new and transcendental. The inhabitants of Vaikuṇṭha have bodies of bluish color and four hands like Nārāyaṇa.

TEXT 29

dvāry etayor niviviśur miṣator apṛṣṭvā

pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ

sarvatra te 'viṣamayā munayaḥ sva-dṛṣṭyā

ye sañcaranty avihatā vigatābhiśaṅkāḥ

SYNONYMS

dvāri-in the door; etayoḥ-both doorkeepers; niviviśuḥ-entered; miṣatoḥ-while seeing; apṛṣṭvā-without asking; pūrvāḥ-as before; yathā-as; puraṭa-made of gold; vajra-and diamond; kapāṭikāḥ-the doors; yāḥ-which; sarvatra-everywhere; te-they; aviṣa-mayā-without any sense of discrimination; munayaḥ-the great sages; sva-dṛṣṭyā-out of their own will; ye-who; sañcaranti-move; avihatāḥ-without being checked; vigata-without; abhiśaṅkāḥ-doubt.

The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.

The great sages-namely, Sanaka, Sanātana, Sanandana and Sanat-kumāra-although very old in years, maintained themselves eternally as small children. They were not at all duplicitous, and they entered the doors exactly as little children enter places without any idea of what it is to trespass. That is a child's nature. A child can enter any place, and no one checks him. Indeed, a child is generally welcome in his attempts to go places, but if it so happens that a child is checked from entering a door, he naturally becomes very sorry and angry. That is the nature of a child. In this case, the same thing happened. The childlike saintly personalities entered all the six doors of the palace, and no one checked them; therefore when they attempted to enter the seventh door and were forbidden by the doormen, who checked them with their sticks, they naturally became very angry and sorrowful. An ordinary child would cry, but because these were not ordinary children, they immediately made preparations to punish the doormen, for the doormen had committed a great offense. Even to this day a saintly person is never checked from entering anyone's door in India.

TEXT 30

tān vīkṣya vāta-raśanāṁś caturaḥ kumārān

vṛddhān daśārdha-vayaso viditātma-tattvān

vetreṇa cāskhalayatām atad-arhaṇāṁs tau

tejo vihasya bhagavat-pratikūla-śīlau

SYNONYMS

tān-them; vīkṣya-after seeing; vāta-raśanān-naked; caturaḥ-four; kumārān-boys; vṛddhān-aged; daśa-ardha-five years; vayasaḥ-appearing as of the age; vidita-had realized; ātma-tattvān-the truth of the self; vetreṇa-with their staffs; ca-also; askhalayatām-forbade; a-tat-arhaṇān-not deserving such from them; tau-those two porters; tejaḥ-glories; vihasya-disregarding the etiquette; bhagavat-pratikūla-śīlau-having a nature displeasing to the Lord.

The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands.

The four sages were the first-born sons of Brahmā. Therefore all other living entities, including Lord Śiva, are born later and are therefore younger than the four Kumāras. Although they looked like five-year-old boys and traveled naked, the Kumāras were older than all other living creatures and had realized the truth of the self. Such saints were not to be forbidden to enter the kingdom of Vaikuṇṭha, but by chance the doormen objected to their entrance. This was not fitting. The Lord is always anxious to serve sages like the Kumāras, but in spite of knowing this fact, the doormen, astonishingly and outrageously, prohibited them from entering.

TEXT 31

tābhyāṁ miṣatsv animiṣeṣu niṣidhyamānāḥ

svarhattamā hy api hareḥ pratihāra-pābhyām

ūcuḥ suhṛttama-didṛkṣita-bhaṅga īṣat

kāmānujena sahasā ta upaplutākṣāḥ

SYNONYMS

tābhyām-by those two porters; miṣatsu-while looking on; animiṣeṣu-demigods living in Vaikuṇṭha; niṣidhyamānāḥ-being forbidden; su-arhattamāḥ-by far the fittest persons; hi api-although; hareḥ-of Hari, the Supreme Personality of Godhead; pratihāra-pābhyām-by the two doorkeepers; ūcuḥ-said; suhṛt-tama-most beloved; didṛkṣita-eagerness to see; bhaṅge-hindrance; īṣat-slight; kāma-anujena-by the younger brother of lust (anger); sahasā-suddenly; te-those great sages; upapluta-agitated; akṣāḥ-eyes.

When the Kumāras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Śrī Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Śrī Hari, the Personality of Godhead.

According to the Vedic system, a sannyāsī, a person in the renounced order of life, is dressed in saffron-colored garments. This saffron dress is practically a passport for the mendicant and sannyāsī to go anywhere. The sannyāsī's duty is to enlighten people in Kṛṣṇa consciousness. Those in the renounced order of life have no other business but preaching the glories and supremacy of the Supreme Personality of Godhead. Therefore the Vedic sociological conception is that a sannyāsī should not be restricted; he is allowed to go anywhere and everywhere he wants, and he is not refused any gift he might demand from a householder. The four Kumāras came to see the Supreme Personality of Godhead Nārāyaṇa. The word suhṛttama, "best of all friends," is important. As Lord Kṛṣṇa states in the Bhagavad-gītā, He is the best friend of all living entities. Suhṛdaṁ sarva-bhūtānām. No one can be a greater well-wishing friend to any living entity than the Supreme Personality of Godhead. He is so kindly disposed towards everyone that in spite of our completely forgetting our relationship with the Supreme Lord, He comes Himself-sometimes personally, as Lord Kṛṣṇa appeared on this earth, and sometimes as His devotee, as did Lord Caitanya Mahāprabhu-and sometimes He sends His bona fide devotees to reclaim all the fallen souls. Therefore, He is the greatest well-wishing friend of everyone, and the Kumāras wanted to see Him. The doorkeepers should have known that the four sages had no other business, and therefore to restrict them from entering the palace was not apt.

In this verse it is figuratively stated that the younger brother of desire suddenly appeared in person when the sages were forbidden to see their most beloved Personality of Godhead. The younger brother of desire is anger. If one's desire is not fulfilled, the younger brother, anger, follows. Here we can mark that even great saintly persons like the Kumāras were also angry, but they were not angry for their personal interests. They were angry because they were forbidden to enter the palace to see the Personality of Godhead. Therefore the theory that in the perfectional stage one should not have anger is not supported in this verse. Anger will continue even in the liberated stage. These four mendicant brothers, the Kumāras, were considered liberated persons, but still they were angry because they were restricted in their service to the Lord. The difference between the anger of an ordinary person and that of a liberated person is that an ordinary person becomes angry because his sense desires are not being fulfilled, whereas a liberated person like the Kumāras becomes angry when restricted in the discharge of duties for serving the Supreme Personality of Godhead.

In the previous verse it has been clearly mentioned that the Kumāras were liberated persons. Viditātma-tattva means "one who understands the truth of self-realization." One who does not understand the truth of self-realization is called ignorant, but one who understands the self, the Superself, their interrelation, and activities in self-realization is called viditātma-tattva. Although the Kumāras were already liberated persons, they nevertheless became angry. This point is very important. Becoming liberated does not necessitate losing one's sensual activities. Sense activities continue even in the liberated stage. The difference is, however, that sense activities in liberation are accepted only in connection with Kṛṣṇa consciousness, whereas sense activities in the conditioned stage are enacted for personal sense gratification.

TEXT 32

munaya ūcuḥ

ko vām ihaitya bhagavat-paricaryayoccais

tad-dharmiṇāṁ nivasatāṁ viṣamaḥ svabhāvaḥ

tasmin praśānta-puruṣe gata-vigrahe vāṁ

ko vātmavat kuhakayoḥ pariśaṅkanīyaḥ

SYNONYMS

munayaḥ-the great sages; ūcuḥ-said; kaḥ-who; vām-you two; iha-in Vaikuṇṭha; etya-having attained; bhagavat-of the Supreme Personality of Godhead; paricaryayā-by the service; uccaiḥ-having been developed by past pious actions; tat-dharmiṇām-of the devotees; nivasatām-dwelling in Vaikuṇṭha; viṣamaḥ-discordant; svabhāvaḥ-mentality; tasmin-in the Supreme Lord; praśānta-puruṣe-without anxieties; gata-vigrahe-without any enemy; vām-of you two; kaḥ-who; vā-or; ātma-vat-like yourselves; kuhakayoḥ-maintaining duplicity; pariśaṅkanīyaḥ-not becoming trustworthy.

The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuṇṭha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.

The difference between the inhabitants of a Vaikuṇṭha planet and those of a material planet is that in Vaikuṇṭha all the residents engage in the service of the Lord Himself and are equipped with all His good qualities. It has been analyzed by great personalities that when a conditioned soul is liberated and becomes a devotee, about seventy-nine percent of all the good qualities of the Lord develop in his person. Therefore in the Vaikuṇṭha world there is no question of enmity between the Lord and the residents. Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuṇṭha there is no such mentality. One is not allowed to enter Vaikuṇṭha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead. The sages, therefore, were surprised to see that the two doormen who checked them from entering the palace were not exactly like the residents of Vaikuṇṭhaloka. It may be said that a doorman's duty is to determine who should be allowed to enter the palace and who should not. But that is not relevant in this matter because no one is allowed to enter the Vaikuṇṭha planets unless he has developed one hundred percent his mentality of devotional service to the Supreme Lord. No enemy of the Lord can enter Vaikuṇṭhaloka. The Kumāras concluded that the only reason for the doormen's checking them was that the doormen themselves were imposters.

TEXT 33

na hy antaraṁ bhagavatīha samasta-kukṣāv

ātmānam ātmani nabho nabhasīva dhīrāḥ

paśyanti yatra yuvayoḥ sura-liṅginoḥ kiṁ

vyutpāditaṁ hy udara-bhedi bhayaṁ yato 'sya

SYNONYMS

na-not; hi-because; antaram-distinction; bhagavati-in the Supreme Personality of Godhead; iha-here; samasta-kukṣau-everything is within the abdomen; ātmānam-the living entity; ātmani-in the Supersoul; nabhaḥ-the small quantity of air; nabhasi-within the whole air; iva-as; dhīrāḥ-the learned; paśyanti-see; yatra-in whom; yuvayoḥ-of you two; sura-liṅginoḥ-dressed like inhabitants of Vaikuṇṭha; kim-how; vyutpāditam-awakened, developed; hi-certainly; udara-bhedi-distinction between the body and the soul; bhayam-fearfulness; yataḥ-wherefrom; asya-of the Supreme Lord.

In the Vaikuṇṭha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuṇṭha, but wherefrom can their disharmony come into existence?

Just as there are different departments in each state in this material world-the civil department and the criminal department-so, in God's creation, there are two departments of existence. As in the material world we find that the criminal department is far, far smaller than the civil department, so this material world, which is considered the criminal department, is one fourth of the entire creation of the Lord. All living entities who are residents of the material universes are considered to be more or less criminals because they do not wish to abide by the order of the Lord or they are against the harmonious activities of God's will. The principle of creation is that the Supreme Lord, the Personality of Godhead, is by nature joyful, and He becomes many in order to enhance His transcendental joy. The living entities like ourselves, being part and parcel of the Supreme Lord, are meant to satisfy the senses of the Lord. Thus, whenever there is a discrepancy in that harmony, immediately the living entity is entrapped by māyā, or illusion.

The external energy of the Lord is called the material world, and the kingdom of the internal energy of the Lord is called Vaikuṇṭha, or the kingdom of God. In the Vaikuṇṭha world there is no disharmony between the Lord and the residents. Therefore God's creation in the Vaikuṇṭha world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of enmity. Everything there is absolute. Just as there are many physiological constructions within the body yet they work in one order for the satisfaction of the stomach, and just as in a machine there are hundreds and thousands of parts yet they run in harmony to fulfill the function of the machine, in the Vaikuṇṭha planets the Lord is perfect, and the inhabitants also perfectly engage in the service of the Lord.

The Māyāvādī philosophers, the impersonalists, interpret this verse of Śrīmad-Bhāgavatam to mean that the small sky and the big sky are one, but this idea cannot stand. The example of the big sky and the small skies is also applicable within a person's body. The big sky is the body itself, and the intestines and other parts of the body occupy the small sky. Each and every part of the body has individuality, even though occupying a small part of the total body. Similarly, the whole creation is the body of the Supreme Lord, and we created beings, or anything that is created, are but a small part of that body. The parts of the body are never equal to the whole. This is never possible. In Bhagavad-gītā it is said that the living entities, who are parts and parcels of the Supreme Lord, are eternally parts and parcels. According to the Māyāvādī philosophers, the living entity in illusion considers himself part and parcel although he is actually one and the same as the supreme whole. This theory is not valid. The oneness of the whole and the part is in their quality. The qualitative oneness of the small and large portions of the sky does not imply that the small sky becomes the big sky.

There is no cause for the politics of divide and rule in the Vaikuṇṭha planets; there is no fear, because of the united interests of the Lord and the residents. Māyā means disharmony between the living entities and the Supreme Lord, and Vaikuṇṭha means harmony between them. Actually all living entities are provided for and maintained by the Lord because He is the supreme living entity. But foolish creatures, although actually under the control of the supreme living entity, defy His existence, and that state is called māyā. Sometimes they deny that there is such a being as God. They say, "Everything is void." And sometimes they deny Him in a different way: "There may be a God, but He has no form." Both these conceptions arise from the rebellious condition of the living entity. As long as this rebellious condition prevails, the material world will continue in disharmony.

Harmony or disharmony is realized because of the law and order of a particular place. Religion is the law and order of the Supreme Lord. In the Śrīmad Bhagavad-gītā we find that religion means devotional service, or Kṛṣṇa consciousness. Kṛṣṇa says, "Give up all other religious principles and simply become a soul surrendered unto Me." This is religion. When one is fully conscious that Kṛṣṇa is the supreme enjoyer and Supreme Lord and one acts accordingly, that is real religion. Anything which goes against this principle is not religion. Kṛṣṇa therefore says: "Just give up all other religious principles." In the spiritual world this religious principle of Kṛṣṇa consciousness is maintained in harmony, and therefore that world is called Vaikuṇṭha. If the same principles can be adopted here, wholly or partially, then it is also Vaikuṇṭha. So it is with any society, such as the International Society for Krishna Consciousness: If the members of the International Society for Krishna Consciousness, putting faith in Kṛṣṇa as the center, live in harmony according to the order and principles of Bhagavad-gītā, then they are living in Vaikuṇṭha, not in this material world.

TEXT 34

tad vām amuṣya paramasya vikuṇṭha-bhartuḥ

kartuṁ prakṛṣṭam iha dhīmahi manda-dhībhyām

lokān ito vrajatam antara-bhāva-dṛṣṭyā

pāpīyasas traya ime ripavo 'sya yatra

SYNONYMS

tat-therefore; vām-unto these two; amuṣya-of Him; paramasya-the Supreme; vikuṇṭha-bhartuḥ-the Lord of Vaikuṇṭha; kartum-to bestow; prakṛṣṭam-benefit; iha-in the matter of this offense; dhīmahi-let us consider; manda-dhībhyām-those whose intelligence is not very nice; lokān-to the material world; itaḥ-from this place (Vaikuṇṭha); vrajatam-go; antara-bhāva-duality; dṛṣṭyā-on account of seeing; pāpīyasaḥ-sinful; trayaḥ-three; ime-these; ripavaḥ-enemies; asya-of a living entity; yatra-where.

Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuṇṭha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies.

The reason why pure souls come into the existential circumstances of the material world, which is considered to be the criminal department of the Supreme Lord, is stated in Bhagavad-gītā, Seventh Chapter, verse 27. It is stated that as long as a living entity is pure, he is in complete harmony with the desires of the Supreme Lord, but as soon as he becomes impure he is in disharmony with the desires of the Lord. By contamination he is forced to transfer to this material world, where the living entities have three enemies, namely desire, anger and lust. These three enemies force the living entities to continue material existence, and when one is free from them he is eligible to enter the kingdom of God. One should not, therefore, be angry in the absence of an opportunity for sense gratification, and one should not be lusty to acquire more than necessary. In this verse it is clearly stated that the two doormen should be sent into the material world, where criminals are allowed to reside. Since the basic principles of criminality are sense gratification, anger and unnecessary lust, persons conducted by these three enemies of the living entity are never promoted to Vaikuṇṭhaloka. People should learn Bhagavad-gītā and accept the Supreme Personality of Godhead, Kṛṣṇa, as the Lord of everything; they should practice satisfying the senses of the Supreme Lord instead of trying to satisfy their own senses. Training in Kṛṣṇa consciousness will help one be promoted to Vaikuṇṭha.

TEXT 35

teṣām itīritam ubhāv avadhārya ghoraṁ

taṁ brahma-daṇḍam anivāraṇam astra-pūgaiḥ

sadyo harer anucarāv uru bibhyatas tat-

pāda-grahāv apatatām atikātareṇa

SYNONYMS

teṣām-of the four Kumāras; iti-thus; īritam-uttered; ubhau-both doorkeepers; avadhārya-understanding; ghoram-terrible; tam-that; brahma-daṇḍam-curse of a brāhmaṇa; anivāraṇam-not able to be counteracted; astra-pūgaiḥ-by any kind of weapon; sadyaḥ-at once; hareḥ-of the Supreme Lord; anucarau-devotees; uru-very much; bibhyataḥ-became fearful; tat-pāda-grahau-grasping their feet; apatatām-fell down; ati-kātareṇa-in great anxiety.

When the doormen of Vaikuṇṭhaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brāhmaṇas, they at once became very much afraid and fell down at the feet of the brāhmaṇas in great anxiety, for a brāhmaṇa's curse cannot be counteracted by any kind of weapon.

Although, by chance, the doormen committed a mistake by checking the brāhmaṇas from entering the gate of Vaikuṇṭha, they were at once aware of the gravity of the curse. There are many kinds of offenses, but the greatest offense is to offend a devotee of the Lord. Because the doormen were also devotees of the Lord, they were able to understand their mistake and were terrified when the four Kumāras were ready to curse them.

TEXT 36

bhūyād aghoni bhagavadbhir akāri daṇḍo

yo nau hareta sura-helanam apy aśeṣam

mā vo 'nutāpa-kalayā bhagavat-smṛti-ghno

moho bhaved iha tu nau vrajator adho 'dhaḥ

SYNONYMS

bhūyāt-let it be; aghoni-for the sinful; bhagavadbhiḥ-by you; akāri-was done; daṇḍaḥ-punishment; yaḥ-that which; nau-in relation to us; hareta-should destroy; sura-helanam-disobeying great demigods; api-certainly; aśeṣam-unlimited; mā-not; vaḥ-of you; anutāpa-repentance; kalayā-by a little; bhagavat-of the Supreme Personality of Godhead; smṛti-ghnaḥ-destroying the memory of; mohaḥ-illusion; bhavet-should be; iha-in the foolish species of life; tu-but; nau-of us; vrajatoḥ-who are going; adhaḥ adhaḥ-down to the material world.

After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.

To a devotee, any heavy punishment is tolerable but the one which effects forgetfulness of the Supreme Lord. The doormen, who were also devotees, could understand the punishment meted out to them, for they were conscious of the great offense they had committed by not allowing the sages to enter Vaikuṇṭhaloka. In the lowest species of life, including the animal species, forgetfulness of the Lord is very prominent. The doormen were aware that they were going to the criminal department of the material world, and they expected that they might go to the lowest species and forget the Supreme Lord. They prayed, therefore, that this might not happen in the lives they were going to accept because of the curse. In Bhagavad-gītā, Sixteenth Chapter, verses 19 and 20, it is said that those who are envious of the Lord and His devotees are thrown into the species of abominable life; life after life such fools are unable to remember the Supreme Personality of Godhead, and therefore they continue going down and down.

TEXT 37

evaṁ tadaiva bhagavān aravinda-nābhaḥ

svānāṁ vibudhya sad-atikramam ārya-hṛdyaḥ

tasmin yayau paramahaṁsa-mahā-munīnām

anveṣaṇīya-caraṇau calayan saha-śrīḥ

SYNONYMS

evam-thus; tadā eva-at that very moment; bhagavān-the Supreme Personality of Godhead; aravinda-nābhaḥ-with a lotus growing from His navel; svānām-of His own servants; vibudhya-learned about; sat-to the great sages; atikramam-the insult; ārya-of the righteous; hṛdyaḥ-the delight; tasmin-there; yayau-went; paramahaṁsa-recluses; mahā-munīnām-by the great sages; anveṣaṇīya-which are worthy to be sought; caraṇau-the two lotus feet; calayan-walking; saha-śrīḥ-with the goddess of fortune.

At that very moment, the Lord, who is called Padmanābha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages.

In Bhagavad-gītā the Lord declares that His devotees cannot be vanquished at any time. The Lord could understand that the quarrel between the doormen and the sages was taking a different turn, and therefore He instantly came out of His place and went to the spot to stop further aggravation so that His devotees, the doormen, might not be vanquished for good.

TEXT 38

taṁ tv āgataṁ pratihṛtaupayikaṁ sva-pumbhis

te 'cakṣatākṣa-viṣayaṁ sva-samādhi-bhāgyam

haṁsa-śriyor vyajanayoḥ śiva-vāyu-lolac-

chubhrātapatra-śaśi-kesara-śīkarāmbum

SYNONYMS

tam-Him; tu-but; āgatam-coming forward; pratihṛta-carried; aupayikam-the paraphernalia; sva-pumbhiḥ-by His own associates; te-the great sages (the Kumāras); acakṣata-saw; akṣa-viṣayam-now a subject matter for seeing; sva-samādhi-bhāgyam-visible simply by ecstatic trance; haṁsa-śriyoḥ-as beautiful as white swans; vyajanayoḥ-the cāmaras (bunches of white hair); śiva-vāyu-favorable winds; lolat-moving; śubhra-ātapatra-the white umbrella; śaśi-the moon; kesara-pearls; śīkara-drops; ambum-water.

The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.

In this verse we find the word acakṣatākṣa-viṣayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumāras. Another significant word is samādhi-bhāgyam. Meditators who are very fortunate can see the Viṣṇu form of the Lord within their hearts by following the yogic process. But to see Him face to face is a different matter. This is only possible for pure devotees. The Kumāras, therefore, upon seeing the Lord coming forward with His associates, who were holding an umbrella and a cāmara fan, were struck with wonder that they were seeing the Lord face to face. It is said in the Brahma-saṁhitā that devotees, being elevated in love of God, always see Śyāmasundara, the Supreme Personality of Godhead, within their hearts. But when they are mature, the same God is visible before them face to face. For ordinary persons the Lord is not visible; however, when one can understand the significance of His holy name and one engages himself in the devotional service of the Lord, beginning with the tongue, by chanting and tasting prasāda, then gradually the Lord reveals Himself. Thus the devotee constantly sees the Lord within his heart, and, in a more mature stage, one can see the same Lord directly, as we see everything else.

TEXT 39

kṛtsna-prasāda-sumukhaṁ spṛhaṇīya-dhāma

snehāvaloka-kalayā hṛdi saṁspṛśantam

śyāme pṛthāv urasi śobhitayā śriyā svaś-

cūḍāmaṇiṁ subhagayantam ivātma-dhiṣṇyam

SYNONYMS

kṛtsna-prasāda-blessing everyone; su-mukham-auspicious face; spṛhaṇīya-desirable; dhāma-shelter; sneha-affection; avaloka-looking upon; kalayā-by expansion; hṛdi-within the heart; saṁspṛśantam-touching; śyāme-unto the Lord with blackish color; pṛthau-broad; urasi-chest; śobhitayā-being decorated; śriyā-goddess of fortune; svaḥ-heavenly planets; cūḍā-maṇim-summit; subhagayantam-spreading good fortune; iva-like; ātma-the Supreme Personality of Godhead; dhiṣṇyam-abode.

The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone's benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord's beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world.

When the Lord came, He was pleased with everyone; therefore it is stated here, kṛtsna-prasāda-sumukham. The Lord knew that even the offensive doormen were His pure devotees, although by chance they committed an offense at the feet of other devotees. To commit an offense against a devotee is very dangerous in devotional service. Lord Caitanya therefore said that an offense to a devotee is just like a mad elephant run loose; when a mad elephant enters a garden, it tramples all the plants. Similarly, an offense unto the feet of a pure devotee murders one's position in devotional service. On the part of the Lord there was no offended mood because He does not accept any offense created by His sincere devotee. But a devotee should be very cautious of committing offenses at the feet of another devotee. The Lord, being equal to all, and being especially inclined to His devotee, looked as mercifully at the offenders as at the offended. This attitude of the Lord was due to His unlimited quantity of transcendental qualities. His cheerful attitude towards the devotees was so pleasing and heart-touching that His very smile was attractive for them. That attraction was glorious not only for all the higher planets of this material world, but beyond, for the spiritual world also. Generally a human being has no idea of what the constitutional position is in the higher material planets, which are far better constituted in regard to all paraphernalia, yet the Vaikuṇṭha planet is so pleasing and so celestial that it is compared to the middle jewel or locket in a necklace of jewels.

In this verse the words spṛhaṇīya-dhāma indicate that the Lord is the reservoir of all pleasure because He has all the transcendental qualities. Although only some of these are aspired for by persons who hanker after the pleasure of merging in the impersonal Brahman, there are other aspirants who want to associate with the Lord personally as His servants. The Lord is so kind that He gives shelter to everyone-both impersonalists and devotees. He gives shelter to the impersonalists in His impersonal Brahman effulgence, whereas He gives shelter to the devotees in His personal abodes known as the Vaikuṇṭhalokas. He is especially inclined to His devotee; He touches the core of the heart of the devotee simply by smiling and glancing over him. The Lord is always served in the Vaikuṇṭhaloka by many hundreds and thousands of goddesses of fortune, as stated by the Brahma-saṁhitā (lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]). In this material world, one is glorified if he is favored even a pinch by the goddess of fortune, so we can simply imagine how glorified is the kingdom of God in the spiritual world, where many hundreds and thousands of goddesses of fortune engage in the direct service of the Lord. Another feature of this verse is that it openly declares where the Vaikuṇṭhalokas are situated. They are situated as the summit of all the heavenly planets, which are above the sun globe, at the upper limit of the universe, and are known as Satyaloka, or Brahmaloka. The spiritual world is situated beyond the universe. Therefore it is stated here that the spiritual world, Vaikuṇṭhaloka, is the summit of all planetary systems.

TEXT 40

pītāṁśuke pṛthu-nitambini visphurantyā

kāñcyālibhir virutayā vana-mālayā ca

valgu-prakoṣṭha-valayaṁ vinatā-sutāṁse

vinyasta-hastam itareṇa dhunānam abjam

SYNONYMS

pīta-aṁśuke-covered with a yellow cloth; pṛthu-nitambini-on His large hips; visphurantyā-shining brightly; kāñcyā-with a girdle; alibhiḥ-by the bees; virutayā-humming; vana-mālayā-with a garland of fresh flowers; ca-and; valgu-lovely; prakoṣṭha-wrists; valayam-bracelets; vinatā-suta-of Garuḍa, the son of Vinatā; aṁse-on the shoulder; vinyasta-rested; hastam-one hand; itareṇa-with another hand; dhunānam-being twirled; abjam-a lotus flower.

He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuḍa, His carrier, and twirled a lotus with another hand.

Here is a full description of the Personality of Godhead as personally experienced by the sages. The Lord's personal body was covered with yellow robes, and His waist was thin. In Vaikuṇṭha, whenever there is a flower garland on the chest of the Personality of Godhead or any one of His associates, it is described that the humming bees are there. All these features were very beautiful and attractive for the devotees. One of the Lord's hands rested on His carrier, Garuḍa, and in another hand He twirled a lotus flower. These are personal characteristics of the Personality of Godhead, Nārāyaṇa.

TEXT 41

vidyut-kṣipan-makara-kuṇḍala-maṇḍanārha-

gaṇḍa-sthalonnasa-mukhaṁ maṇimat-kirīṭam

dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhya-

hāreṇa kandhara-gatena ca kaustubhena

SYNONYMS

vidyut-lightning; kṣipat-outshining; makara-alligator shaped; kuṇḍala-earrings; maṇḍana-decoration; arha-as it fits; gaṇḍa-sthala-cheeks; unnasa-prominent nose; mukham-countenance; maṇi-mat-gem-studded; kirīṭam-crown; doḥ-daṇḍa-of His four stout arms; ṣaṇḍa-group; vivare-between; haratā-charming; para-ardhya-by the most precious; hāreṇa-necklace; kandhara-gatena-adorning His neck; ca-and; kaustubhena-by the Kaustubha jewel.

His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.

TEXT 42

atropasṛṣṭam iti cotsmitam indirāyāḥ

svānāṁ dhiyā viracitaṁ bahu-sauṣṭhavāḍhyam

mahyaṁ bhavasya bhavatāṁ ca bhajantam aṅgaṁ

nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ

SYNONYMS

atra-here, in the matter of the beauty; upasṛṣṭam-curbed down; iti-thus; ca-and; utsmitam-the pride of her beauty; indirāyāḥ-of the goddess of fortune; svānām-of His own devotees; dhiyā-by intelligence; viracitam-meditated on; bahu-sauṣṭhava-āḍhyam-very beautifully decorated; mahyam-of me; bhavasya-of Lord Śiva; bhavatām-of all of you; ca-and; bhajantam-worshiped; aṅgam-the figure; nemuḥ-bowed down; nirīkṣya-after seeing; na-not; vitṛpta-satiated; dṛśaḥ-eyes; mudā-joyously; kaiḥ-by their heads.

The exquisite beauty of Nārāyaṇa, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Śiva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.

The beauty of the Lord was so enchanting that it could not be sufficiently described. The goddess of fortune is supposed to be the most beautiful sight within the spiritual and material creations of the Lord; she has a sense of being the most beautiful, yet her beauty was defeated when the Lord appeared. In other words, the beauty of the goddess of fortune is secondary in the presence of the Lord. In the words of Vaiṣṇava poets, it is said that the Lord's beauty is so enchanting that it defeats hundreds of thousands of Cupids. He is therefore called Madana-mohana. It is also described that the Lord sometimes becomes mad after the beauty of Rādhārāṇī. Poets describe that under those circumstances, although Lord Kṛṣṇa is Madana-mohana, He becomes Madana-dāha, or enchanted by the beauty of Rādhārāṇī. Actually the Lord's beauty is superexcellent, surpassing even the beauty of Lakṣmī in Vaikuṇṭha. The devotees of the Lord in the Vaikuṇṭha planets want to see the Lord as the most beautiful, but the devotees in Gokula or Kṛṣṇaloka want to see Rādhārāṇī as more beautiful than Kṛṣṇa. The adjustment is that the Lord, being bhakta-vatsala, or one who wants to please His devotees, assumes such features so that devotees like Lord Brahmā, Lord Śiva and other demigods may be pleased. Here also, for the devotee-sages, the Kumāras, the Lord appeared in His most beautiful feature, and they continued to see Him without satiation and wanted to continue seeing Him more and more.

TEXT 43

tasyāravinda-nayanasya padāravinda-

kiñjalka-miśra-tulasī-makaranda-vāyuḥ

antar-gataḥ sva-vivareṇa cakāra teṣāṁ

saṅkṣobham akṣara-juṣām api citta-tanvoḥ

SYNONYMS

tasya-of Him; aravinda-nayanasya-of the lotus-eyed Lord; pada-aravinda-of the lotus feet; kiñjalka-with the toes; miśra-mixed; tulasī-the tulasī leaves; makaranda-fragrance; vāyuḥ-breeze; antaḥ-gataḥ-entered within; sva-vivareṇa-through their nostrils; cakāra-made; teṣām-of the Kumāras; saṅkṣobham-agitation for change; akṣara-juṣām-attached to impersonal Brahman realization; api-even though; citta-tanvoḥ-in both mind and body.

When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.

It appears from this verse that the four Kumāras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lord's features, their minds changed. In other words, the impersonalist who feels transcendental pleasure in striving to become one with the Lord is defeated when he sees the beautiful transcendental features of the Lord. Because of the fragrance of His lotus feet, carried by the air and mixed with the aroma of tulasī, their minds changed; instead of becoming one with the Supreme Lord, they thought it wise to be devotees. Becoming a servitor of the lotus feet of the Lord is better than becoming one with the Lord.

TEXT 44

te vā amuṣya vadanāsita-padma-kośam

udvīkṣya sundaratarādhara-kunda-hāsam

labdhāśiṣaḥ punar avekṣya tadīyam aṅghri-

dvandvaṁ nakhāruṇa-maṇi-śrayaṇaṁ nidadhyuḥ

SYNONYMS

te-those sages; vai-certainly; amuṣya-of the Supreme Personality of Godhead; vadana-face; asita-blue; padma-lotus; kośam-inside; udvīkṣya-after looking up; sundara-tara-more beautiful; adhara-lips; kunda-jasmine flower; hāsam-smiling; labdha-achieved; āśiṣaḥ-aims of life; punaḥ-again; avekṣya-looking down; tadīyam-His; aṅghri-dvandvam-pair of lotus feet; nakha-nails; aruṇa-red; maṇi-rubies; śrayaṇam-shelter; nidadhyuḥ-meditated.

The Lord's beautiful face appeared to them like the inside of a blue lotus, and the Lord's smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord's transcendental body again and again, and so they finally achieved meditation on the Lord's personal feature.

TEXT 45

puṁsāṁ gatiṁ mṛgayatām iha yoga-mārgair

dhyānāspadaṁ bahu-mataṁ nayanābhirāmam

pauṁsnaṁ vapur darśayānam ananya-siddhair

autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ

SYNONYMS

puṁsām-of those persons; gatim-liberation; mṛgayatām-who are searching; iha-here in this world; yoga-mārgaiḥ-by the process of aṣṭāṅga-yoga; dhyāna-āspadam-object of meditation; bahu-by the great yogis; matam-approved; nayana-eyes; abhirāmam-pleasing; pauṁsnam-human; vapuḥ-form; darśayānam-displaying; ananya-not by others; siddhaiḥ-perfected; autpattikaiḥ-eternally present; samagṛṇan-praised; yutam-the Supreme Personality of Godhead, who is endowed; aṣṭa-bhogaiḥ-with eight kinds of achievement.

This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.

The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Nārāyaṇa is the object of meditation for the followers of yoga-mārga. In the modern age there are so many so-called yogīs who do not target their meditation on the four-handed Nārāyaṇa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogīs who follow the standard method. The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages. This Nārāyaṇa form is Kṛṣṇa's expansion; therefore the Kṛṣṇa consciousness movement which is now spreading is the real, topmost process of yoga practice.

Kṛṣṇa consciousness is the highest yoga performance by trained devotional yogīs. Despite all the allurement of yoga practice, the eight kinds of yogic perfections are hardly achievable by the common man. But here it is described that the Lord, who appeared before the four sages, is Himself full of all eight of those perfections. The highest yoga-mārga process is to concentrate the mind twenty-four hours a day on Kṛṣṇa. This is called Kṛṣṇa consciousness. The yoga system, as described in Śrīmad-Bhāgavatam and Bhagavad-gītā or as recommended in the Patañjali yoga process, is different from the nowadays-practiced haṭha-yoga as it is generally understood in the Western countries. Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms-with four hands decorated with conch, lotus, club and wheel-are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya-to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga. It is a very regrettable fact that many unauthorized so-called yogīs come to the Western countries and exploit people's inclination towards yoga practice. Such unauthorized yogīs even dare to say publicly that one can indulge in the habit of drinking and at the same time practice meditation.

Five thousand years ago Lord Kṛṣṇa recommended yoga practice to Arjuna, but Arjuna frankly expressed his inability to follow the stringent rules and regulations of the yoga system. One should be very practical in every field of activities and should not waste his valuable time in practicing useless gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and see Him perpetually in meditation. Such continued meditation is called samādhi, and the object of this meditation is the four-handed Nārāyaṇa, with bodily decorations as described in this chapter of Śrīmad-Bhāgavatam. If, however, one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga is to fix the mind on the form of the Lord, the four-handed Nārāyaṇa who is sitting in everyone's heart.

By meditation one can understand that God is seated within one's heart. Even if one does not know it, God is seated within the heart of everyone. Not only is He seated in the heart of the human being, but He is also within the hearts of cats and dogs. Bhagavad-gītā certifies this fact by the declaration of the Lord, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe [Bg. 18.61]. The īśvara, the supreme controller of the world, is seated in the heart of everyone. Not only is He in everyone's heart, but He is also present within the atom. No place is vacant or devoid of the presence of the Lord. That is the statement of Īśopaniṣad. God is present everywhere, and His right of proprietorship applies to everything. The feature of the Lord by which He is present everywhere is called Paramātmā. Ātmā means the individual soul, and Paramātmā means the individual Supersoul; both ātmā and Paramātmā are individual persons. The difference between ātmā and Paramātmā is that the ātmā, or the soul, is present only in a particular body, whereas the Paramātmā is present everywhere. In this connection, the example of the sun is very nice. An individual person may be situated in one place, but the sun, even though a similar individual entity, is present on the head of every individual person. In Bhagavad-gītā this is explained. Therefore even though the qualities of all entities, including the Lord, are equal, the Supersoul is different from the individual soul by quantitative power of expansion. The Lord, or the Supersoul, can expand Himself into millions of different forms, whereas the individual soul cannot do so.

The Supersoul, being seated in everyone's heart, can witness everyone's activities-past, present and future. In the Upaniṣads the Supersoul is described as being seated with the individual soul as friend and witness. As a friend, the Lord is always anxious to get back His friend, the individual soul, and bring him back home, back to Godhead. As a witness He is the bestower of all benedictions, and He endows each individual with the result of his actions. The Supersoul gives the individual soul all facilities to achieve whatever he desires to enjoy in this material world. Suffering is a reaction to the living entity's propensity to try to lord it over the material world. But the Lord instructs His friend, the individual soul, who is also His son, to give up all other engagements and simply surrender unto Him for perpetual bliss and an eternal life full of knowledge. This is the last instruction of Bhagavad-gītā, the most authorized and widely read book on all varieties of yoga. Thus the last word of Bhagavad-gītā is the last word in the perfection of yoga.

It is stated in Bhagavad-gītā that a person who is always absorbed in Kṛṣṇa consciousness is the topmost yogī. What is Kṛṣṇa consciousness? As the individual soul is present by his consciousness throughout his entire body, so the Supersoul, or Paramātmā, is present throughout the whole creation by superconsciousness. This superconscious energy is imitated by the individual soul, who has limited consciousness. I can understand what is going on within my limited body, but I cannot feel what is going on in another's body. I am present throughout my body by my consciousness, but my consciousness is not present in another's body. The Supersoul, or Paramātmā, however, being present everywhere and within everyone, is also conscious of everyone's existence. The theory that the soul and the Supersoul are one is not acceptable because it is not confirmed by authoritative Vedic literature. The individual soul's consciousness cannot act in superconsciousness. This superconsciousness can be achieved, however, by dovetailing individual consciousness with the consciousness of the Supreme. This dovetailing process is called surrender, or Kṛṣṇa consciousness. From the teachings of Bhagavad-gītā we learn very clearly that Arjuna, in the beginning, did not want to fight with his brothers and relatives, but after understanding Bhagavad-gītā he dovetailed his consciousness with the superconsciousness of Kṛṣṇa. He was then in Kṛṣṇa consciousness.

A person in full Kṛṣṇa consciousness acts by the dictation of Kṛṣṇa. In the beginning of Kṛṣṇa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kṛṣṇa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kṛṣṇa consciousness is the most perfect stage of the yoga system. At this stage, Kṛṣṇa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kṛṣṇa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone's heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one must take dictation from within and without to act in Kṛṣṇa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga.

For a perfect yogī, there are eight kinds of superachievements: one can become lighter than air, one can become smaller than the atom, one can become bigger than a mountain, one can achieve whatever he desires, one can control like the Lord, and so on. But when one rises to the perfectional stage of receiving dictation from the Lord, that is greater than any stage of material achievements above mentioned. The breathing exercise of the yoga system which is generally practiced is just the beginning. Meditation on the Supersoul is just another step forward. But to obtain direct contact with the Supersoul and take dictation from Him is the highest perfectional stage. The breathing exercises of meditation practice were very difficult even five thousand years ago, otherwise Arjuna would not have rejected the proposal of Kṛṣṇa that he adopt this system. This age of Kali is called the fallen age. In this age, people in general are short-living and very slow to understand self-realization or spiritual life; they are mostly unfortunate, and therefore if someone is a little bit interested in self-realization he is likely to be misguided by so many frauds. The only way to realize the perfect stage of yoga is to follow the principles of Bhagavad-gītā as practiced by Lord Caitanya. This is the simplest and highest perfection of yoga practice. Lord Caitanya demonstrated this Kṛṣṇa consciousness yoga system in a practical manner simply by chanting the holy name of Kṛṣṇa, as prescribed in the Vedānta, Śrīmad-Bhāgavatam, Bhagavad-gītā, and many important Purāṇas.

The largest number of Indians follow this yoga process, and in the United States it is gradually spreading in many cities. It is very easy and practical for this age, especially for those who are serious about success in yoga. No other process of yoga can be successful in this age. The meditation process was possible in the golden age, Satya-yuga, because people in that age used to live for hundreds of thousands of years. If one wants success in practical yoga practice, it is advised that he take to the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and he will actually feel himself making progress. In Bhagavad-gītā this practice of Kṛṣṇa consciousness is prescribed as rāja-vidyā, or the king of all erudition.

Those who have taken to this most sublime bhakti-yoga system, who practice devotional service in transcendental love of Kṛṣṇa, can testify to its happy and easy execution. The four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra also became attracted by the features of the Lord and the transcendental aroma of the dust of His lotus feet, as already described in verse 43.

Yoga necessitates controlling the senses, and bhakti-yoga, or Kṛṣṇa consciousness, is the process of purifying the senses. When the senses are purified, they are automatically controlled. One cannot stop the activities of the senses by artificial means, but if one purifies the senses by engaging in the service of the Lord, the senses not only can be controlled from rubbish engagement, but can be engaged in the Lord's transcendental service, as aspired to by the four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra. Kṛṣṇa consciousness is not, therefore, a manufactured concoction of the speculative mind. It is the process enjoined in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65].

TEXT 46

kumārā ūcuḥ

yo 'ntarhito hṛdi gato 'pi durātmanāṁ tvaṁ

so 'dyaiva no nayana-mūlam ananta rāddhaḥ

yarhy eva karṇa-vivareṇa guhāṁ gato naḥ

pitrānuvarṇita-rahā bhavad-udbhavena

SYNONYMS

kumārāḥ ūcuḥ-the Kumāras said; yaḥ-He who; antarhitaḥ-not manifested; hṛdi-in the heart; gataḥ-is seated; api-even though; durātmanām-to the rascals; tvam-You; saḥ-He; adya-today; eva-certainly; naḥ-of us; nayana-mūlam-face to face; ananta-O unlimited one; rāddhaḥ-attained; yarhi-when; eva-certainly; karṇa-vivareṇa-through the ears; guhām-intelligence; gataḥ-have attained; naḥ-our; pitrā-by our father; anuvarṇita-described; rahāḥ-mysteries; bhavat-udbhavena-by Your appearance.

The Kumāras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahmā, through the ears have now been actually realized by Your kind appearance.

The so-called yogīs who concentrate their mind or meditate upon the impersonal or void are described here. This verse of Śrīmad-Bhāgavatam describes persons who are expected to be very expert yogīs engaged in meditation but who do not find the Supreme Personality of Godhead seated within the heart. These persons are described here as durātmā, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahātmā, which means one who has a broad heart. Those so-called yogīs who, although engaged in meditation, are not broad hearted cannot find the four-handed Nārāyaṇa form, even though He is seated within their heart. Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord. In the Īśopaniṣad also, the devotee prays that the glaring effulgence of Brahman may be removed from his eyes so that he can see the real, personal feature of the Lord and thus satisfy himself fully. Similarly, although the Lord is not visible in the beginning because of His glaring bodily effulgence, if a devotee sincerely wants to see Him, the Lord is revealed to him. It is said in Bhagavad-gītā that the Lord cannot be seen by our imperfect eyes, He cannot be heard by our imperfect ears, and He cannot be experienced by our imperfect senses; but if one engages in devotional service with faith and devotion, then God reveals Himself.

Here the four sages Sanat-kumāra, Sanātana, Sanandana and Sanaka are described as actually sincere devotees. Although they had heard from their father, Brahmā, about the personal feature of the Lord, only the impersonal feature-Brahman-was revealed to them. But because they were sincerely searching for the Lord, they finally saw His personal feature directly, which corresponded with the description given by their father. They thus became fully satisfied. Here they express their gratitude because although they were foolish impersonalists in the beginning, by the grace of the Lord they could now have the good fortune to see His personal feature. Another significant aspect of this verse is that the sages describe their experience of hearing from their father, Brahmā, who was born of the Lord directly. In other words, the disciplic succession from the Lord to Brahmā and from Brahmā to Nārada and from Nārada to Vyāsa, and so on, is accepted here. Because the Kumāras were sons of Brahmā, they had the opportunity to learn Vedic knowledge from the disciplic succession of Brahmā, and therefore, in spite of their impersonalist beginnings, they became, in the end, direct seers of the personal feature of the Lord.

TEXT 47

taṁ tvāṁ vidāma bhagavan param ātma-tattvaṁ

sattvena samprati ratiṁ racayantam eṣām

yat te 'nutāpa-viditair dṛḍha-bhakti-yogair

udgranthayo hṛdi vidur munayo virāgāḥ

SYNONYMS

tam-Him; tvām-You; vidāma-we know; bhagavan-O Supreme Personality of Godhead; param-the Supreme; ātma-tattvam-Absolute Truth; sattvena-by Your form of pure goodness; samprati-now; ratim-love of God; racayantam-creating; eṣām-of all of them; yat-which; te-Your; anutāpa-mercy; viditaiḥ-understood; dṛḍha-unflinching; bhakti-yogaiḥ-through devotional service; udgranthayaḥ-without attachment, free from material bondage; hṛdi-in the heart; viduḥ-understood; munayaḥ-great sages; virāgāḥ-not interested in material life.

We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.

The Absolute Truth can be understood in three features-impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead. Here it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth. Even though the four Kumāras were instructed by their great learned father, Brahmā, they could not actually understand the Absolute Truth. They could only understand the Supreme Absolute Truth when they personally saw the Personality of Godhead with their own eyes. In other words, if one sees or understands the Supreme Personality of Godhead, the other two features of the Absolute Truth-namely impersonal Brahman and localized Paramātmā-are also automatically understood. Therefore the Kumāras confirm: "You are the ultimate Absolute Truth." The impersonalist may argue that since the Supreme Personality of Godhead was so nicely decorated, He was therefore not the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform is constituted of śuddha-sattva, pure goodness. In the material world, any quality-goodness, passion or ignorance-is contaminated. Even the quality of goodness here in the material world is not free from tinges of passion and ignorance. But in the transcendental world, only pure goodness, without any tinge of passion or ignorance, exists; therefore the form of the Supreme Personality of Godhead and His variegated pastimes and paraphernalia are all pure sattva-guṇa. Such variegatedness in pure goodness is exhibited eternally by the Lord for the satisfaction of the devotee. The devotee does not want to see the Supreme Personality of Absolute Truth in voidness or impersonalism. In one sense, absolute transcendental variegatedness is meant only for the devotees, not for others, because this distinct feature of transcendental variegatedness can be understood only by the mercy of the Supreme Lord and not by mental speculation or the ascending process. It is said that one can understand the Supreme Personality of Godhead when one is even slightly favored by Him; otherwise, without His mercy, a man may speculate for thousands of years and not understand what is actually the Absolute Truth. This mercy can be perceived by the devotee when he is completely freed from contamination. It is stated, therefore, that only when all contamination is rooted out and the devotee is completely detached from material attractions can he receive this mercy of the Lord.

TEXT 48

nātyantikaṁ vigaṇayanty api te prasādaṁ

kimv anyad arpita-bhayaṁ bhruva unnayais te

ye 'ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ

kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ

SYNONYMS

na-not; ātyantikam-liberation; vigaṇayanti-care for; api-even; te-those; prasādam-benedictions; kim u-what to speak; anyat-other material happinesses; arpita-given; bhayam-fearfulness; bhruvaḥ-of the eyebrows; unnayaiḥ-by the raising; te-Your; ye-those devotees; aṅga-O Supreme Personality of Godhead; tvat-Your; aṅghri-lotus feet; śaraṇāḥ-who have taken shelter; bhavataḥ-Your; kathāyāḥ-narrations; kīrtanya-worth chanting; tīrtha-pure; yaśasaḥ-glories; kuśalāḥ-very expert; rasa-jñāḥ-knowers of the mellows or humors.

Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.

The transcendental bliss enjoyed by the devotees of the Lord is completely different from the material happiness enjoyed by less intelligent persons. The less intelligent persons in the material world are engaged by the four principles of benediction called dharma, artha, kāma and mokṣa. Generally they prefer to take to religious life to achieve some material benediction, the purpose of which is to satisfy the senses. When, by that process, they become confused or frustrated in fulfilling the maximum amount of sense enjoyment, they try to become one with the Supreme, which is, according to their conception, mukti, or liberation. There are five kinds of liberation, the least important of which is called sāyujya, to become one with the Supreme. Devotees don't care for such liberation because they are actually intelligent. Nor are they inclined to accept any of the other four kinds of liberation, namely to live on the same planet as the Lord, to live with Him side by side as an associate, to have the same opulence, and to attain the same bodily features. They are concerned only with glorifying the Supreme Lord and His auspicious activities. Pure devotional service is śravaṇaṁ kīrtanam. Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The devotee does not even care for the post of Indra. A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even if one reaches the post of Indra, Candra, or any other demigod, he must be dissolved at a certain stage. A devotee is never interested in such temporary pleasure. From Vedic scriptures it is understood that sometimes even Brahmā and Indra fall down, but a devotee in the transcendental abode of the Lord never falls. This transcendental stage of life, in which one feels transcendental pleasure in hearing the Lord's pastimes, is also recommended by Lord Caitanya. When Lord Caitanya was talking with Rāmānanda Rāya, there were varieties of suggestions offered by Rāmānanda regarding spiritual realization, but Lord Caitanya rejected all but one-that one should hear the glories of the Lord in association with pure devotees. That is acceptable for everyone, especially in this age. One should engage himself in hearing from pure devotees about the activities of the Lord. That is considered the supreme benediction for mankind.

TEXT 49

kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc

ceto 'livad yadi nu te padayo rameta

vācaś ca nas tulasivad yadi te 'ṅghri-śobhāḥ

pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ

SYNONYMS

kāmam-as much as deserved; bhavaḥ-birth; sva-vṛjinaiḥ-by our own sinful activities; nirayeṣu-in low births; naḥ-our; stāt-let it be; cetaḥ-minds; ali-vat-like bees; yadi-if; nu-may be; te-Your; padayoḥ-at Your lotus feet; rameta-are engaged; vācaḥ-words; ca-and; naḥ-our; tulasi-vat-like the tulasī leaves; yadi-if; te-Your; aṅghri-at Your lotus feet; śobhāḥ-beautified; pūryeta-are filled; te-Your; guṇa-gaṇaiḥ-by transcendental qualities; yadi-if; karṇa-randhraḥ-the holes of the ears.

O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.

The four sages now offer their humility to the Personality of Godhead because of their having been haughty in cursing two other devotees of the Lord. Jaya and Vijaya, the two doorkeepers who checked them from entering the Vaikuṇṭha planet, were certainly offenders, but as Vaiṣṇavas, the four sages should not have cursed them in anger. After the incident, they became conscious that they had done wrong by cursing the devotees of the Lord, and they prayed to the Lord that even in the hellish condition of life their minds might not be distracted from the engagement of service to the lotus feet of Lord Nārāyaṇa. Those who are devotees of the Lord are not afraid of any condition of life, provided there is constant engagement in the service of the Lord. It is said of the nārāyaṇa-para, or those who are devotees of Nārāyaṇa, the Supreme Personality of Godhead, na kutaścana bibhyati (Bhāg. 6.17.28). They are not afraid of entering a hellish condition, for since they are engaged in the transcendental loving service of the Lord, heaven or hell is the same for them. In material life both heaven and hell are one and the same because they are material; in either place there is no engagement in the Lord's service. Therefore those who are engaged in the service of the Lord see no distinction between heaven and hell; it is only the materialists who prefer one to the other.

These four devotees prayed to the Lord that although they might go to hell because they had cursed devotees, they might not forget the service of the Lord. The transcendental loving service of the Lord is performed in three ways-with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One may speak very nicely with ornamental language or one may be expert at controlled grammatical presentation, but if one's words are not engaged in the service of the Lord, they have no flavor and no actual use. The example is given here of tulasī leaves. The tulasī leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord. The tulasī leaf has numerous good qualities, but if it were not offered to the lotus feet of the Lord, tulasī could not be of much value or importance. Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one's words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This is the advantage of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One may be put in any condition, but God gives him the prerogative to chant Hare Kṛṣṇa. In any condition of life, if one goes on chanting he will never be unhappy.

TEXT 50

prāduścakartha yad idaṁ puruhūta rūpaṁ

teneśa nirvṛtim avāpur alaṁ dṛśo naḥ

tasmā idaṁ bhagavate nama id vidhema

yo 'nātmanāṁ durudayo bhagavān pratītaḥ

SYNONYMS

prāduścakartha-You have manifested; yat-which; idam-this; puruhūta-O greatly worshiped; rūpam-eternal form; tena-by that form; īśa-O Lord; nirvṛtim-satisfaction; avāpuḥ-obtained; alam-so much; dṛśaḥ-vision; naḥ-our; tasmai-unto Him; idam-this; bhagavate-unto the Supreme Personality of Godhead; namaḥ-obeisances; it-only; vidhema-let us offer; yaḥ-who; anātmanām-of those who are less intelligent; durudayaḥ-cannot be seen; bhagavān-the Supreme Personality of Godhead; pratītaḥ-has been seen by us.

O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.

The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahmā, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramātmā are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects. In other words, they become devotees and want to see the form of the Lord continually. It is confirmed in the Brahma-saṁhitā that one who has developed transcendental love of Kṛṣṇa by smearing his eyes with the ointment of love sees constantly the eternal form of the Lord. The particular word used in this connection, anātmanām, signifies those who have no control over the mind and senses and who therefore speculate and want to become one with the Lord. Such persons cannot have the pleasure of seeing the eternal form of the Lord. For the impersonalists and the so-called yogīs, the Lord is always hidden by the curtain of yogamāyā. Bhagavad-gītā says that even when Lord Kṛṣṇa was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogīs could not see Him because they were devoid of devotional eyesight. The theory of the impersonalists and so-called yogīs is that the Supreme Lord assumes a particular form when He comes in touch with māyā, although actually He has no form. This very conception of the impersonalists and so-called yogīs checks them from seeing the Supreme Personality of Godhead as He is. The Lord, therefore, is always beyond the sight of such nondevotees. The four sages felt so much obliged to the Lord that they offered their respectful obeisances unto Him again and again.

Thus end the Bhaktivedanta purports of the Third Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of the Kingdom of God."

Chapter Sixteen

The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages

TEXT 1

brahmovāca

iti tad gṛṇatāṁ teṣāṁ

munīnāṁ yoga-dharmiṇām

pratinandya jagādedaṁ

vikuṇṭha-nilayo vibhuḥ

SYNONYMS

brahmā uvāca-Lord Brahmā said; iti-thus; tat-speech; gṛṇatām-praising; teṣām-of them; munīnām-those four sages; yoga-dharmiṇām-engaged in linking with the Supreme; pratinandya-after congratulating; jagāda-said; idam-these words; vikuṇṭha-nilayaḥ-whose abode is bereft of anxiety; vibhuḥ-the Supreme Personality of Godhead.

Lord Brahmā said: After thus congratulating the sages for their nice words, the Supreme Personality of Godhead, whose abode is in the kingdom of God, spoke as follows.

TEXT 2

śrī-bhagavān uvāca

etau tau pārṣadau mahyaṁ

jayo vijaya eva ca

kadarthī-kṛtya māṁ yad vo

bahv akrātām atikramam

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; etau-these two; tau-they; pārṣadau-attendants; mahyam-of Mine; jayaḥ-named Jaya; vijayaḥ-named Vijaya; eva-certainly; ca-and; kadarthī-kṛtya-by ignoring; mām-Me; yat-which; vaḥ-against you; bahu-great; akrātām-have committed; atikramam-offense.

The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me.

To commit an offense at the feet of a devotee of the Lord is a great wrong. Even when a living entity is promoted to Vaikuṇṭha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuṇṭha planet, even if by chance one commits an offense, he is protected by the Lord. This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya and Vijaya. The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself.

By mistake the doormen held the sages from entering Vaikuṇṭhaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The Lord's presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet. There is a very good example in the life of Haridāsa Ṭhākura. When Caitanya Mahāprabhu was residing at Jagannātha purī, Haridāsa Ṭhākura, who happened to be Muhammadan by birth, was with Him. In Hindu temples, especially in those days, no one but a Hindu was allowed to enter. Although Haridāsa Ṭhākura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple. Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannātha, used to come and sit with Haridāsa Ṭhākura daily. Here in Śrīmad-Bhāgavatam we also find this same behavior of the Lord. His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired. It is also significant that He was accompanied by the goddess of fortune. The goddess of fortune is not to be seen by ordinary persons, but the Lord was so kind that although the devotees did not aspire for such an honor, He appeared before them with the goddess of fortune.

TEXT 3

yas tv etayor dhṛto daṇḍo

bhavadbhir mām anuvrataiḥ

sa evānumato 'smābhir

munayo deva-helanāt

SYNONYMS

yaḥ-which; tu-but; etayoḥ-regarding both Jaya and Vijaya; dhṛtaḥ-has been given; daṇḍaḥ-punishment; bhavadbhiḥ-by you; mām-Me; anuvrataiḥ-devoted to; saḥ-that; eva-certainly; anumataḥ-is approved; asmābhiḥ-by Me; munayaḥ-O great sages; deva-against you; helanāt-because of an offense.

O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.

TEXT 4

tad vaḥ prasādayāmy adya

brahma daivaṁ paraṁ hi me

tad dhīty ātma-kṛtaṁ manye

yat sva-pumbhir asat-kṛtāḥ

SYNONYMS

tat-therefore; vaḥ-you sages; prasādayāmi-I am seeking your forgiveness; adya-just now; brahma-the brāhmaṇas; daivam-most beloved personalities; param-highest; hi-because; me-My; tat-that offense; hi-because; iti-thus; ātma-kṛtam-done by Me; manye-I consider; yat-which; sva-pumbhiḥ-by My own attendants; asat-kṛtāḥ-having been disrespected.

To Me, the brāhmaṇa is the highest and most beloved personality. The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors. I take this to be an offense by Myself; therefore I seek your forgiveness for the incident that has arisen.

The Lord is always in favor of the brāhmaṇas and the cows, and therefore it is said, go-brāhmaṇa-hitāya ca. Lord Kṛṣṇa, or Viṣṇu, the Supreme Personality of Godhead, is also the worshipable Deity of the brāhmaṇas. In the Vedic literature, in the ṛg-mantra hymns of the Ṛg Veda, it is stated that those who are actually brāhmaṇas always look to the lotus feet of Viṣṇu: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those who are qualified brāhmaṇas worship only the Viṣṇu form of the Supreme Personality of Godhead, which means Kṛṣṇa, Rāma and all Viṣṇu expansions. A so-called brāhmaṇa who is born in the family of brāhmaṇas but performs activities aimed against the Vaiṣṇavas cannot be accepted as a brāhmaṇa, because brāhmaṇa means Vaiṣṇava and Vaiṣṇava means brāhmaṇa. One who has become a devotee of the Lord is also a brāhmaṇa. The formula is brahma jānātīti brāhmaṇaḥ. A brāhmaṇa is one who has understood Brahman, and a Vaiṣṇava is one who has understood the personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead. One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaiṣṇava is already a brāhmaṇa. It should be noted that the glories of the brāhmaṇa described in this chapter by the Lord Himself refer to His devotee-brāhmaṇa, or the Vaiṣṇava. It should never be misunderstood that the so-called brāhmaṇas who are born in brāhmaṇa families but have no brahminical qualifications are referred to in this connection.

TEXT 5

yan-nāmāni ca gṛhṇāti

loko bhṛtye kṛtāgasi

so 'sādhu-vādas tat-kīrtiṁ

hanti tvacam ivāmayaḥ

SYNONYMS

yat-of whom; nāmāni-the names; ca-and; gṛhṇāti-take; lokaḥ-people in general; bhṛtye-when a servant; kṛta-āgasi-has committed something wrong; saḥ-that; asādhu-vādaḥ-blame; tat-of that person; kīrtim-the reputation; hanti-destroys; tvacam-the skin; iva-as; āmayaḥ-leprosy.

A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin.

A Vaiṣṇava, therefore, should be fully qualified. As stated in the Bhāgavatam, anyone who has become a Vaiṣṇava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritāmṛta. A devotee should always see that his Vaiṣṇava qualities increase with the advancement of his Kṛṣṇa consciousness. A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead. The devotee's duty is to be always conscious in his dealings with others, especially with another devotee of the Lord.

TEXT 6

yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ

sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ

so 'haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś

chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim

SYNONYMS

yasya-of whom; amṛta-nectar; amala-uncontaminated; yaśaḥ-glories; śravaṇa-hearing; avagāhaḥ-entering into; sadyaḥ-immediately; punāti-purifies; jagat-the universe; āśva-pacāt-including even the dog-eaters; vikuṇṭhaḥ-without anxiety; saḥ-that person; aham-I am; bhavadbhyaḥ-from you; upalabdha-obtained; su-tīrtha-the best place of pilgrimage; kīrtiḥ-the fame; chindyām-would cut off; sva-bāhum-My own arm; api-even; vaḥ-towards you; pratikūla-vṛttim-acting inimically.

Anyone in the entire world, even down to the caṇḍāla, who lives by cooking and eating the flesh of the dog, is immediately purified if he takes bath in hearing through the ear the glorification of My name, fame, etc. Now you have realized Me without doubt; therefore I will not hesitate to lop off My own arm if its conduct is found hostile to you.

Real purification can take place in human society if its members take to Kṛṣṇa consciousness. This is clearly stated in all Vedic literature. Anyone who takes to Kṛṣṇa consciousness in all sincerity, even if he is not very advanced in good behavior, is purified. A devotee can be recruited from any section of human society, although it is not expected that everyone in all segments of society is well behaved. As stated in this verse and in many places in Bhagavad-gītā, even if one is not born in a brāhmaṇa family, or even if he is born in a family of caṇḍālas, if he simply takes to Kṛṣṇa consciousness he is immediately purified. In Bhagavad-gītā, Ninth Chapter, verses 30–32, it is clearly stated that even though a man is not well behaved, if he simply takes to Kṛṣṇa consciousness he is understood to be a saintly person. As long as a person is in this material world he has two different relationships in his dealings with others-one relationship pertains to the body, and the other pertains to the spirit. As far as bodily affairs or social activities are concerned, although a person is purified on the spiritual platform, it is sometimes seen that he acts in terms of his bodily relationships. If a devotee born in the family of a caṇḍāla (the lowest caste) is sometimes found engaged in his habitual activities, he is not to be considered a caṇḍāla. In other words, a Vaiṣṇava should not be evaluated in terms of his body. The śāstra states that no one should think the Deity in the temple to be made of wood or stone, and no one should think that a person coming from a lower-caste family who has taken to Kṛṣṇa consciousness is still of the same low caste. These attitudes are forbidden because anyone who takes to Kṛṣṇa consciousness is understood to be fully purified. He is at least engaged in the process of purification, and if he sticks to the principle of Kṛṣṇa consciousness he will very soon be fully purified. The conclusion is that if one takes to Kṛṣṇa consciousness with all seriousness, he is to be understood as already purified, and Kṛṣṇa is ready to give him protection by all means. The Lord assures herein that He is ready to give protection to His devotee even if there is need to cut off part of His own body.

TEXT 7

yat-sevayā caraṇa-padma-pavitra-reṇuṁ

sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam

na śrīr viraktam api māṁ vijahāti yasyāḥ

prekṣā-lavārtha itare niyamān vahanti

SYNONYMS

yat-of whom; sevayā-by the service; caraṇa-feet; padma-lotus; pavitra-sacred; reṇum-the dust; sadyaḥ-immediately; kṣata-wiped out; akhila-all; malam-sins; pratilabdha-acquired; śīlam-disposition; na-not; śrīḥ-the goddess of fortune; viraktam-have no attachment; api-even though; mām-Me; vijahāti-leave; yasyāḥ-of the goddess of fortune; prekṣā-lava-arthaḥ-for obtaining a slight favor; itare-others, like Lord Brahmā; niyamān-sacred vows; vahanti-observe.

The Lord continued: Because I am the servitor of My devotees, My lotus feet have become so sacred that they immediately wipe out all sin, and I have acquired such a disposition that the goddess of fortune does not leave Me, even though I have no attachment for her and others praise her beauty and observe sacred vows to secure from her even a slight favor.

The relationship between the Lord and His devotee is transcendentally beautiful. As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased. In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee. The Lord admits herein that although He certainly has the quality that anyone who receives a slight particle of the dust of His lotus feet becomes at once a great personality, this greatness is due to His affection for His devotee. It is because of this affection that the goddess of fortune does not leave Him and that not only one but many thousands of goddesses of fortune engage in His service. In the material world, simply to get a little favor from the goddess of fortune, people observe many rigid regulations of austerity and penance. The Lord cannot tolerate any inconvenience on the part of the devotee. He is therefore famous as bhakta-vatsala.

TEXT 8

nāhaṁ tathādmi yajamāna-havir vitāne

ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena

yad brāhmaṇasya mukhataś carato 'nughāsaṁ

tuṣṭasya mayy avahitair nija-karma-pākaiḥ

SYNONYMS

na-not; aham-I; tathā-on the other hand; admi-I eat; yajamāna-by the sacrificer; haviḥ-the oblations; vitāne-in the sacrificial fire; ścyotat-pouring; ghṛta-ghee; plutam-mixed; adan-eating; huta-bhuk-the sacrificial fire; mukhena-by the mouth; yat-as; brāhmaṇasya-of the brāhmaṇa; mukhataḥ-from the mouth; carataḥ-acting; anughāsam-morsels; tuṣṭasya-satisfied; mayi-to Me; avahitaiḥ-offered; nija-own; karma-activities; pākaiḥ-by the results.

I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is one of My own mouths, with the same relish as I do the delicacies overflowing with ghee which are offered to the mouths of the brāhmaṇas who have dedicated to Me the results of their activities and who are ever satisfied with My prasāda.

The devotee of the Lord, or the Vaiṣṇava, does not take anything without offering it to the Lord. Since a Vaiṣṇava dedicates all the results of his activities to the Lord, he does not taste anything eatable which is not first offered to Him. The Lord also relishes giving to the Vaiṣṇava's mouth all eatables offered to Him. It is clear from this verse that the Lord eats through the sacrificial fire and the brāhmaṇa's mouth. So many articles-grains, ghee, etc.-are offered in sacrifice for the satisfaction of the Lord. The Lord accepts sacrificial offerings from the brāhmaṇas and devotees, and elsewhere it is stated that whatever is given for the brāhmaṇas and Vaiṣṇavas to eat is also accepted by the Lord. But here it is said that He accepts offerings to the mouths of brāhmaṇas and Vaiṣṇavas with even greater relish. The best example of this is found in the life of Advaita Prabhu in his dealings with Haridāsa Ṭhākura. Even though Haridāsa was born of a Muhammadan family, Advaita Prabhu offered him the first dish of prasāda after the performance of a sacred fire ceremony. Haridāsa Ṭhākura informed him that he was born of a Muhammadan family and asked why Advaita Prabhu was offering the first dish to a Muhammadan instead of an elevated brāhmaṇa. Out of his humbleness, Haridāsa condemned himself a Muhammadan, but Advaita Prabhu, being an experienced devotee, accepted him as a real brāhmaṇa. Advaita Prabhu asserted that by offering the first dish to Haridāsa Ṭhākura, he was getting the result of feeding one hundred thousand brāhmaṇas. The conclusion is that if one can feed a brāhmaṇa or Vaiṣṇava, it is better than performing hundreds of thousands of sacrifices. In this age, therefore, it is recommended that harer nāma [Adi 17.21]-chanting the holy name of God-and pleasing the Vaiṣṇava are the only means to elevate oneself to spiritual life.

TEXT 9

yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-

māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ

viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ

sadyaḥ punāti saha-candra-lalāma-lokān

SYNONYMS

yeṣām-of the brāhmaṇas; bibharmi-I bear; aham-I; akhaṇḍa-unbroken; vikuṇṭha-unobstructed; yoga-māyā-internal energy; vibhūtiḥ-opulence; amala-pure; aṅghri-of the feet; rajaḥ-the dust; kirīṭaiḥ-on My helmet; viprān-the brāhmaṇas; tu-then; kaḥ-who; na-not; viṣaheta-carry; yat-of the Supreme Lord; arhaṇa-ambhaḥ-water which has washed the feet; sadyaḥ-at once; punāti-sanctifies; saha-along with; candra-lalāma-Lord Śiva; lokān-the three worlds.

I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Śiva, who bears it on his head. If I can take the dust of the feet of the Vaiṣṇava on My head, who will refuse to do the same?

The difference between the internal and external energies of the Supreme Personality of Godhead is that in the internal energy, or in the spiritual world, all the opulences are undisturbed, whereas in the external or material energy, all the opulences are temporary manifestations. The Lord's supremacy is equal in both the spiritual and material worlds, but the spiritual world is called the kingdom of God, and the material world is called the kingdom of māyā. Māyā refers to that which is not actually fact. The opulence of the material world is a reflection. It is stated in Bhagavad-gītā that this material world is just like a tree whose roots are up and branches down. This means that the material world is the shadow of the spiritual world. Real opulence is in the spiritual world. In the spiritual world the predominating Deity is the Lord Himself, whereas in the material world there are many lords. That is the difference between the internal and external energies. The Lord says that although He is the predominating factor of the internal energy and although the material world is sanctified just by the water that has washed His feet, He has the greatest respect for the brāhmaṇa and the Vaiṣṇava. When the Lord Himself offers so much respect to the Vaiṣṇava and the brāhmaṇa, how can one deny such respect to such personalities?

TEXT 10

ye me tanūr dvija-varān duhatīr madīyā

bhūtāny alabdha-śaraṇāni ca bheda-buddhyā

drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān

gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ

SYNONYMS

ye-which persons; me-My; tanūḥ-body; dvija-varān-the best of the brāhmaṇas; duhatīḥ-cows; madīyāḥ-relating to Me; bhūtāni-living entities; alabdha-śaraṇāni-defenseless; ca-and; bheda-buddhyā-considering as different; drakṣyanti-see; agha-by sin; kṣata-is impaired; dṛśaḥ-whose faculty of judgment; hi-because; ahi-like a snake; manyavaḥ-angry; tān-those same persons; gṛdhrāḥ-the vulturelike messengers; ruṣā-angrily; mama-My; kuṣanti-tear; adhidaṇḍa-netuḥ-of the superintendent of punishment, Yamarāja.

The brāhmaṇas, the cows and the defenseless creatures are My own body. Those whose faculty of judgment has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamarāja, the superintendent of sinful persons.

The defenseless creatures, according to Brahma-saṁhitā, are the cows, brāhmaṇas, women, children and old men. Of these five, the brāhmaṇas and cows are especially mentioned in this verse because the Lord is always anxious about the benefit of the brāhmaṇas and the cows and is prayed to in this way. The Lord especially instructs, therefore, that no one should be envious of these five, especially the cows and brāhmaṇas. In some of the Bhāgavatam readings, the word duhitṝḥ is used instead of duhatīḥ. But in either case, the meaning is the same. Duhatīḥ means "cow," and duhitṝḥ can also be used to mean "cow" because the cow is supposed to be the daughter of the sun-god. Just as children are taken care of by the parents, women as a class should be taken care of by the father, husband or grown-up son. Those who are helpless must be taken care of by their respective guardians, otherwise the guardians will be subjected to the punishment of Yamarāja, who is appointed by the Lord to supervise the activities of sinful living creatures. The assistants, or messengers, of Yamarāja are likened here to vultures, and those who do not execute their respective duties in protecting their wards are compared to serpents. Vultures deal very seriously with serpents, and similarly the messengers will deal very seriously with neglectful guardians.

TEXT 11

ye brāhmaṇān mayi dhiyā kṣipato 'rcayantas

tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ

vāṇyānurāga-kalayātmajavad gṛṇantaḥ

sambodhayanty aham ivāham upāhṛtas taiḥ

SYNONYMS

ye-which persons; brāhmaṇān-the brāhmaṇas; mayi-in Me; dhiyā-with intelligence; kṣipataḥ-uttering harsh words; arcayantaḥ-respecting; tuṣyat-gladdened; hṛdaḥ-hearts; smita-smiling; sudhā-nectar; ukṣita-wet; padma-lotuslike; vaktrāḥ-faces; vāṇyā-with words; anurāga-kalayā-loving; ātmaja-vat-like a son; gṛṇantaḥ-praising; sambodhayanti-pacify; aham-I; iva-as; aham-I; upāhṛtaḥ-being controlled; taiḥ-by them.

On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brāhmaṇas, even though the brāhmaṇas utter harsh words. They look upon the brāhmaṇas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.

It has been observed in many instances in the Vedic scriptures that when the brāhmaṇas or Vaiṣṇavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brāhmaṇas or Vaiṣṇavas in the same way. There are many examples of this. For instance, the sons of Kuvera, when cursed by the great sage Nārada, did not seek revenge in the same harsh way, but submitted. Here also, when Jaya and Vijaya were cursed by the four Kumāras, they did not become harsh towards them; rather, they submitted. That should be the way of treating brāhmaṇas and Vaiṣṇavas. One may sometimes be faced with a grievous situation created by a brāhmaṇa, but instead of meeting him with a similar mood, one should try to pacify him with a smiling face and mild treatment. Brāhmaṇas and Vaiṣṇavas should be accepted as earthly representatives of Nārāyaṇa. Nowadays some foolish persons have manufactured the term daridra-nārāyaṇa, indicating that the poor man should be accepted as the representative of Nārāyaṇa. But in Vedic literature we do not find that poor men should be treated as representatives of Nārāyaṇa. Of course, "those who are unprotected" are mentioned here, but the definition of this phrase is clear from the śāstras. The poor man should not be unprotected, but the brāhmaṇa should especially be treated as the representative of Nārāyaṇa and should be worshiped like Him. It is specifically said that to pacify the brāhmaṇas, one's face should be lotuslike. A lotuslike face is exhibited when one is adorned with love and affection. In this respect, the example of the father's being angry at the son and the son's trying to pacify the father with smiling and sweet words is very appropriate.

TEXT 12

tan me sva-bhartur avasāyam alakṣamāṇau

yuṣmad-vyatikrama-gatiṁ pratipadya sadyaḥ

bhūyo mamāntikam itāṁ tad anugraho me

yat kalpatām acirato bhṛtayor vivāsaḥ

SYNONYMS

tat-therefore; me-My; sva-bhartuḥ-of their master; avasāyam-the intention; alakṣamāṇau-not knowing; yuṣmat-against you; vyatikrama-offense; gatim-result; pratipadya-reaping; sadyaḥ-immediately; bhūyaḥ-again; mama antikam-near Me; itām-obtain; tat-that; anugrahaḥ-a favor; me-to Me; yat-which; kalpatām-let it be arranged; acirataḥ-not long; bhṛtayoḥ-of these two servants; vivāsaḥ-exile.

These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.

From this statement we can understand how anxious the Lord is to get his servitor back into Vaikuṇṭha. This incident, therefore, proves that those who have once entered a Vaikuṇṭha planet can never fall down. The case of Jaya and Vijaya is not a falldown; it is just an accident. The Lord is always anxious to get such devotees back again to the Vaikuṇṭha planets as soon as possible. It is to be assumed that there is no possibility of a misunderstanding between the Lord and the devotees, but when there are discrepancies or disruptions between one devotee and another, one has to suffer the consequences, although that suffering is temporary. The Lord is so kind to His devotees that He took all the responsibility for the doormen's offense and requested the sages to give them facilities to return to Vaikuṇṭha as soon as possible.

TEXT 13

brahmovāca

atha tasyośatīṁ devīm

ṛṣi-kulyāṁ sarasvatīm

nāsvādya manyu-daṣṭānāṁ

teṣām ātmāpy atṛpyata

SYNONYMS

brahmā-Lord Brahmā; uvāca-said; atha-now; tasya-of the Supreme Lord; uśatīm-lovely; devīm-shining; ṛṣi-kulyām-like a series of Vedic hymns; sarasvatīm-speech; na-not; āsvādya-hearing; manyu-anger; daṣṭānām-bitten; teṣām-of those sages; ātmā-the mind; api-even though; atṛpyata-satiated.

Brahmā continued: Even though the sages had been bitten by the serpent of anger, their souls were not satiated with hearing the Lord's lovely and illuminating speech, which was like a series of Vedic hymns.

TEXT 14

satīṁ vyādāya śṛṇvanto

laghvīṁ gurv-artha-gahvarām

vigāhyāgādha-gambhīrāṁ

na vidus tac-cikīrṣitam

SYNONYMS

satīm-excellent; vyādāya-with attentive aural reception; śṛṇvantaḥ-hearing; laghvīm-properly composed; guru-momentous; artha-import; gahvarām-difficult to understand; vigāhya-pondering; agādha-deep; gambhīrām-grave; na-not; viduḥ-understand; tat-of the Supreme Lord; cikīrṣitam-the intention.

The Lord's excellent speech was difficult to comprehend because of its momentous import and its most profound significance. The sages heard it with wide-open ears and pondered it as well. But although hearing, they could not understand what He intended to do.

It should be understood that no one can surpass the Supreme Personality of Godhead in speaking. There is no difference between the Supreme Person and His speeches, for He stands on the absolute platform. The sages tried with wide open ears to understand the words from the lips of the Supreme Lord, but although His speech was very concise and meaningful, the sages could not completely comprehend what He was saying. They could not even comprehend the purport of the speech or what the Supreme Lord wanted to do. Nor could they understand whether the Lord was angry or pleased with them.

TEXT 15

te yoga-māyayārabdha-

pārameṣṭhya-mahodayam

procuḥ prāñjalayo viprāḥ

prahṛṣṭāḥ kṣubhita-tvacaḥ

SYNONYMS

te-those; yoga-māyayā-through His internal potency; ārabdha-had been revealed; pārameṣṭhya-of the Supreme Personality of Godhead; mahā-udayam-multiglories; procuḥ-spoke; prāñjalayaḥ-with folded hands; viprāḥ-the four brāhmaṇas; prahṛṣṭāḥ-extremely delighted; kṣubhita-tvacaḥ-hair standing on end.

The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamāyā.

The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pārameṣṭhya, the opulence of Brahmā. But that material opulence of Brahmā, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamāyā, whereas the opulence in the material world is caused by mahāmāyā.

TEXT 16

ṛṣaya ūcuḥ

na vayaṁ bhagavan vidmas

tava deva cikīrṣitam

kṛto me 'nugrahaś ceti

yad adhyakṣaḥ prabhāṣase

SYNONYMS

ṛṣayaḥ-the sages; ūcuḥ-said; na-not; vayam-we; bhagavan-O Supreme Personality of Godhead; vidmaḥ-did know; tava-Your; deva-O Lord; cikīrṣitam-wish for us to do; kṛtaḥ-has been done; me-unto Me; anugrahaḥ-favor; ca-and; iti-thus; yat-which; adhyakṣaḥ-the supreme ruler; prabhāṣase-You say.

The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though You are the supreme ruler of all, You speak in our favor as if we had done something good for You.

The sages could understand that the Supreme Personality of Godhead, who is above everyone, was speaking as if He were in the wrong; therefore it was difficult for them to understand the words of the Lord. They could understand, however, that the Lord was speaking in such a humble way just to show them His all-merciful favor.

TEXT 17

brahmaṇyasya paraṁ daivaṁ

brāhmaṇāḥ kila te prabho

viprāṇāṁ deva-devānāṁ

bhagavān ātma-daivatam

SYNONYMS

brahmaṇyasya-of the supreme director of the brahminical culture; param-the highest; daivam-position; brāhmaṇāḥ-the brāhmaṇas; kila-for the teaching of others; te-Your; prabho-O Lord; viprāṇām-of the brāhmaṇas; deva-devānām-to be worshiped by the demigods; bhagavān-the Supreme Personality of Godhead; ātma-the self; daivatam-worshipable Deity.

O Lord, You are the supreme director of the brahminical culture. Your considering the brāhmaṇas to be in the highest position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but for the brāhmaṇas also.

In the Brahma-saṁhitā it is clearly stated that the Supreme Personality of Godhead is the cause of all causes. There are undoubtedly many demigods, the chiefs of whom are Brahmā and Śiva. Lord Viṣṇu is the Lord of Brahmā and Śiva, not to speak of the brāhmaṇas in this material world. As mentioned in Bhagavad-gītā, the Supreme Lord is very favorable towards all activities performed according to brahminical culture, or the qualities of control of the senses and mind, cleanliness, forbearance, faith in scripture, and practical and theoretical knowledge. The Lord is the Supersoul of everyone. In Bhagavad-gītā it is said that the Lord is the source of all emanations; thus He is also the source of Brahmā and Śiva.

TEXT 18

tvattaḥ sanātano dharmo

rakṣyate tanubhis tava

dharmasya paramo guhyo

nirvikāro bhavān mataḥ

SYNONYMS

tvattaḥ-from You; sanātanaḥ-eternal; dharmaḥ-occupation; rakṣyate-is protected; tanubhiḥ-by multimanifestations; tava-Your; dharmasya-of religious principles; paramaḥ-the supreme; guhyaḥ-objective; nirvikāraḥ-unchangeable; bhavān-You; mataḥ-in our opinion.

You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally.

The statement in this verse dharmasya paramo guhyaḥ refers to the most confidential part of all religious principles. This is confirmed in Bhagavad-gītā. The conclusion of Lord Kṛṣṇa in His advice to Arjuna is: "Give up all other religious engagement and just surrender unto Me." This is the most confidential knowledge in executing religious principles. In the Bhāgavatam also it is stated that if one does not become Kṛṣṇa conscious after very rigidly executing one's specified religious duties, all his labor in following so-called religious principles is simply a waste of time. Here also the sages confirm the statement that the Supreme Lord, not the demigods, is the ultimate goal of all religious principles. There are many foolish propagandists who say that worship of the demigods is also a way to reach the supreme goal, but in the authorized statements of Śrīmad-Bhāgavatam and Bhagavad-gītā this is not accepted. Bhagavad-gītā says that one who worships a particular demigod can reach the demigod's planet, but one who worships the Supreme Personality of Godhead can enter into Vaikuṇṭha. Some propagandists say that regardless of what one does he will ultimately reach the supreme abode of the Personality of Godhead, but this is not valid. The Lord is eternal, the Lord's servitor is eternal, and the Lord's abode is also eternal. They are all described here as sanātana, or eternal. The result of devotional service, therefore, is not temporary, as is the achievement of heavenly planets by worshiping the demigods. The sages wanted to stress that although the Lord, out of His causeless mercy, says that He worships the brāhmaṇas and Vaiṣṇavas, actually the Lord is worshipable not only by the brāhmaṇas and Vaiṣṇavas but also by the demigods.

TEXT 19

taranti hy añjasā mṛtyuṁ

nivṛttā yad-anugrahāt

yoginaḥ sa bhavān kiṁ svid

anugṛhyeta yat paraiḥ

SYNONYMS

taranti-cross over; hi-because; añjasā-easily; mṛtyum-birth and death; nivṛttāḥ-ceasing all material desires; yat-Your; anugrahāt-by mercy; yoginaḥ-transcendentalists; saḥ-the Supreme Lord; bhavān-You; kim svit-never possible; anugṛhyeta-may be favored; yat-which; paraiḥ-by others.

Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others.

Unless one is favored by the Supreme Lord, one cannot cross over the ocean of the nescience of repeated birth and death. Here it is stated that yogīs or mystics cross beyond nescience by the mercy of the Supreme Personality of Godhead. There are many kinds of mystics, such as the karma-yogī, jñāna-yogī, dhyāna-yogī and bhakti-yogī. The karmīs particularly search after the favor of the demigods, the jñānīs want to become one with the Supreme Absolute Truth, and the yogīs are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramātmā, and ultimately by oneness with Him. But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him. It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal. Therefore yogīs here means devotees. By the mercy of the Lord, devotees can easily pass beyond the nescience of birth and death and attain the eternal abode of the Lord. The Lord is therefore not in need of another's favor because no one is equal to or greater than Him. Actually, everyone needs the favor of the Lord for successful understanding of his human mission.

TEXT 20

yaṁ vai vibhūtir upayāty anuvelam anyair

arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ

dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno

lokaṁ madhuvrata-pater iva kāma-yānā

SYNONYMS

yam-whom; vai-certainly; vibhūtiḥ-Lakṣmī, the goddess of fortune; upayāti-waits upon; anuvelam-occasionally; anyaiḥ-by others; artha-material facility; arthibhiḥ-by those who desire; sva-śirasā-on their own heads; dhṛta-accepting; pāda-of the feet; reṇuḥ-the dust; dhanya-by the devotees; arpita-offered; aṅghri-at Your feet; tulasī-of tulasī leaves; nava-fresh; dāma-on the garland; dhāmnaḥ-having a place; lokam-the place; madhu-vrata-pateḥ-of the king of the bees; iva-like; kāma-yānā-is anxious to secure.

The goddess of fortune, Lakṣmī, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasī leaves offered at Your feet by some blessed devotee.

As previously described, tulasī has attained all superior qualities due to being placed at the lotus feet of the Lord. The comparison made here is very nice. As the king of bees hovers over the tulasī leaves offered to the lotus feet of the Lord, so Lakṣmī, the goddess who is sought by the demigods, brāhmaṇas, Vaiṣṇavas and everyone else, always engages in rendering service to the lotus feet of the Lord. The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord.

TEXT 21

yas tāṁ vivikta-caritair anuvartamānāṁ

nātyādriyat parama-bhāgavata-prasaṅgaḥ

sa tvaṁ dvijānupatha-puṇya-rajaḥ-punītaḥ

śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam

SYNONYMS

yaḥ-who; tām-Lakṣmī; vivikta-completely pure; caritaiḥ-devotional services; anuvartamānām-serving; na-not; atyādriyat-attached; parama-the highest; bhāgavata-devotees; prasaṅgaḥ-attached; saḥ-the Supreme Lord; tvam-You; dvija-of the brāhmaṇas; anupatha-on the path; puṇya-sanctified; rajaḥ-dust; punītaḥ-purified; śrīvatsa-of Śrīvatsa; lakṣma-the mark; kim-what; agāḥ-You obtained; bhaga-all opulences or all good qualities; bhājanaḥ-the reservoir; tvam-You.

O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brāhmaṇas, and how can You be glorified or made fortunate by the marks of Śrīvatsa on Your chest?

It is said in the Brahma-saṁhitā that the Lord is always served by many hundreds of thousands of goddesses of fortune in His Vaikuṇṭha planet, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them. The Lord has six opulences-unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakṣmī, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakṣmī, is sometimes envious of the tulasī leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakṣmījī, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakṣmījī sometimes has to go to satisfy her numerous devotees, but tulasī leaves never forsake their position, and the Lord therefore appreciates the service of the tulasī more than the service of Lakṣmī. When the Lord says, therefore, that it is due to the causeless mercy of the brāhmaṇas that Lakṣmījī does not leave Him, we can understand that Lakṣmījī is attracted by the opulence of the Lord, not by the brāhmaṇas' benedictions upon Him. The Lord is not dependent on anyone's mercy for His opulence; He is always self-sufficient. The Lord's statement that His opulence is due to the benediction of the brāhmaṇas and Vaiṣṇavas is only to teach others that they should offer respect to the brāhmaṇas and Vaiṣṇavas, the devotees of the Lord.

TEXT 22

dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ

padbhiś carācaram idaṁ dvija-devatārtham

nūnaṁ bhṛtaṁ tad-abhighāti rajas tamaś ca

sattvena no varadayā tanuvā nirasya

SYNONYMS

dharmasya-of the personification of all religion; te-of You; bhagavataḥ-of the Supreme Personality of Godhead; tri-yuga-You who are manifest in all three millenniums; tribhiḥ-by three; svaiḥ-Your own; padbhiḥ-feet; cara-acaram-animate and inanimate; idam-this universe; dvija-the twice-born; devatā-the demigods; artham-for the sake of; nūnam-however; bhṛtam-protected; tat-those feet; abhighāti-destroying; rajaḥ-the mode of passion; tamaḥ-the mode of ignorance; ca-and; sattvena-of pure goodness; naḥ-unto us; vara-dayā-bestowing all blessings; tanuvā-by Your transcendental form; nirasya-driving away.

O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born.

The Lord is addressed in this verse as tri-yuga, or one who appears in three millenniums-namely the Satya, Dvāpara and Tretā yugas. He is not mentioned as appearing in the fourth millennium, or Kali-yuga. It is described in Vedic literature that in Kali-yuga He comes as channa-avatāra, or an incarnation, but He does not appear as a manifest incarnation. In the other yugas, however, the Lord is a manifest incarnation, and therefore he is addressed as tri-yuga, or the Lord who appears in three yugas.

Śrīdhara Svāmī describes tri-yuga as follows: yuga means "couple," and tri means "three." The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga. The Lord is the personality of religious principles. In three millenniums religious principles are protected by three kinds of spiritual culture, namely austerity, cleanliness and mercy. The Lord is called tri-yuga in that way also. In the age of Kali these three requisites to spiritual culture are almost absent, but the Lord is so kind that in spite of Kali-yuga's being devoid of these three spiritual qualities, He comes and protects the people of this age in His covered incarnation as Lord Caitanya. Lord Caitanya is called "covered" because although He is Kṛṣṇa Himself, He presents Himself as a devotee of Kṛṣṇa, not directly Kṛṣṇa. The devotees pray to Lord Caitanya, therefore, to eliminate their stock of passion and ignorance, the most conspicuous assets of this yuga. In the Kṛṣṇa consciousness movement one cleanses himself of the modes of passion and ignorance by chanting the holy name of the Lord, Hare Kṛṣṇa, Hare Kṛṣṇa, as introduced by Lord Caitanya.

The four Kumāras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuṇṭha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The three transcendental qualifications-cleanliness, austerity and mercy-are the qualifications of the twice-born and the demigods. Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture. For the Kṛṣṇa consciousness movement, therefore, there are three sinful activities which are prohibited-namely illicit sex, intoxication, and eating food other than the prasāda offered to Kṛṣṇa. These three prohibitions are based on the principles of austerity, cleanliness and mercy. Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits. Austerity is represented by restricted sex life. These principles, indicated by the prayers of the four Kumāras, should be followed by the devotees who are engaged in Kṛṣṇa consciousness.

TEXT 23

na tvaṁ dvijottama-kulaṁ yadi hātma-gopaṁ

goptā vṛṣaḥ svarhaṇena sa-sūnṛtena

tarhy eva naṅkṣyati śivas tava deva panthā

loko 'grahīṣyad ṛṣabhasya hi tat pramāṇam

SYNONYMS

na-not; tvam-You; dvija-of the twice-born; uttama-kulam-the highest class; yadi-if; ha-indeed; ātma-gopam-worthy to be protected by You; goptā-the protector; vṛṣaḥ-the best; su-arhaṇena-by worship; sa-sūnṛtena-along with mild words; tarhi-then; eva-certainly; naṅkṣyati-will be lost; śivaḥ-auspicious; tava-Your; deva-O Lord; panthāḥ-the path; lokaḥ-the people in general; agrahīṣyat-would accept; ṛṣabhasya-of the best; hi-because; tat-that; pramāṇam-authority.

O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and authority of Your Lordship.

In Bhagavad-gītā it is stated by the Lord Himself that the acts and character of great authorities are followed by people in general. Leaders of ideal character are therefore needed in society. Kṛṣṇa, the Supreme Personality of Godhead, appeared in this material world just to show the example of perfect authority, and people have to follow His path. The Vedic injunction is that one cannot understand the Absolute Truth simply by mental speculation or logical argument. One has to follow the authorities. Mahājano yena gataḥ sa panthāḥ. Great authorities should be followed; otherwise, if we simply depend on the scriptures, we are sometimes misled by rascals, or else we cannot understand or follow the different spiritual injunctions. The best path is to follow the authorities. The four brāhmaṇa-sages stated that Kṛṣṇa is naturally the protector of the cows and brāhmaṇas: go-brāhmaṇa-hitāya ca. When Kṛṣṇa was on this planet, He set a practical example. He was a cowherd boy, and He was very respectful to the brāhmaṇas and devotees.

It is also affirmed herein that the brāhmaṇas are the best of the twice-born. Brāhmaṇas, kṣatriyas and vaiśyas are all twice-born, but the brāhmaṇas are the best. When there is a fight between two persons, each of them protects the upper part of his body-the head, the arms and the belly. Similarly, for the actual advancement of human civilization, the best part of the social body, namely the brāhmaṇas, the kṣatriyas and vaiśyas (the intelligent class of men, the military class and the mercantile men) should be given special protection. Protection of the laborers should not be neglected, but special protection should be given to the upper orders. Of all classes of men, the brāhmaṇas and the Vaiṣṇavas should be given special protection. They should be worshiped. When their protection is performed, it is just like worshiping God. That is not exactly protection; it is a duty. One should worship the brāhmaṇas and Vaiṣṇavas by offering them all kinds of endowments and sweet words, and if one has no means to offer anything, he must at least use sweet words to pacify them. The Lord personally exhibited this behavior towards the Kumāras.

If this system is not introduced by the leaders, then human civilization will be lost. When there is no protection and special treatment for persons who are devotees of the Lord, who are highly intelligent in spiritual life, then the whole society is lost. The word naṅkṣyati indicates that such a civilization becomes spoiled and is annihilated. The kind of civilization recommended is called deva-patha, which means the "royal road of the demigods." Demigods are supposed to be fully fixed in devotional service, or Kṛṣṇa consciousness; that is the auspicious path that should be protected. If the authorities or the leaders of society do not give special respect to the brāhmaṇas and Vaiṣṇavas and do not offer them not only sweet words but all facilities, then the path of progress will be lost to human civilization. The Lord personally wanted to teach this, and therefore He offered so much praise to the Kumāras.

TEXT 24

tat te 'nabhīṣṭam iva sattva-nidher vidhitsoḥ

kṣemaṁ janāya nija-śaktibhir uddhṛtāreḥ

naitāvatā try-adhipater bata viśva-bhartus

tejaḥ kṣataṁ tv avanatasya sa te vinodaḥ

SYNONYMS

tat-that destruction of the path of auspiciousness; te-by You; anabhīṣṭam-is not liked; iva-as; sattva-nidheḥ-the reservoir of all goodness; vidhitsoḥ-desiring to do; kṣemam-good; janāya-for the people in general; nija-śaktibhiḥ-by Your own potencies; uddhṛta-destroyed; areḥ-the opposite element; na-not; etāvatā-by this; tri-adhipateḥ-of the proprietor of the three kinds of creations; bata-O Lord; viśva-bhartuḥ-the maintainer of the universe; tejaḥ-potency; kṣatam-reduced; tu-but; avanatasya-submissive; saḥ-that; te-Your; vinodaḥ-pleasure.

Dear Lord, You never want the auspicious path to be destroyed, for You are the reservoir of all goodness. Just to benefit people in general, You destroy the evil element by Your mighty potency. You are the proprietor of the three creations and the maintainer of the entire universe. Therefore Your potency is not reduced by Your submissive behavior. Rather, by submission You exhibit Your transcendental pastimes.

Lord Kṛṣṇa was never reduced in His position by becoming a cowherd boy or by offering respect to Sudāmā Brāhmaṇa or His other devotees like Nanda Mahārāja, Vasudeva, Mahārāja Yudhiṣṭhira and the Pāṇḍavas' mother, Kuntī. Everyone knew that He was the Supreme Personality of Godhead, Kṛṣṇa, yet His behavior was exemplary. The Supreme Personality of Godhead is sac-cid-ānanda-vigraha [Bs. 5.1]; His form is completely spiritual, full of bliss and knowledge, and it is eternal. Because the living entities are His parts and parcels, originally they also belong to the same quality of eternal form as the Lord, but when they come in contact with māyā, the material potency, due to their forgetfulness their existential constitution is covered. We should try to understand the appearance of Lord Kṛṣṇa in this spirit, as the Kumāras pray to Him. He is eternally a cowherd boy at Vṛndāvana, He is eternally the leader of the Battle of Kurukṣetra, and He is eternally the opulent prince of Dvārakā and the lover of the damsels of Vṛndāvana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord. He does everything for their benefit. The force exhibited in the Battle of Kurukṣetra by the desire of Kṛṣṇa and through the agency of Arjuna was also necessary because when people become too irreligious, force is required. Nonviolence in this respect is rascaldom.

TEXT 25

yaṁ vānayor damam adhīśa bhavān vidhatte

vṛttiṁ nu vā tad anumanmahi nirvyalīkam

asmāsu vā ya ucito dhriyatāṁ sa daṇḍo

ye 'nāgasau vayam ayuṅkṣmahi kilbiṣeṇa

SYNONYMS

yam-which; vā-or; anayoḥ-of both of them; damam-punishment; adhīśa-O Lord; bhavān-Your Lordship; vidhatte-awards; vṛttim-better existence; nu-certainly; vā-or; tat-that; anumanmahi-we accept; nirvyalīkam-without duplicity; asmāsu-to us; vā-or; yaḥ-whichever; ucitaḥ-is proper; dhriyatām-may be awarded; saḥ-that; daṇḍaḥ-punishment; ye-who; anāgasau-sinless; vayam-we; ayuṅkṣmahi-allotted; kilbiṣeṇa-with a curse.

O Lord, whatever punishment You wish to award to these two innocent persons or also to us we shall accept without duplicity. We understand that we have cursed two faultless persons.

The sages, the four Kumāras, now reject their cursing of the two doorkeepers, Jaya and Vijaya, because they are now conscious that persons who engage in the service of the Lord cannot be at fault at any stage. It is said that anyone who has implicit faith in the service of the Lord, or who actually engages in transcendental loving service, has all the good qualities of the demigods. Therefore, a devotee cannot be at fault. If sometimes it is found that he is in error by accident or by some temporary arrangement, that should not be taken very seriously. The cursing of Jaya and Vijaya is here repented. Now the Kumāras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord. In general, when dealing with devotees, we should not try to find faults. In Bhagavad-gītā also it is confirmed that the devotee who faithfully serves the Supreme Lord, even if found to commit a gross mistake, should be considered a sādhu, or saintly person. Due to former habits he may commit some wrong, but because he is engaged in the service of the Lord, that wrong should not be taken very seriously.

TEXT 26

śrī-bhagavān uvāca

etau suretara-gatiṁ pratipadya sadyaḥ

saṁrambha-sambhṛta-samādhy-anubaddha-yogau

bhūyaḥ sakāśam upayāsyata āśu yo vaḥ

śāpo mayaiva nimitas tad aveta viprāḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead replied; etau-these two doorkeepers; sura-itara-demoniac; gatim-the womb; pratipadya-obtaining; sadyaḥ-quickly; saṁrambha-by anger; sambhṛta-intensified; samādhi-concentration of mind; anubaddha-firmly; yogau-united with Me; bhūyaḥ-again; sakāśam-to My presence; upayāsyataḥ-shall return; āśu-shortly; yaḥ-which; vaḥ-of you; śāpaḥ-curse; mayā-by Me; eva-alone; nimitaḥ-ordained; tat-that; aveta-know; viprāḥ-O brāhmaṇas.

The Lord replied: O brāhmaṇas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly.

The Lord stated that the punishment inflicted by the sages upon the doorkeepers Jaya and Vijaya was conceived by the Lord Himself. Without the Lord's sanction, nothing can happen. It is to be understood that there was a plan in the cursing of the Lord's devotees in Vaikuṇṭha, and His plan is explained by many stalwart authorities. The Lord sometimes desires to fight. The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality. When He desires to fight with someone, He has to find an enemy, but in the Vaikuṇṭha world there is no enemy because everyone is engaged fully in His service. Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit.

In Bhagavad-gītā (4.8) also it is said that the Lord appears just to give protection to the devotees and to annihilate the nondevotees. The nondevotees are found in the material world, not in the spiritual world; therefore, when the Lord wants to fight, He has to come to this world. But who will fight with the Supreme Lord? No one is able to fight with Him! Therefore, because the Lord's pastimes in the material world are always performed with His associates, not with others, He has to find some devotee who will play the part of an enemy. In Bhagavad-gītā the Lord says to Arjuna, "My dear Arjuna, both you and I have appeared many, many times in this material world, but you have forgotten, whereas I remember." Thus Jaya and Vijaya were selected by the Lord to fight with Him in the material world, and that was the reason the sages came to see Him and accidentally the doorkeepers were cursed. It was the Lord's desire to send them to the material world, not perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the part of enemy to the proprietor of the stage, although the play is for a short time and there is no permanent enmity between the servant and the proprietor, so the sura janas (devotees) were cursed by the sages to go to the asura jana, or atheistic families. That a devotee should come into an atheistic family is surprising, but it is simply a show. After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world, or Vaikuṇṭha planet, for it is the eternal abode. But sometimes, as the Lord desires, devotees come into this material world as preachers or as atheists. In each case we must understand that there is a plan of the Lord. Lord Buddha, for example, was an incarnation, yet he preached atheism: "There is no God." But actually there was a plan behind this, as explained in the Bhāgavatam.

TEXT 27

brahmovāca

atha te munayo dṛṣṭvā

nayanānanda-bhājanam

vaikuṇṭhaṁ tad-adhiṣṭhānaṁ

vikuṇṭhaṁ ca svayaṁ-prabham

SYNONYMS

brahmā uvāca-Lord Brahmā said; atha-now; te-those; munayaḥ-sages; dṛṣṭvā-after seeing; nayana-of the eyes; ānanda-pleasure; bhājanam-producing; vaikuṇṭham-the Vaikuṇṭha planet; tat-of Him; adhiṣṭhānam-the abode; vikuṇṭham-the Supreme Personality of Godhead; ca-and; svayam-prabham-self-illuminating.

Lord Brahmā said: After seeing the Lord of Vaikuṇṭha, the Supreme Personality of Godhead, in the self-illuminated Vaikuṇṭha planet, the sages left that transcendental abode.

The transcendental abode of the Supreme Personality of Godhead, as stated in Bhagavad-gītā and confirmed in this verse, is self-illuminated. In Bhagavad-gītā it is said that in the spiritual world there is no need of sun, moon or electricity. This indicates that all the planets there are self-illuminated, self-sufficient and independent; everything there is complete. Lord Kṛṣṇa says that once one goes to that Vaikuṇṭha planet, he never returns. The inhabitants of Vaikuṇṭha never return to the material world, but the incident of Jaya and Vijaya was a different case. They came to the material world for some time, and then they returned to Vaikuṇṭha.

TEXT 28

bhagavantaṁ parikramya

praṇipatyānumānya ca

pratijagmuḥ pramuditāḥ

śaṁsanto vaiṣṇavīṁ śriyam

SYNONYMS

bhagavantam-the Supreme Personality of Godhead; parikramya-after circumambulating; praṇipatya-after offering obeisances; anumānya-after learning; ca-and; pratijagmuḥ-returned; pramuditāḥ-extremely delighted; śaṁsantaḥ-glorifying; vaiṣṇavīm-of the Vaiṣṇavas; śriyam-opulence.

The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaiṣṇava.

It is still a respectful practice to circumambulate the Lord in Hindu temples. Especially in Vaiṣṇava temples there is an arrangement for people to offer their respects to the Deity and circumambulate the temple at least three times.

TEXT 29

bhagavān anugāv āha

yātaṁ mā bhaiṣṭam astu śam

brahma-tejaḥ samartho 'pi

hantuṁ necche mataṁ tu me

SYNONYMS

bhagavān-the Supreme Personality of Godhead; anugau-to His two attendants; āha-said; yātam-depart from this place; mā-let there not be; bhaiṣṭam-fear; astu-let there be; śam-happiness; brahma-of a brāhmaṇa; tejaḥ-the curse; samarthaḥ-being able; api-even; hantum-to nullify; na icche-do not desire; matam-approved; tu-on the contrary; me-by Me.

The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brāhmaṇas' curse, I would not do so. On the contrary, it has My approval.

As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuṇṭha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuṇṭha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: "All glories unto you." A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.

TEXT 30

etat puraiva nirdiṣṭaṁ

ramayā kruddhayā yadā

purāpavāritā dvāri

viśantī mayy upārate

SYNONYMS

etat-this departure; purā-formerly; eva-certainly; nirdiṣṭam-foretold; ramayā-by Lakṣmī; kruddhayā-furious; yadā-when; purā-previously; apavāritā-prevented; dvāri-at the gate; viśantī-entering; mayi-as I; upārate-was resting.

This departure from Vaikuṇṭha was foretold by Lakṣmī, the goddess of fortune. She was very angry because when she left My abode and then returned, you stopped her at the gate while I was sleeping.

TEXT 31

mayi saṁrambha-yogena

nistīrya brahma-helanam

pratyeṣyataṁ nikāśaṁ me

kālenālpīyasā punaḥ

SYNONYMS

mayi-unto Me; saṁrambha-yogena-by practice of mystic yoga in anger; nistīrya-being liberated from; brahma-helanam-the result of disobedience to the brāhmaṇas; pratyeṣyatam-will come back; nikāśam-near; me-Me; kālena-in due course of time; alpīyasā-very short; punaḥ-again.

The Lord assured the two Vaikuṇṭha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brāhmaṇas and within a very short time return to Me.

The Supreme Personality of Godhead advised the two doorkeepers, Jaya and Vijaya, that by dint of bhakti-yoga in anger they would be delivered from the curses of the brāhmaṇas. Śrīla Madhva Muni remarks in this connection that by practicing bhakti-yoga one can become free from all sinful reactions. Even a brahma-śāpa, or curse by a brāhmaṇa, which cannot be overcome by any other means, can be overcome by bhakti-yoga.

One can practice bhakti-yoga in many rasas. There are twelve rasas, five primary and seven secondary. The five primary rasas constitute direct bhakti-yoga, but although the seven secondary rasas are indirect, they are also counted within bhakti-yoga if they are used in the service of the Lord. In other words, bhakti-yoga is all-inclusive. If one somehow or other becomes attached to the Supreme Personality of Godhead, he becomes engaged in bhakti-yoga, as described in Śrīmad-Bhāgavatam (10.29.15): kāmaṁ krodhaṁ bhayam. The gopīs were attracted to Kṛṣṇa by bhakti-yoga in a relationship of lusty desire (kāma). Similarly, Kaṁsa was attached to bhakti-yoga by dint of fear of his death. Thus bhakti-yoga is so powerful that even becoming an enemy of the Lord and always thinking of Him can deliver one very quickly. It is said, viṣṇu-bhaktaḥ smṛto daiva āsuras tad-vipanyayaḥ: "Devotees of Lord Viṣṇu are called demigods, whereas nondevotees are called asuras." But bhakti-yoga is so powerful that both demigods and asuras can derive its benefits if they always think of the personality of Godhead. The basic principle of bhakti-yoga is to think of the Supreme Lord always. The Lord says in Bhagavad-gītā (18.65), man-manā bhava mad-bhaktaḥ: "Always think of Me." It doesn't matter which way one thinks; the very thought of the Personality of Godhead is the basic principle of bhakti-yoga.

In the material planets there are different grades of sinful activities, of which disrespecting a brāhmaṇa or a Vaiṣṇava is the most sinful. Here it is clearly stated that one can overcome even that grave sin simply by thinking of Viṣṇu, not even favorably but in anger. Thus even if those who are not devotees always think of Viṣṇu, they become free from all sinful activities. Kṛṣṇa consciousness is the highest form of thought. Lord Viṣṇu is thought of in this age by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. From the statements of the Bhāgavatam it appears that if one thinks of Kṛṣṇa, even as an enemy, that particular qualification-thinking of Viṣṇu, or Kṛṣṇa-cleanses one of all sins.

TEXT 32

dvāḥsthāv ādiśya bhagavān

vimāna-śreṇi-bhūṣaṇam

sarvātiśayayā lakṣmyā

juṣṭaṁ svaṁ dhiṣṇyam āviśat

SYNONYMS

dvāḥ-sthau-to the doorkeepers; ādiśya-just directing them; bhagavān-the Supreme Personality of Godhead; vimāna-śreṇi-bhūṣaṇam-always decorated with first-class airplanes; sarva-atiśayayā-in every respect extensively opulent; lakṣmyā-opulences; juṣṭam-bedecked with; svam-His own; dhiṣṇyam-abode; āviśat-went back.

After thus speaking at the door of Vaikuṇṭha, the Lord returned to His abode, where there are many celestial airplanes and all-surpassing wealth and splendor.

It is clear from this verse that all the incidents took place at the entrance of Vaikuṇṭhaloka. In other words, the sages were not actually within Vaikuṇṭhaloka, but were at the gate. It could be asked, "How could they return to the material world if they entered Vaikuṇṭhaloka?" But factually they did not enter, and therefore they returned. There are many similar incidents where great yogīs and brāhmaṇas, by dint of their yoga practice, have gone from this material world to Vaikuṇṭhaloka-but they were not meant to stay there. They came back. It is also confirmed here that the Lord was surrounded by many Vaikuṇṭha airplanes. Vaikuṇṭhaloka is described here as having splendid opulence, far surpassing the splendor of this material world.

All other living creatures, including the demigods, are born of Brahmā, and Brahmā is born of Lord Viṣṇu. Kṛṣṇa states in Bhagavad-gītā, in the Tenth Chapter, ahaṁ sarvasya prabhavaḥ: Lord Viṣṇu is the origin of all manifestations in the material world. Those who know that Lord Viṣṇu is the origin of everything, who are conversant with the process of creation and who understand that Viṣṇu, or Kṛṣṇa, is the most worshipable object of all living entities, engage themselves in Viṣṇu worship as Vaiṣṇavas. The Vedic hymns also confirm this: oṁ tad viṣṇoḥ paramaṁ padam. The goal of life is to understand Viṣṇu. The Bhāgavatam also confirms this elsewhere. Foolish people, not knowing that Viṣṇu is the supreme worshipable object, create so many worshipable objects in this material world, and therefore they fall down.

TEXT 33

tau tu gīrvāṇa-ṛṣabhau

dustarād dhari-lokataḥ

hata-śriyau brahma-śāpād

abhūtāṁ vigata-smayau

SYNONYMS

tau-those two gatekeepers; tu-but; gīrvāṇa-ṛṣabhau-the best of the demigods; dustarāt-unable to be avoided; hari-lokataḥ-from Vaikuṇṭha, the abode of Lord Hari; hata-śriyau-diminished in beauty and luster; brahma-śāpāt-from the curse of a brāhmaṇa; abhūtām-became; vigata-smayau-morose.

But those two gatekeepers, the best of the demigods, their beauty and luster diminished by the curse of the brāhmaṇas, became morose and fell from Vaikuṇṭha, the abode of the Supreme Lord.

TEXT 34

tadā vikuṇṭha-dhiṣaṇāt

tayor nipatamānayoḥ

hāhā-kāro mahān āsīd

vimānāgryeṣu putrakāḥ

SYNONYMS

tadā-then; vikuṇṭha-of the Supreme Lord; dhiṣaṇāt-from the abode; tayoḥ-as both of them; nipatamānayoḥ-were falling; hāhā-kāraḥ-roaring in disappointment; mahān-great; āsīt-occurred; vimāna-agryeṣu-in the best of airplanes; putrakāḥ-O demigods.

Then, as Jaya and Vijaya fell from the Lord's abode, a great roar of disappointment arose from all the demigods, who were sitting in their splendid airplanes.

TEXT 35

tāv eva hy adhunā prāptau

pārṣada-pravarau hareḥ

diter jaṭhara-nirviṣṭaṁ

kāśyapaṁ teja ulbaṇam

SYNONYMS

tau-those two doorkeepers; eva-certainly; hi-addressed; adhunā-now; prāptau-having gotten; pārṣada-pravarau-important associates; hareḥ-of the Supreme Personality of Godhead; diteḥ-of Diti; jaṭhara-womb; nirviṣṭam-entering; kāśyapam-of Kaśyapa Muni; tejaḥ-semen; ulbaṇam-very strong.

Lord Brahmā continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kaśyapa Muni having covered them.

Here is clear proof of how a living entity coming originally from Vaikuṇṭhaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother's emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kaśyapa Muni was not in order when he conceived the two sons, Hiraṇyākṣa and Hiraṇyakaśipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one's mind must be very sober and devotional. For this purpose the Garbhādhāna-saṁskāra is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraṇyākṣa and Hiraṇyakaśipu. The conditions of conception are to be carefully studied. This is a very great science.

TEXT 36

tayor asurayor adya

tejasā yamayor hi vaḥ

ākṣiptaṁ teja etarhi

bhagavāṁs tad vidhitsati

SYNONYMS

tayoḥ-of them; asurayoḥ-of the two asuras; adya-today; tejasā-by the prowess; yamayoḥ-of the twins; hi-certainly; vaḥ-of all you demigods; ākṣiptam-agitated; tejaḥ-power; etarhi-thus certainly; bhagavān-the Supreme Personality of Godhead; tat-that; vidhitsati-desires to do.

It is the prowess of these twin asuras [demons] that has disturbed you, for it has minimized your power. There is no remedy within my power, however, for it is the Lord Himself who desires to do all this.

Although Hiraṇyakaśipu and Hiraṇyākṣa, formerly Jaya and Vijaya, became asuras, the demigods of this material world could not control them, and therefore Lord Brahmā said that neither he nor all the demigods could counteract the disturbance they created. They came within the material world by the order of the Supreme Personality of Godhead, and He alone could counteract such disturbances. In other words, although Jaya and Vijaya assumed the bodies of asuras, they remained more powerful than anyone, thus proving that the Supreme Personality of Godhead desired to fight because the fighting spirit is also within Him. He is the original in everything, but when He desires to fight He must fight with a devotee. Therefore by His desire only were Jaya and Vijaya cursed by the Kumāras. The Lord ordered the gatekeepers to go down to the material world to become His enemies so that He could fight with them and His fighting desires would be satisfied by the service of His personal devotees.

Brahmā showed the demigods that the situation created by the darkness, for which they were disturbed, was the desire of the Supreme Lord. He wanted to show that even though these two attendants were coming in the forms of demons, they were very powerful, greater than the demigods, who could not control them. No one can surpass the acts of the Supreme Lord. The demigods were also advised not to try to counteract this incident, because it was ordered by the Lord. Similarly, anyone who is ordered by the Lord to perform some action in this material world, especially preaching His glories, cannot be counteracted by anyone; the will of the Lord is executed under all circumstances.

TEXT 37

viśvasya yaḥ sthiti-layodbhava-hetur ādyo

yogeśvarair api duratyaya-yogamāyaḥ

kṣemaṁ vidhāsyati sa no bhagavāṁs tryadhīśas

tatrāsmadīya-vimṛśena kiyān ihārthaḥ

SYNONYMS

viśvasya-of the universe; yaḥ-who; sthiti-maintenance; laya-destruction; udbhava-creation; hetuḥ-the cause; ādyaḥ-the most ancient person; yoga-īśvaraiḥ-by the masters of yoga; api-even; duratyaya-cannot be easily understood; yoga-māyaḥ-His yogamāyā potency; kṣemam-good; vidhāsyati-will do; saḥ-He; naḥ-of us; bhagavān-the Supreme Personality of Godhead; tri-adhīśaḥ-the controller of the three modes of material nature; tatra-there; asmadīya-by our; vimṛśena-deliberation; kiyān-what; iha-on this subject; arthaḥ-purpose.

My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yogamāyā, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?

When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one's calculations. For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridāsa Ṭhākura was. He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord's glories. But Haridāsa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces. Similarly, Lord Jesus Christ was crucified, and Prahlāda Mahārāja was put through so many tribulations. The Pāṇḍavas, who were direct friends of Kṛṣṇa, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhāgavatam's conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuṇṭha planets. Lord Brahmā assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmā knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.

Thus end the Bhaktivedanta purports of the Third Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages."

Chapter Seventeen

Victory of Hiraṇyākṣa Over All the Directions of the Universe

TEXT 1

maitreya uvāca

niśamyātma-bhuvā gītaṁ

kāraṇaṁ śaṅkayojjhitāḥ

tataḥ sarve nyavartanta

tridivāya divaukasaḥ

SYNONYMS

maitreyaḥ-the sage Maitreya; uvāca-said; niśamya-upon hearing; ātma-bhuvā-by Brahmā; gītam-explanation; kāraṇam-the cause; śaṅkayā-from fear; ujjhitāḥ-freed; tataḥ-then; sarve-all; nyavartanta-returned; tri-divāya-to the heavenly planets; diva-okasaḥ-the demigods (who inhabit the higher planets).

Śrī Maitreya said: The demigods, the inhabitants of the higher planets, were freed from all fear upon hearing the cause of the darkness explained by Brahmā, who was born from Viṣṇu. Thus they all returned to their respective planets.

The demigods, who are denizens of higher planets, are also very much afraid of incidents such as the universe's becoming dark, and so they consulted Brahmā. This indicates that the quality of fear exists for every living entity in the material world. The four principal activities of material existence are eating, sleeping, fearing and mating. The fear element exists also in the demigods. On every planet, even in the higher planetary systems, including the moon and the sun, as well as on this earth, the same principles of animal life exist. Otherwise, why are the demigods also afraid of the darkness? The difference between the demigods and ordinary human beings is that the demigods approach authority, whereas the inhabitants of this earth defy authority. If people would only approach the authority, then every adverse condition in this universe could be rectified. Arjuna was also disturbed on the Battlefield of Kurukṣetra, but he approached the authority, Kṛṣṇa, and his problem was solved. The conclusive instruction of this incident is that we may be disturbed by some material condition, but if we approach the authority who can actually explain the matter, then our problem is solved. The demigods approached Brahmā for the meaning of the disturbance, and after hearing from him they were satisfied and returned home peacefully.

TEXT 2

ditis tu bhartur ādeśād

apatya-pariśaṅkinī

pūrṇe varṣa-śate sādhvī

putrau prasuṣuve yamau

SYNONYMS

ditiḥ-Diti; tu-but; bhartuḥ-of her husband; ādeśāt-by the order; apatya-from her children; pariśaṅkinī-being apprehensive of trouble; pūrṇe-full; varṣa-śate-after one hundred years; sādhvī-the virtuous lady; putrau-two sons; prasuṣuve-begot; yamau-twins.

The virtuous lady Diti had been very apprehensive of trouble to the gods from the children in her womb, and her husband predicted the same. She brought forth twin sons after a full one hundred years of pregnancy.

TEXT 3

utpātā bahavas tatra

nipetur jāyamānayoḥ

divi bhuvy antarikṣe ca

lokasyoru-bhayāvahāḥ

SYNONYMS

utpātāḥ-natural disturbances; bahavaḥ-many; tatra-there; nipetuḥ-occurred; jāyamānayoḥ-on their birth; divi-in the heavenly planets; bhuvi-on the earth; antarikṣe-in outer space; ca-and; lokasya-to the world; uru-greatly; bhaya-āvahāḥ-causing fear.

On the birth of the two demons there were many natural disturbances, all very fearful and wonderful, in the heavenly planets, the earthly planets and in between them.

TEXT 4

sahācalā bhuvaś celur

diśaḥ sarvāḥ prajajvaluḥ

solkāś cāśanayaḥ petuḥ

ketavaś cārti-hetavaḥ

SYNONYMS

saha-along with; acalāḥ-the mountains; bhuvaḥ-of the earth; celuḥ-shook; diśaḥ-directions; sarvāḥ-all; prajajvaluḥ-blazed like fire; sa-with; ulkāḥ-meteors; ca-and; aśanayaḥ-thunderbolts; petuḥ-fell; ketavaḥ-comets; ca-and; ārti-hetavaḥ-the cause of all inauspiciousness.

There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere. Many inauspicious planets like Saturn appeared, along with comets, meteors and thunderbolts.

When natural disturbances occur on a planet, one should understand that a demon must have taken birth there. In the present age the number of demoniac people is increasing; therefore natural disturbances are also increasing. There is no doubt about this, as we can understand from the statements of the Bhāgavatam.

TEXT 5

vavau vāyuḥ suduḥsparśaḥ

phūt-kārān īrayan muhuḥ

unmūlayan naga-patīn

vātyānīko rajo-dhvajaḥ

SYNONYMS

vavau-blew; vāyuḥ-the winds; su-duḥsparśaḥ-unpleasant to touch; phūt-kārān-hissing sounds; īrayan-giving out; muhuḥ-again and again; unmūlayan-uprooting; naga-patīn-gigantic trees; vātyā-cyclonic air; anīkaḥ-armies; rajaḥ-dust; dhvajaḥ-ensigns.

There blew winds which were most uninviting to the touch, hissing again and again and uprooting gigantic trees. They had storms for their armies and clouds of dust for their ensigns.

When there are natural disturbances like blowing cyclones, too much heat or snowfall, and uprooting of trees by hurricanes, it is to be understood that the demoniac population is increasing and so the natural disturbance is also taking place. There are many countries on the globe, even at the present moment, where all these disturbances are current. This is true all over the world. There is insufficient sunshine, and there are always clouds in the sky, snowfall and severe cold. These assure that such places are inhabited by demoniac people who are accustomed to all kinds of forbidden, sinful activity.

TEXT 6

uddhasat-taḍid-ambhoda-

ghaṭayā naṣṭa-bhāgaṇe

vyomni praviṣṭa-tamasā

na sma vyādṛśyate padam

SYNONYMS

uddhasat-laughing loudly; taḍit-lightning; ambhoda-of clouds; ghaṭayā-by masses; naṣṭa-lost; bhā-gaṇe-the luminaries; vyomni-in the sky; praviṣṭa-enveloped; tamasā-by darkness; na-not; sma vyādṛśyate-could be seen; padam-any place.

The luminaries in the heavens were screened by masses of clouds, in which lightning sometimes flashed as though laughing. Darkness reigned everywhere, and nothing could be seen.

TEXT 7

cukrośa vimanā vārdhir

udūrmiḥ kṣubhitodaraḥ

sodapānāś ca saritaś

cukṣubhuḥ śuṣka-paṅkajāḥ

SYNONYMS

cukrośa-wailed aloud; vimanāḥ-stricken with sorrow; vārdhiḥ-the ocean; udūrmiḥ-high waves; kṣubhita-agitated; udaraḥ-the creatures inside; sa-udapānāḥ-with the drinking water of the lakes and the wells; ca-and; saritaḥ-the rivers; cukṣubhuḥ-were agitated; śuṣka-withered; paṅkajāḥ-lotus flowers.

The ocean with its high waves wailed aloud as if stricken with sorrow, and there was a commotion among the creatures inhabiting the ocean. The rivers and lakes were also agitated, and lotuses withered.

TEXT 8

muhuḥ paridhayo 'bhūvan

sarāhvoḥ śaśi-sūryayoḥ

nirghātā ratha-nirhrādā

vivarebhyaḥ prajajñire

SYNONYMS

muhuḥ-again and again; paridhayaḥ-misty halos; abhūvan-appeared; sa-rāhvoḥ-during eclipses; śaśi-of the moon; sūryayoḥ-of the sun; nirghātāḥ-claps of thunder; ratha-nirhrādāḥ-sounds like those of rattling chariots; vivarebhyaḥ-from the mountain caves; prajajñire-were produced.

Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves.

TEXT 9

antar-grāmeṣu mukhato

vamantyo vahnim ulbaṇam

sṛgālolūka-ṭaṅkāraiḥ

praṇedur aśivaṁ śivāḥ

SYNONYMS

antaḥ-in the interior; grāmeṣu-in the villages; mukhataḥ-from their mouths; vamantyaḥ-vomiting; vahnim-fire; ulbaṇam-fearful; sṛgāla-jackals; ulūka-owls; ṭaṅkāraiḥ-with their cries; praṇeduḥ-created their respective vibrations; aśivam-portentously; śivāḥ-the she-jackals.

In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.

TEXT 10

saṅgītavad rodanavad

unnamayya śirodharām

vyamuñcan vividhā vāco

grāma-siṁhās tatas tataḥ

SYNONYMS

saṅgīta-vat-like singing; rodana-vat-like wailing; unnamayya-raising; śirodharām-the neck; vyamuñcan-uttered; vividhāḥ-various; vācaḥ-cries; grāma-siṁhāḥ-the dogs; tataḥ tataḥ-here and there.

Raising their necks, dogs cried here and there, now in the manner of singing and now of wailing.

TEXT 11

kharāś ca karkaśaiḥ kṣattaḥ

khurair ghnanto dharā-talam

khārkāra-rabhasā mattāḥ

paryadhāvan varūthaśaḥ

SYNONYMS

kharāḥ-asses; ca-and; karkaśaiḥ-hard; kṣattaḥ-O Vidura; khuraiḥ-with their hooves; ghnantaḥ-striking; dharā-talam-the surface of the earth; khāḥ-kāra-braying; rabhasāḥ-wildly engaged in; mattāḥ-mad; paryadhāvan-ran hither and thither; varūthaśaḥ-in herds.

O Vidura, the asses ran hither and thither in herds, striking the earth with their hard hooves and wildly braying.

Asses also feel very respectable as a race, and when they run in flocks hither and thither in so-called jollity, it is understood to be a bad sign for human society.

TEXT 12

rudanto rāsabha-trastā

nīḍād udapatan khagāḥ

ghoṣe 'raṇye ca paśavaḥ

śakṛn-mūtram akurvata

SYNONYMS

rudantaḥ-shrieking; rāsabha-by the asses; trastāḥ-frightened; nīḍāt-from the nest; udapatan-flew up; khagāḥ-birds; ghoṣe-in the cowshed; araṇye-in the woods; ca-and; paśavaḥ-the cattle; śakṛt-dung; mūtram-urine; akurvata-passed.

Frightened by the braying of the asses, birds flew shrieking from their nests, while cattle in the cowsheds as well as in the woods passed dung and urine.

TEXT 13

gāvo 'trasann asṛg-dohās

toyadāḥ pūya-varṣiṇaḥ

vyarudan deva-liṅgāni

drumāḥ petur vinānilam

SYNONYMS

gāvaḥ-the cows; atrasan-were frightened; asṛk-blood; dohāḥ-yielding; toyadāḥ-clouds; pūya-pus; varṣiṇaḥ-raining; vyarudan-shed tears; deva-liṅgāni-the images of the gods; drumāḥ-trees; petuḥ-fell down; vinā-without; anilam-a blast of wind.

Cows, terrified, yielded blood in place of milk, clouds rained pus, the images of the gods in the temples shed tears, and trees fell down without a blast of wind.

TEXT 14

grahān puṇyatamān anye

bhagaṇāṁś cāpi dīpitāḥ

aticerur vakra-gatyā

yuyudhuś ca parasparam

SYNONYMS

grahān-planets; puṇya-tamān-most auspicious; anye-others (the ominous planets); bha-gaṇān-luminaries; ca-and; api-also; dīpitāḥ-illuminating; aticeruḥ-overlapped; vakra-gatyā-taking retrograde courses; yuyudhuḥ-came into conflict; ca-and; paraḥ-param-with one another.

Ominous planets such as Mars and Saturn shone brighter and surpassed the auspicious ones such as Mercury, Jupiter and Venus as well as a number of lunar mansions. Taking seemingly retrograde courses, the planets came in conflict with one another.

The entire universe is moving under the three modes of material nature. Those living entities who are in goodness are called the pious species-pious lands, pious trees, etc. It is similar with the planets also; many planets are considered pious, and others are considered impious. Saturn and Mars are considered impious. When the pious planets shine very brightly, it is an auspicious sign, but when the inauspicious planets shine very brightly, this is not a very good sign.

TEXT 15

dṛṣṭvānyāṁś ca mahotpātān

atat-tattva-vidaḥ prajāḥ

brahma-putrān ṛte bhītā

menire viśva-samplavam

SYNONYMS

dṛṣṭvā-having seen; anyān-others; ca-and; mahā-great; utpātān-evil omens; a-tat-tattva-vidaḥ-not knowing the secret (of the portents); prajāḥ-people; brahma-putrān-the sons of Brahmā (the four Kumāras); ṛte-except; bhītāḥ-being fearful; menire-thought; viśva-samplavam-the dissolution of the universe.

Marking these and many other omens of evil times, everyone but the four sage-sons of Brahmā, who were aware of the fall of Jaya and Vijaya and of their birth as Diti's sons, was seized with fear. They did not know the secrets of these portents and thought that the dissolution of the universe was at hand.

According to Bhagavad-gītā, Seventh Chapter, the laws of nature are so stringent that it is impossible for the living entity to surpass their enforcement. It is also explained that only those who are fully surrendered to Kṛṣṇa in Kṛṣṇa consciousness can be saved. We can learn from the description of the Śrīmad-Bhāgavatam that it is because of the birth of two great demons that there were so many natural disturbances. It is to be indirectly understood, as previously described, that when there are constant disturbances on the earth, that is an omen that some demoniac people have been born or that the demoniac population has increased. In former days there were only two demons-those born of Diti-yet there were so many disturbances. At the present day, especially in this age of Kali, these disturbances are always visible, which indicates that the demoniac population has certainly increased.

To check the increase of demoniac population, the Vedic civilization enacted so many rules and regulations of social life, the most important of which is the garbhādhāna process for begetting good children. In Bhagavad-gītā Arjuna informed Kṛṣṇa that if there is unwanted population (varṇa-saṅkara), the entire world will appear to be hell. People are very anxious for peace in the world, but there are so many unwanted children born without the benefit of the garbhādhāna ceremony, just like the demons born from Diti. Diti was so lusty that she forced her husband to copulate at a time which was inauspicious, and therefore the demons were born to create disturbances. In having sex life to beget children, one should observe the process for begetting nice children; if each and every householder in every family observes the Vedic system, then there are nice children, not demons, and automatically there is peace in the world. If we do not follow regulations in life for social tranquillity, we cannot expect peace. Rather, we will have to undergo the stringent reactions of natural laws.

TEXT 16

tāv ādi-daityau sahasā

vyajyamānātma-pauruṣau

vavṛdhāte 'śma-sāreṇa

kāyenādri-patī iva

SYNONYMS

tau-those two; ādi-daityau-demons in the beginning of creation; sahasā-quickly; vyajyamāna-being manifest; ātma-own; pauruṣau-prowess; vavṛdhāte-grew; aśma-sāreṇa-steellike; kāyena-with bodily frames; adri-patī-two great mountains; iva-like.

These two demons who appeared in ancient times soon began to exhibit uncommon bodily features; they had steellike frames which began to grow just like two great mountains.

There are two classes of men in the world; one is called the demon, and the other is called the demigod. The demigods concern themselves with the spiritual upliftment of human society, whereas the demons are concerned with physical and material upliftment. The two demons born of Diti began to make their bodies as strong as iron frames, and they were so tall that they seemed to touch outer space. They were decorated with valuable ornaments, and they thought that this was success in life. Originally it was planned that Jaya and Vijaya, the two doorkeepers of Vaikuṇṭha, were to take birth in this material world, where, by the curse of the sages, they were to play the part of always being angry with the Supreme Personality of Godhead. As demoniac persons, they became so angry that they were not concerned with the Supreme Personality of Godhead, but simply with physical comforts and physical upliftment.

TEXT 17

divi-spṛśau hema-kirīṭa-koṭibhir

niruddha-kāṣṭhau sphurad-aṅgadā-bhujau

gāṁ kampayantau caraṇaiḥ pade pade

kaṭyā sukāñcyārkam atītya tasthatuḥ

SYNONYMS

divi-spṛśau-touching the sky; hema-golden; kirīṭa-of their helmets; koṭibhiḥ-with the crests; niruddha-blocked; kāṣṭhau-the directions; sphurat-brilliant; aṅgadā-bracelets; bhujau-on whose arms; gām-the earth; kampayantau-shaking; caraṇaiḥ-with their feet; pade pade-at every step; kaṭyā-with their waists; su-kāñcyā-with beautiful decorated belts; arkam-the sun; atītya-surpassing; tasthatuḥ-they stood.

Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.

In the demoniac way of civilization, people are interested in getting a body constructed in such a way that when they walk on the street the earth will tremble and when they stand it will appear that they cover the sun and the vision of the four directions. If a race appears strong in body, their country is materially considered to be among the highly advanced nations of the world.

TEXT 18

prajāpatir nāma tayor akārṣīd

yaḥ prāk sva-dehād yamayor ajāyata

taṁ vai hiraṇyakaśipuṁ viduḥ prajā

yaṁ taṁ hiraṇyākṣam asūta sāgrataḥ

SYNONYMS

prajāpatiḥ-Kaśyapa; nāma-names; tayoḥ-of the two; akārṣīt-gave; yaḥ-who; prāk-first; sva-dehāt-from his body; yamayoḥ-of the twins; ajāyata-was delivered; tam-him; vai-indeed; hiraṇyakaśipum-Hiraṇyakaśipu; viduḥ-know; prajāḥ-people; yam-whom; tam-him; hiraṇyākṣam-Hiraṇyākṣa; asūta-gave birth to; sā-she (Diti); agrataḥ-first.

Kaśyapa, Prajāpati, the creator of the living entities, gave his twin sons their names; the one who was born first he named Hiraṇyākṣa, and the one who was first conceived by Diti he named Hiraṇyakaśipu.

There is an authoritative Vedic literature called Piṇḍa-siddhi in which the scientific understanding of pregnancy is very nicely described. It is stated that when the male secretion enters the menstrual flux in the uterus in two successive drops, the mother develops two embryos in her womb, and she brings forth twins in a reverse order to that in which they were first conceived; the child conceived first is born later, and the one conceived later is brought forth first. The first child conceived in the womb lives behind the second child, so when birth takes place the second child appears first, and the first child appears second. In this case it is understood that Hiraṇyākṣa, the second child conceived, was delivered first, whereas Hiraṇyakaśipu, the child who was behind him, having been conceived first, was born second.

TEXT 19

cakre hiraṇyakaśipur

dorbhyāṁ brahma-vareṇa ca

vaśe sa-pālāḹ lokāṁs trīn

akuto-mṛtyur uddhataḥ

SYNONYMS

cakre-made; hiraṇyakaśipuḥ-Hiraṇyakaśipu; dorbhyām-by his two arms; brahma-vareṇa-by the benediction of Brahmā; ca-and; vaśe-under his control; sa-pālān-along with their protectors; lokān-the worlds; trīn-three; akutaḥ-mṛtyuḥ-fearing death from no one; uddhataḥ-puffed up.

The elder child, Hiraṇyakaśipu, was unafraid of death from anyone within the three worlds because he received a benediction from Lord Brahmā. He was proud and puffed up due to this benediction and was able to bring all three planetary systems under his control.

As will be revealed in later chapters, Hiraṇyakaśipu underwent severe austerity and penance to satisfy Brahmā and thus receive a benediction of immortality. Actually, it is impossible even for Lord Brahmā to give anyone the benediction of becoming immortal, but indirectly Hiraṇyakaśipu received the benediction that no one within this material world would be able to kill him. In other words, because he originally came from the abode of Vaikuṇṭha, he was not to be killed by anyone within this material world. The Lord desired to appear Himself to kill him. One may be very proud of his material advancement in knowledge, but he cannot be immune to the four principles of material existence, namely birth, death, old age and disease. It was the Lord's plan to teach people that even Hiraṇyakaśipu, who was so powerful and strongly built, could not live more than his destined duration of life. One may become as strong and puffed up as Hiraṇyakaśipu and bring under his control all the three worlds, but there is no possibility of continuing life eternally or keeping the conquered booty forever. So many emperors have ascended to power, and they are now lost in oblivion; that is the history of the world.

TEXT 20

hiraṇyākṣo 'nujas tasya

priyaḥ prīti-kṛd anvaham

gadā-pāṇir divaṁ yāto

yuyutsur mṛgayan raṇam

SYNONYMS

hiraṇyākṣaḥ-Hiraṇyākṣa; anujaḥ-younger brother; tasya-his; priyaḥ-beloved; prīti-kṛt-ready to please; anu-aham-every day; gadā-pāṇiḥ-with a club in hand; divam-to the higher planets; yātaḥ-traveled; yuyutsuḥ-desirous to fight; mṛgayan-seeking; raṇam-combat.

His younger brother, Hiraṇyākṣa, was always ready to satisfy his elder brother by his activities. Hiraṇyākṣa took a club on his shoulder and traveled all over the universe with a fighting spirit just to satisfy Hiraṇyakaśipu.

The demoniac spirit is to train all family members to exploit the resources of this universe for personal sense gratification, whereas the godly spirit is to engage everything in the service of the Lord. Hiraṇyakaśipu was himself very powerful, and he made his younger brother, Hiraṇyākṣa, powerful to assist him in fighting with everyone and lording it over material nature as long as possible. If possible, he wanted to rule the universe eternally. These are demonstrations of the spirit of the demoniac living entity.

TEXT 21

taṁ vīkṣya duḥsaha-javaṁ

raṇat-kāñcana-nūpuram

vaijayantyā srajā juṣṭam

aṁsa-nyasta-mahā-gadam

SYNONYMS

tam-him; vīkṣya-having seen; duḥsaha-difficult to control; javam-temper; raṇat-tinkling; kāñcana-gold; nūpuram-anklets; vaijayantyā srajā-with a vaijayantī garland; juṣṭam-adorned; aṁsa-on his shoulder; nyasta-rested; mahā-gadam-a huge mace.

Hiraṇyākṣa's temper was difficult to control. He had anklets of gold tinkling about his feet, he was adorned with a gigantic garland, and he rested his huge mace on one of his shoulders.

TEXT 22

mano-vīrya-varotsiktam

asṛṇyam akuto-bhayam

bhītā nililyire devās

tārkṣya-trastā ivāhayaḥ

SYNONYMS

manaḥ-vīrya-by mental and bodily strength; vara-by the boon; utsiktam-proud; asṛṇyam-not able to be checked; akutaḥ-bhayam-fearing no one; bhītāḥ-frightened; nililyire-hid themselves; devāḥ-the demigods; tārkṣya-Garuḍa; trastāḥ-frightened of; iva-like; ahayaḥ-snakes.

His mental and bodily strength as well as the boon conferred upon him had made him proud. He feared death at the hands of no one, and there was no checking him. The gods, therefore, were seized with fear at his very sight, and they hid themselves even as snakes hide themselves for fear of Garuḍa.

The asuras are generally strongly built, as described here, and therefore their mental condition is very sound, and their prowess is also extraordinary. Hiraṇyākṣa and Hiraṇyakaśipu, having received the boon that they would not be killed by any other living entity within this universe, were almost immortal, and thus they were completely fearless.

TEXT 23

sa vai tirohitān dṛṣṭvā

mahasā svena daitya-rāṭ

sendrān deva-gaṇān kṣībān

apaśyan vyanadad bhṛśam

SYNONYMS

saḥ-he; vai-indeed; tirohitān-vanished; dṛṣṭvā-having seen; mahasā-by might; svena-his own; daitya-rāṭ-the chief of the Daityas (demons); sa-indrān-along with Indra; deva-gaṇān-the demigods; kṣībān-intoxicated; apaśyan-not finding; vyanadat-roared; bhṛśam-loudly.

On not finding Indra and the other demigods, who had previously been intoxicated with power, the chief of the Daityas, seeing that they had all vanished before his might, roared loudly.

TEXT 24

tato nivṛttaḥ krīḍiṣyan

gambhīraṁ bhīma-nisvanam

vijagāhe mahā-sattvo

vārdhiṁ matta iva dvipaḥ

SYNONYMS

tataḥ-then; nivṛttaḥ-returned; krīḍiṣyan-for the sake of sport; gambhīram-deep; bhīma-nisvanam-making a terrible sound; vijagāhe-dived; mahā-sattvaḥ-the mighty being; vārdhim-in the ocean; mattaḥ-in wrath; iva-like; dvipaḥ-an elephant.

After returning from the heavenly kingdom, the mighty demon, who was like an elephant in wrath, for the sake of sport dived into the deep ocean, which was roaring terribly.

TEXT 25

tasmin praviṣṭe varuṇasya sainikā

yādo-gaṇāḥ sanna-dhiyaḥ sasādhvasāḥ

ahanyamānā api tasya varcasā

pradharṣitā dūrataraṁ pradudruvuḥ

SYNONYMS

tasmin praviṣṭe-when he entered the ocean; varuṇasya-of Varuṇa; sainikāḥ-the defenders; yādaḥ-gaṇāḥ-the aquatic animals; sanna-dhiyaḥ-depressed; sa-sādhvasāḥ-with fear; ahanyamānāḥ-not being hit; api-even; tasya-his; varcasā-by splendor; pradharṣitāḥ-stricken; dūra-taram-far away; pradudruvuḥ-they ran fast.

On his entering the ocean, the aquatic animals who formed the host of Varuṇa were stricken with fear and ran far away. Thus Hiraṇyākṣa showed his splendor without dealing a blow.

Materialistic demons sometimes appear to be very powerful and are seen to establish their supremacy throughout the world. Here also it appears that Hiraṇyākṣa, by his demoniac strength, actually established his supremacy throughout the universe, and the demigods were afraid of his uncommon power. Not only were the demigods in space afraid of the demons Hiraṇyakaśipu and Hiraṇyākṣa, but so also were the aquatic animals within the sea.

TEXT 26

sa varṣa-pūgān udadhau mahā-balaś

caran mahormīñ chvasaneritān muhuḥ

maurvyābhijaghne gadayā vibhāvarīm

āsedivāṁs tāta purīṁ pracetasaḥ

SYNONYMS

saḥ-he; varṣa-pūgān-for many years; udadhau-in the ocean; mahā-balaḥ-mighty; caran-moving; mahā-ūrmīn-gigantic waves; śvasana-by the wind; īritān-tossed; muhuḥ-again and again; maurvyā-iron; abhijaghne-he struck; gadayā-with his mace; vibhāvarīm-Vibhāvarī; āsedivān-reached; tāta-O dear Vidura; purīm-the capital; pracetasaḥ-of Varuṇa.

Moving about in the ocean for many, many years, the mighty Hiraṇyākṣa smote the gigantic wind-tossed waves again and again with his iron mace and reached Vibhāvarī, the capital of Varuṇa.

Varuṇa is supposed to be the predominating deity of the waters, and his capital, which is known as Vibhāvarī, is within the watery kingdom.

TEXT 27

tatropalabhyāsura-loka-pālakaṁ

yādo-gaṇānām ṛṣabhaṁ pracetasam

smayan pralabdhuṁ praṇipatya nīcavaj

jagāda me dehy adhirāja saṁyugam

SYNONYMS

tatra-there; upalabhya-having reached; asura-loka-of the regions where the demons reside; pālakam-the guardian; yādaḥ-gaṇānām-of the aquatic creatures; ṛṣabham-the lord; pracetasam-Varuṇa; smayan-smiling; pralabdhum-to make fun; praṇipatya-having bowed down; nīca-vat-like a lowborn man; jagāda-he said; me-to me; dehi-give; adhirāja-O great lord; saṁyugam-battle.

Vibhāvarī is the home of Varuṇa, lord of the aquatic creatures and guardian of the lower regions of the universe, where the demons generally reside. There Hiraṇyākṣa fell at Varuṇa's feet like a lowborn man, and to make fun of him he said with a smile, "Give me battle, O Supreme Lord!"

The demoniac person always challenges others and tries to occupy others' property by force. Here these symptoms are fully displayed by Hiraṇyākṣa, who begged war from a person who had no desire to fight.

TEXT 28

tvaṁ loka-pālo 'dhipatir bṛhac-chravā

vīryāpaho durmada-vīra-māninām

vijitya loke 'khila-daitya-dānavān

yad rājasūyena purāyajat prabho

SYNONYMS

tvam-you (Varuṇa); loka-pālaḥ-guardian of the planet; adhipatiḥ-a ruler; bṛhat-śravāḥ-of wide fame; vīrya-the power; apahaḥ-diminished; durmada-of the proud; vīra-māninām-thinking themselves very big heroes; vijitya-having conquered; loke-in the world; akhila-all; daitya-the demons; dānavān-the Dānavas; yat-whence; rāja-sūyena-with a Rājasūya sacrifice; purā-formerly; ayajat-worshiped; prabho-O lord.

You are the guardian of an entire sphere and a ruler of wide fame. Having crushed the might of arrogant and conceited warriors and having conquered all the Daityas and Dānavas in the world, you once performed a Rājasūya sacrifice to the Lord.

TEXT 29

sa evam utsikta-madena vidviṣā

dṛḍhaṁ pralabdho bhagavān apāṁ patiḥ

roṣaṁ samutthaṁ śamayan svayā dhiyā

vyavocad aṅgopaśamaṁ gatā vayam

SYNONYMS

saḥ-Varuṇa; evam-thus; utsikta-puffed up; madena-with vanity; vidviṣā-by the enemy; dṛḍham-deeply; pralabdhaḥ-mocked; bhagavān-worshipful; apām-of the waters; patiḥ-the lord; roṣam-anger; samuttham-sprung up; śamayan-controlling; svayā dhiyā-by his reason; vyavocat-he replied; aṅga-O dear one; upaśamam-desisting from warfare; gatāḥ-gone; vayam-we.

Thus mocked by an enemy whose vanity knew no bounds, the worshipful lord of the waters waxed angry, but by dint of his reason he managed to curb the anger that had sprung up in him, and he replied: O dear one, we have now desisted from warfare, having grown too old for combat.

As we see, warmongering materialists always create fighting without reason.

TEXT 30

paśyāmi nānyaṁ puruṣāt purātanād

yaḥ saṁyuge tvāṁ raṇa-mārga-kovidam

ārādhayiṣyaty asurarṣabhehi taṁ

manasvino yaṁ gṛṇate bhavādṛśāḥ

SYNONYMS

paśyāmi-I see; na-not; anyam-other; puruṣāt-than the person; purātanāt-most ancient; yaḥ-who; saṁyuge-in battle; tvām-to you; raṇa-mārga-in the tactics of war; kovidam-very much skilled; ārādhayiṣyati-will give satisfaction; asura-ṛṣabha-O chief of the asuras; ihi-approach; tam-Him; manasvinaḥ-heroes; yam-whom; gṛṇate-praise; bhavādṛśāḥ-like you.

You are so skilled in war that I do not see anyone else but the most ancient person, Lord Viṣṇu, who can give satisfaction in battle to you. Therefore, O chief of the asuras, approach Him, whom even heroes like you mention with praise.

Aggressive materialistic warriors are actually punished by the Supreme Lord for their policy of unnecessarily disturbing world peace. Therefore Varuṇa advised Hiraṇyākṣa that the right course to satisfy his fighting spirit would be to seek to fight with Viṣṇu.

TEXT 31

taṁ vīram ārād abhipadya vismayaḥ

śayiṣyase vīra-śaye śvabhir vṛtaḥ

yas tvad-vidhānām asatāṁ praśāntaye

rūpāṇi dhatte sad-anugrahecchayā

SYNONYMS

tam-Him; vīram-the great hero; ārāt-quickly; abhipadya-on reaching; vismayaḥ-rid of pride; śayiṣyase-you will lie down; vīraśaye-on the battlefield; śvabhiḥ-by dogs; vṛtaḥ-surrounded; yaḥ-He who; tvat-vidhānām-like you; asatām-of wicked persons; praśāntaye-for the extermination; rūpāṇi-forms; dhatte-He assumes; sat-to the virtuous; anugraha-to show His grace; icchayā-with a desire.

Varuṇa continued: On reaching Him you will be rid of your pride at once and will lie down on the field of battle, surrounded by dogs, for eternal sleep. It is in order to exterminate wicked fellows like you and to show His grace to the virtuous that He assumes His various incarnations like Varāha.

Asuras do not know that their bodies consist of the five elements of material nature and that when they fall they become objects of pastimes for dogs and vultures. Varuṇa advised Hiraṇyākṣa to meet Viṣṇu in His boar incarnation so that his hankering for aggressive war would be satisfied and his powerful body would be vanquished.

Thus end the Bhaktivedanta purports of the Third Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Victory of Hiraṇyākṣa Over All the Directions of the Universe."

Chapter Eighteen

The Battle Between Lord Boar and the Demon Hiraṇyākṣa

TEXT 1

maitreya uvāca

tad evam ākarṇya jaleśa-bhāṣitaṁ

mahā-manās tad vigaṇayya durmadaḥ

harer viditvā gatim aṅga nāradād

rasātalaṁ nirviviśe tvarānvitaḥ

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; tat-that; evam-thus; ākarṇya-hearing; jala-īśa-of the controller of water, Varuṇa; bhāṣitam-words; mahā-manāḥ-proud; tat-those words; vigaṇayya-having paid little heed to; durmadaḥ-vainglorious; hareḥ-of the Supreme Personality of Godhead; viditvā-having learned; gatim-the whereabouts; aṅga-O dear Vidura; nāradāt-from Nārada; rasātalam-to the depths of the ocean; nirviviśe-entered; tvarā-anvitaḥ-with great speed.

Maitreya continued: The proud and falsely glorious Daitya paid little heed to the words of Varuṇa. O dear Vidura, he learned from Nārada the whereabouts of the Supreme Personality of Godhead and hurriedly betook himself to the depths of the ocean.

Materialistic warmongers are not even afraid to fight with their mightiest enemy, the Personality of Godhead. The demon was very encouraged to learn from Varuṇa that there was one fighter who could actually combat him, and he was very enthusiastic to search out the Supreme Personality of Godhead just to give Him a fight, even though it was predicted by Varuṇa that by fighting with Viṣṇu he would become prey for dogs, jackals and vultures. Since demoniac persons are less intelligent, they dare to fight with Viṣṇu, who is known as Ajita, or one who has never been conquered.

TEXT 2

dadarśa tatrābhijitaṁ dharā-dharaṁ

pronnīyamānāvanim agra-daṁṣṭrayā

muṣṇantam akṣṇā sva-ruco 'ruṇa-śriyā

jahāsa cāho vana-gocaro mṛgaḥ

SYNONYMS

dadarśa-he saw; tatra-there; abhijitam-the victorious; dharā-the earth; dharam-bearing; pronnīyamāna-being raised upward; avanim-the earth; agra-daṁṣṭrayā-by the tip of His tusk; muṣṇantam-who was diminishing; akṣṇā-with His eyes; sva-rucaḥ-Hiraṇyākṣa's own splendor; aruṇa-reddish; śriyā-radiant; jahāsa-he laughed; ca-and; aho-oh; vana-gocaraḥ-amphibious; mṛgaḥ-beast.

He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!

In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu's body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: persons who have no intelligence deride the transcendental form of the Lord as material.

TEXT 3

āhainam ehy ajña mahīṁ vimuñca no

rasaukasāṁ viśva-sṛjeyam arpitā

na svasti yāsyasy anayā mamekṣataḥ

surādhamāsādita-sūkarākṛte

SYNONYMS

āha-Hiraṇyākṣa said; enam-to the Lord; ehi-come and fight; ajña-O fool; mahīm-the earth; vimuñca-give up; naḥ-to us; rasā-okasām-of the inhabitants of the lower regions; viśva-sṛjā-by the creator of the universe; iyam-this earth; arpitā-entrusted; na-not; svasti-well-being; yāsyasi-You will go; anayā-with this; mama īkṣataḥ-while I am seeing; sura-adhama-O lowest of the demigods; āsādita-having taken; sūkara-ākṛte-the form of a boar.

The demon addressed the Lord: O best of the demigods, dressed in the form of a boar, just hear me. This earth is entrusted to us, the inhabitants of the lower regions, and You cannot take it from my presence and not be hurt by me.

Śrīdhara Svāmī, commenting on this verse, states that although the demon wanted to deride the Personality of Godhead in the form of a boar, actually he worshiped Him in several words. For example, he addressed Him as vana-gocaraḥ, which means "one who is a resident of the forest," but another meaning of vana-gocaraḥ is "one who lies on the water." Viṣṇu lies on the water, so the Supreme Personality of Godhead can be properly addressed in this way. The demon also addressed Him as mṛgaḥ, indicating, unintentionally, that the Supreme Personality is sought after by great sages, saintly persons and transcendentalists. He also addressed Him as ajña. Śrīdhara Svāmī says that jña means "knowledge," and there is no knowledge which is unknown to the Supreme Personality of Godhead. Indirectly, therefore, the demon said that Viṣṇu knows everything. The demon addressed Him as surādhama. Sura means "the demigods," and adhama means "Lord of all there is." He is Lord of all the demigods; therefore He is the best of all demigods, or God. When the demon used the phrase "in my presence," the implied meaning was, "In spite of my presence, You are completely able to take away the earth." Na svasti yāsyasi: "unless You kindly take this earth from our custody, there can be no good fortune for us."

TEXT 4

tvaṁ naḥ sapatnair abhavāya kiṁ bhṛto

yo māyayā hanty asurān parokṣa-jit

tvāṁ yogamāyā-balam alpa-pauruṣaṁ

saṁsthāpya mūḍha pramṛje suhṛc-chucaḥ

SYNONYMS

tvam-You; naḥ-us; sapatnaiḥ-by our enemies; abhavāya-for killing; kim-is it that; bhṛtaḥ-maintained; yaḥ-He who; māyayā-by deception; hanti-kills; asurān-the demons; parokṣa-jit-who conquered by remaining invisible; tvām-You; yogamāyā-balam-whose strength is bewildering power; alpa-pauruṣam-whose power is meager; saṁsthāpya-after killing; mūḍha-fool; pramṛje-I shall wipe out; suhṛt-śucaḥ-the grief of my kinsmen.

You rascal, You have been nourished by our enemies to kill us, and You have killed some demons by remaining invisible. O fool, Your power is only mystic, so today I shall enliven my kinsmen by killing You.

The demon used the word abhavāya, which means "for killing." Śrīdhara Svāmī comments that this "killing" means liberating, or, in other words, killing the process of continued birth and death. The Lord kills the process of birth and death and keeps Himself invisible. The activities of the Lord's internal potency are inconceivable, but by a slight exhibition of this potency, the Lord, by His grace, can deliver one from nescience. Śucaḥ means "miseries"; the miseries of material existence can be extinguished by the Lord by His potential energy of internal yogamāyā. In the Upaniṣads (Śvetāśvatara Upaniṣad 6.8) it is stated, parāsya śaktir vividhaiva śrūyate. The Lord is invisible to the eyes of the common man, but His energies act in various ways. When demons are in adversity, they think that God is hiding Himself and is working by His mystic potency. They think that if they can find God they can kill Him just by seeing Him. Hiraṇyākṣa thought that way, and he challenged the Lord: "You have done tremendous harm to our community, taking the part of the demigods, and You have killed our kinsmen in so many ways, always keeping Yourself hidden. Now I see You face to face, and I am not going to let You go. I shall kill You and save my kinsmen from Your mystic misdeeds."

Not only are demons always anxious to kill God with words and philosophy, but they think that if one is materially powerful he can kill God with materially fatal weapons. Demons like Kaṁsa, Rāvaṇa and Hiraṇyakaśipu thought themselves powerful enough to kill even God. Demons cannot understand that God, by His multifarious potencies, can work so wonderfully that He can be present everywhere and still remain in His eternal abode, Goloka Vṛndāvana.

TEXT 5

tvayi saṁsthite gadayā śīrṇa-śīrṣaṇy

asmad-bhuja-cyutayā ye ca tubhyam

baliṁ haranty ṛṣayo ye ca devāḥ

svayaṁ sarve na bhaviṣyanty amūlāḥ

SYNONYMS

tvayi-when You; saṁsthite-are killed; gadayā-by the mace; śīrṇa-smashed; śīrṣaṇi-skull; asmat-bhuja-from my hand; cyutayā-released; ye-those who; ca-and; tubhyam-to You; balim-presentations; haranti-offer; ṛṣayaḥ-sages; ye-those who; ca-and; devāḥ-demigods; svayam-automatically; sarve-all; na-not; bhaviṣyanti-will exist; amūlāḥ-without roots.

The demon continued: When You fall dead with Your skull smashed by the mace hurled by my arms, the demigods and sages who offer You oblations and sacrifice in devotional service will also automatically cease to exist, like trees without roots.

Demons are very much disturbed when devotees worship the Lord in the prescribed ways recommended in the scriptures. In the Vedic scriptures, the neophyte devotees are advised to engage in nine kinds of devotional service, such as to hear and chant the holy name of God, to remember Him always, to chant on beads Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, to worship the Lord in the form of His Deity incarnation in the temples, and to engage in various activities of Kṛṣṇa consciousness to increase the number of godly persons for perfect peace in the world. Demons do not like such activity. They are always envious of God and His devotees. Their propaganda not to worship in the temple or church but simply to make material advancement for satisfaction of the senses is always current. The demon Hiraṇyākṣa, upon seeing the Lord face to face, wanted to make a permanent solution by killing the Personality of Godhead with his powerful mace. The example of an uprooted tree mentioned here by the demon is very significant. Devotees accept that God is the root of everything. Their example is that just as the stomach is the source of energy of all the limbs of the body, God is the original source of all energy manifested in the material and spiritual worlds; therefore, as supplying food to the stomach is the process to satisfy all the limbs of the body, Kṛṣṇa consciousness, or developing love of Kṛṣṇa, is the sublime method for satisfying the source of all happiness. The demon wants to uproot this source because if the root, God, were to be checked, the activities of the Lord and the devotees would automatically stop. The demon would be very much satisfied by such a situation in society. Demons are always anxious to have a godless society for their sense gratification. According to Śrīdhara Svāmī, this verse means that when the demon would be deprived of his mace by the Supreme Personality of Godhead, not only the neophyte devotees but also the ancient sagacious devotees of the Lord would be very much satisfied.

TEXT 6

sa tudyamāno 'ri-durukta-tomarair

daṁṣṭrāgra-gāṁ gām upalakṣya bhītām

todaṁ mṛṣan niragād ambu-madhyād

grāhāhataḥ sa-kareṇur yathebhaḥ

SYNONYMS

saḥ-He; tudyamānaḥ-being pained; ari-of the enemy; durukta-by the abusive words; tomaraiḥ-by the weapons; daṁṣṭra-agra-on the ends of His tusks; gām-situated; gām-the earth; upalakṣya-seeing; bhītām-frightened; todam-the pain; mṛṣan-bearing; niragāt-He came out; ambu-madhyāt-from the midst of the water; grāha-by a crocodile; āhataḥ-attacked; sa-kareṇuḥ-along with a she-elephant; yathā-as; ibhaḥ-an elephant.

Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator.

The Māyāvādī philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied. The Supreme Personality of Godhead is decried by the Māyāvādī philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs. In other words, they say that He is dead or lame. All these misconceptions of the Supreme Lord are a source of dissatisfaction to Him; He is never pleased with such atheistic descriptions. In this case, although the Lord felt sorrow from the piercing words of the demon, He delivered the earth for the satisfaction of the demigods, who are ever His devotees. The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists.

TEXT 7

taṁ niḥsarantaṁ salilād anudruto

hiraṇya-keśo dviradaṁ yathā jhaṣaḥ

karāla-daṁṣṭro 'śani-nisvano 'bravīd

gata-hriyāṁ kiṁ tv asatāṁ vigarhitam

SYNONYMS

tam-Him; niḥsarantam-coming out; salilāt-from the water; anudrutaḥ-chased; hiraṇya-keśaḥ-having golden hair; dviradam-an elephant; yathā-as; jhaṣaḥ-a crocodile; karāla-daṁṣṭraḥ-having fearful teeth; aśani-nisvanaḥ-roaring like thunder; abravīt-he said; gata-hriyām-for those who are shameless; kim-what; tu-indeed; asatām-for the wretches; vigarhitam-reproachable.

The demon, who had golden hair on his head and fearful tusks, gave chase to the Lord while He was rising from the water, even as an alligator would chase an elephant. Roaring like thunder, he said: Are You not ashamed of running away before a challenging adversary? There is nothing reproachable for shameless creatures!

When the Lord was coming out of the water, taking the earth in His arms to deliver it, the demon derided Him with insulting words, but the Lord did not care because He was very conscious of His duty. For a dutiful man there is nothing to fear. Similarly, those who are powerful have no fear of derision or unkind words from an enemy. The Lord had nothing to fear from anyone, yet He was merciful to His enemy by neglecting him. Although apparently He fled from the challenge, it was just to protect the earth from calamity that He tolerated Hiraṇyākṣa's deriding words.

TEXT 8

sa gām udastāt salilasya gocare

vinyasya tasyām adadhāt sva-sattvam

abhiṣṭuto viśva-sṛjā prasūnair

āpūryamāṇo vibudhaiḥ paśyato 'reḥ

SYNONYMS

saḥ-the Lord; gām-the earth; udastāt-on the surface; salilasya-of the water; gocare-within His sight; vinyasya-having placed; tasyām-to the earth; adadhāt-He invested; sva-His own; sattvam-existence; abhiṣṭutaḥ-praised; viśva-sṛjā-by Brahmā (the creator of the universe); prasūnaiḥ-by flowers; āpūryamāṇaḥ-becoming satisfied; vibudhaiḥ-by the demigods; paśyataḥ-while looking on; areḥ-the enemy.

The Lord placed the earth within His sight on the surface of the water and transferred to her His own energy in the form of the ability to float on the water. While the enemy stood looking on, Brahmā, the creator of the universe, extolled the Lord, and the other demigods rained flowers on Him.

Those who are demons cannot understand how the Supreme Personality of Godhead floated the earth on water, but to devotees of the Lord this is not a very wonderful act. Not only the earth but many, many millions of planets are floating in the air, and this floating power is endowed upon them by the Lord; there is no other possible explanation. The materialists can explain that the planets are floating by the law of gravitation, but the law of gravitation works under the control or direction of the Supreme Lord. That is the version of Bhagavad-gītā, which confirms, by the Lord's statement, that behind the material laws or nature's laws and behind the growth, maintenance, production and evolution of all the planetary systems-behind everything-is the Lord's direction. The Lord's activities could be appreciated only by the demigods, headed by Brahmā, and therefore when they saw the uncommon prowess of the Lord in keeping the earth on the surface of the water, they showered flowers on Him in appreciation of His transcendental activity.

TEXT 9

parānuṣaktaṁ tapanīyopakalpaṁ

mahā-gadaṁ kāñcana-citra-daṁśam

marmāṇy abhīkṣṇaṁ pratudantaṁ duruktaiḥ

pracaṇḍa-manyuḥ prahasaṁs taṁ babhāṣe

SYNONYMS

parā-from behind; anuṣaktam-who followed very closely; tapanīya-upakalpam-who had a considerable amount of gold ornaments; mahā-gadam-with a great mace; kāñcana-golden; citra-beautiful; daṁśam-armor; marmāṇi-the core of the heart; abhīkṣṇam-constantly; pratudantam-piercing; duruktaiḥ-by abusive words; pracaṇḍa-terrible; manyuḥ-anger; prahasan-laughing; tam-to him; babhāṣe-He said.

The demon, who had a wealth of ornaments, bangles and beautiful golden armor on his body, chased the Lord from behind with a great mace. The Lord tolerated his piercing ill words, but in order to reply to him, He expressed His terrible anger.

The Lord could have chastised the demon immediately while the demon was deriding the Lord with ill words, but the Lord tolerated him to please the demigods and to show that they should not be afraid of demons while discharging their duties. Therefore His toleration was displayed mainly to drive away the fears of the demigods, who should know that the Lord is always present to protect them. The demon's derision of the Lord was just like the barking of dogs; the Lord did not care about it, since He was doing His own work in delivering the earth from the midst of the water. Materialistic demons always possess large amounts of gold in various shapes, and they think that a large amount of gold, physical strength and popularity can save them from the wrath of the Supreme Personality of Godhead.

TEXT 10

śrī-bhagavān uvāca

satyaṁ vayaṁ bho vana-gocarā mṛgā

yuṣmad-vidhān mṛgaye grāma-siṁhān

na mṛtyu-pāśaiḥ pratimuktasya vīrā

vikatthanaṁ tava gṛhṇanty abhadra

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; satyam-indeed; vayam-We; bhoḥ-O; vana-gocarāḥ-dwelling in the forest; mṛgāḥ-creatures; yuṣmat-vidhān-like you; mṛgaye-I am searching to kill; grāma-siṁhān-dogs; na-not; mṛtyu-pāśaiḥ-by the bonds of death; pratimuktasya-of one who is bound; vīrāḥ-the heroes; vikatthanam-loose talk; tava-your; gṛhṇanti-take notice of; abhadra-O mischievous one.

The Personality of Godhead said: Indeed, We are creatures of the jungle, and We are searching after hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death.

Demons and atheistic persons can go on insulting the Supreme Personality of Godhead, but they forget that they are subjected to the laws of birth and death. They think that simply by decrying the existence of the Supreme Lord or defying His stringent laws of nature, one can be freed from the clutches of birth and death. In Bhagavad-gītā it is said that simply by understanding the transcendental nature of God one can go back home, back to Godhead. But demons and atheistic persons do not try to understand the nature of the Supreme Lord; therefore they remain in the entanglement of birth and death.

TEXT 11

ete vayaṁ nyāsa-harā rasaukasāṁ

gata-hriyo gadayā drāvitās te

tiṣṭhāmahe 'thāpi kathañcid ājau

stheyaṁ kva yāmo balinotpādya vairam

SYNONYMS

ete-Ourselves; vayam-We; nyāsa-of the charge; harāḥ-thieves; rasā-okasām-of the inhabitants of Rasātala; gata-hriyaḥ-shameless; gadayā-by the mace; drāvitāḥ-chased; te-your; tiṣṭhāmahe-We shall stay; atha api-nevertheless; kathañcit-somehow; ājau-on the battlefield; stheyam-We must stay; kva-where; yāmaḥ-can We go; balinā-with a powerful enemy; utpādya-having created; vairam-enmity.

Certainly We have stolen the charge of the inhabitants of Rasātala and have lost all shame. Although bitten by your powerful mace, I shall stay here in the water for some time because, having created enmity with a powerful enemy, I now have no place to go.

The demon should have known that God cannot be driven out of any place, for He is all-pervading. Demons think of their possessions as their property, but actually everything belongs to the Supreme Personality of Godhead, who can take anything at any time He likes.

TEXT 12

tvaṁ pad-rathānāṁ kila yūthapādhipo

ghaṭasva no 'svastaya āśv anūhaḥ

saṁsthāpya cāsmān pramṛjāśru svakānāṁ

yaḥ svāṁ pratijñāṁ nātipiparty asabhyaḥ

SYNONYMS

tvam-you; pad-rathānām-of foot soldiers; kila-indeed; yūthapa-of the leaders; adhipaḥ-the commander; ghaṭasva-take steps; naḥ-Our; asvastaye-for defeat; āśu-promptly; anūhaḥ-without consideration; saṁsthāpya-having killed; ca-and; asmān-Us; pramṛja-wipe away; aśru-tears; svakānām-of your kith and kin; yaḥ-he who; svām-his own; pratijñām-promised word; na-not; atipiparti-fulfills; asabhyaḥ-not fit to sit in an assembly.

You are supposed to be the commander of many foot soldiers, and now you may take prompt steps to overthrow Us. Give up all your foolish talk and wipe out the cares of your kith and kin by slaying Us. One may be proud, yet he does not deserve a seat in an assembly if he fails to fulfill his promised word.

A demon may be a great soldier and commander of a large number of infantry, but in the presence of the Supreme Personality of Godhead he is powerless and is destined to die. The Lord, therefore, challenged the demon not to go away, but to fulfill his promised word to kill Him.

TEXT 13

maitreya uvāca

so 'dhikṣipto bhagavatā

pralabdhaś ca ruṣā bhṛśam

ājahārolbaṇaṁ krodhaṁ

krīḍyamāno 'hi-rāḍ iva

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; saḥ-the demon; adhikṣiptaḥ-having been insulted; bhagavatā-by the Personality of Godhead; pralabdhaḥ-ridiculed; ca-and; ruṣā-angry; bhṛśam-greatly; ājahāra-collected; ulbaṇam-great; krodham-anger; krīḍyamānaḥ-being played with; ahi-rāṭ-a great cobra; iva-like.

Śrī Maitreya said: The demon, being thus challenged by the Personality of Godhead, became angry and agitated, and he trembled in anger like a challenged cobra.

A cobra is very fierce before ordinary persons, but before an enchanter who can play with him, he is a plaything. Similarly, a demon may be very powerful in his own domain, but before the Lord he is insignificant. The demon Rāvaṇa was a fierce figure before the demigods, but when he was before Lord Rāmacandra he trembled and prayed to his deity, Lord Śiva, but to no avail.

TEXT 14

sṛjann amarṣitaḥ śvāsān

manyu-pracalitendriyaḥ

āsādya tarasā daityo

gadayā nyahanad dharim

SYNONYMS

sṛjan-giving out; amarṣitaḥ-being angry; śvāsān-breaths; manyu-by wrath; pracalita-agitated; indriyaḥ-whose senses; āsādya-attacking; tarasā-quickly; daityaḥ-the demon; gadayā-with his mace; nyahanat-struck; harim-Lord Hari.

Hissing indignantly, all his senses shaken by wrath, the demon quickly sprang upon the Lord and dealt Him a blow with his powerful mace.

TEXT 15

bhagavāṁs tu gadā-vegaṁ

visṛṣṭaṁ ripuṇorasi

avañcayat tiraścīno

yogārūḍha ivāntakam

SYNONYMS

bhagavān-the Lord; tu-however; gadā-vegam-the blow of the mace; visṛṣṭam-thrown; ripuṇā-by the enemy; urasi-at His breast; avañcayat-dodged; tiraścīnaḥ-aside; yoga-ārūḍhaḥ-an accomplished yogī; iva-like; antakam-death.

The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogī would elude death.

The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogī is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.

TEXT 16

punar gadāṁ svām ādāya

bhrāmayantam abhīkṣṇaśaḥ

abhyadhāvad dhariḥ kruddhaḥ

saṁrambhād daṣṭa-dacchadam

SYNONYMS

punaḥ-again; gadām-mace; svām-his; ādāya-having taken; bhrāmayantam-brandishing; abhīkṣṇaśaḥ-repeatedly; abhyadhāvat-rushed to meet; hariḥ-the Personality of Godhead; kruddhaḥ-angry; saṁrambhāt-in rage; daṣṭa-bitten; dacchadam-his lip.

The Personality of Godhead now exhibited His anger and rushed to meet the demon, who bit his lip in rage, took up his mace again and began to repeatedly brandish it about.

TEXT 17

tataś ca gadayārātiṁ

dakṣiṇasyāṁ bhruvi prabhuḥ

ājaghne sa tu tāṁ saumya

gadayā kovido 'hanat

SYNONYMS

tataḥ-then; ca-and; gadayā-with His mace; arātim-the enemy; dakṣiṇasyām-on the right; bhruvi-on the brow; prabhuḥ-the Lord; ājaghne-struck; saḥ-the Lord; tu-but; tām-the mace; saumya-O gentle Vidura; gadayā-with his mace; kovidaḥ-expert; ahanat-he saved himself.

Then with His mace the Lord struck the enemy on the right of his brow, but since the demon was expert in fighting, O gentle Vidura, he protected himself by a maneuver of his own mace.

TEXT 18

evaṁ gadābhyāṁ gurvībhyāṁ

haryakṣo harir eva ca

jigīṣayā susaṁrabdhāv

anyonyam abhijaghnatuḥ

SYNONYMS

evam-in this way; gadābhyām-with their maces; gurvībhyām-huge; haryakṣaḥ-the demon Haryakṣa (Hiraṇyākṣa); hariḥ-Lord Hari; eva-certainly; ca-and; jigīṣayā-with a desire for victory; susaṁrabdhau-enraged; anyonyam-each other; abhijaghnatuḥ-they struck.

In this way, the demon Haryakṣa and the Lord, the Personality of Godhead, struck each other with their huge maces, each enraged and seeking his own victory.

Haryakṣa is another name for Hiraṇyākṣa, the demon.

TEXT 19

tayoḥ spṛdhos tigma-gadāhatāṅgayoḥ

kṣatāsrava-ghrāṇa-vivṛddha-manyvoḥ

vicitra-mārgāṁś carator jigīṣayā

vyabhād ilāyām iva śuṣmiṇor mṛdhaḥ

SYNONYMS

tayoḥ-them; spṛdhoḥ-the two combatants; tigma-pointed; gadā-by the maces; āhata-injured; aṅgayoḥ-their bodies; kṣata-āsrava-blood coming out from the injuries; ghrāṇa-smell; vivṛddha-increased; manyvoḥ-anger; vicitra-of various kinds; mārgān-maneuvers; caratoḥ-performing; jigīṣayā-with a desire to win; vyabhāt-it looked like; ilāyām-for the sake of a cow (or the earth); iva-like; śuṣmiṇoḥ-of two bulls; mṛdhaḥ-an encounter.

There was keen rivalry between the two combatants; both had sustained injuries on their bodies from the blows of each other's pointed maces, and each grew more and more enraged at the smell of blood on his person. In their eagerness to win, they performed maneuvers of various kinds, and their contest looked like an encounter between two forceful bulls for the sake of a cow.

Here the earth planet is called ilā. This earth was formerly known as Ilāvṛta-varṣa, and when Mahārāja Parīkṣit ruled the earth it was called Bhārata-varṣa. Actually, Bhārata-varṣa is the name for the entire planet, but gradually Bhārata-varṣa has come to mean India. As India has recently been divided into Pakistan and Hindustan, similarly the earth was formerly called Ilāvṛta-varṣa, but gradually as time passed it was divided by national boundaries.

TEXT 20

daityasya yajñāvayavasya māyā-

gṛhīta-vārāha-tanor mahātmanaḥ

kauravya mahyāṁ dviṣator vimardanaṁ

didṛkṣur āgād ṛṣibhir vṛtaḥ svarāṭ

SYNONYMS

daityasya-of the demon; yajña-avayavasya-of the Personality of Godhead (of whose body yajña is a part); māyā-through His potency; gṛhīta-was assumed; vārāha-of a boar; tanoḥ-whose form; mahā-ātmanaḥ-of the Supreme Lord; kauravya-O Vidura (descendant of Kuru); mahyām-for the sake of the world; dviṣatoḥ-of the two enemies; vimardanam-the fight; didṛkṣuḥ-desirous to see; āgāt-came; ṛṣibhiḥ-by the sages; vṛtaḥ-accompanied; svarāṭ-Brahmā.

O descendant of Kuru, Brahmā, the most independent demigod of the universe, accompanied by his followers, came to see the terrible fight for the sake of the world between the demon and the Personality of Godhead, who appeared in the form of a boar.

The fight between the Lord, the Supreme Personality of Godhead, and the demon is compared to a fight between bulls for the sake of a cow. The earth planet is also called go, or cow. As bulls fight between themselves to ascertain who will have union with a cow, there is always a constant fight between the demons and the Supreme Lord or His representative for supremacy over the earth. Here the Lord is significantly described as yajñāvayava. One should not consider the Lord to have the body of an ordinary boar. He can assume any form, and He possesses all such forms eternally. It is from Him that all other forms have emanated. This boar form is not to be considered the form of an ordinary hog; His body is actually full of yajña, or worshipful offerings. Yajña (sacrifices) are offered to Viṣṇu. Yajña means the body of Viṣṇu. His body is not material; therefore He should not be taken to be an ordinary boar.

Brahmā is described in this verse as svarāṭ. Actually, full independence is exclusive to the Lord Himself, but as part and parcel of the Supreme Lord, every living entity has a minute quantity of independence. Each and every one of the living entities within this universe has this minute independence, but Brahmā, being the chief of all living entities, has a greater potential of independence than any other. He is the representative of Kṛṣṇa, the Supreme Personality of Godhead, and has been assigned to preside over universal affairs. All other demigods work for him; therefore he is described here as svarāṭ. He is always accompanied by great sages and transcendentalists, all of whom came to see the bullfight between the demon and the Lord.

TEXT 21

āsanna-śauṇḍīram apeta-sādhvasaṁ

kṛta-pratīkāram ahārya-vikramam

vilakṣya daityaṁ bhagavān sahasra-ṇīr

jagāda nārāyaṇam ādi-sūkaram

SYNONYMS

āsanna-attained; śauṇḍīram-power; apeta-devoid of; sādhvasam-fear; kṛta-making; pratīkāram-opposition; ahārya-unopposable; vikramam-having power; vilakṣya-having seen; daityam-the demon; bhagavān-the worshipful Brahmā; sahasra-nīḥ-the leader of thousands of sages; jagāda-addressed; nārāyaṇam-Lord Nārāyaṇa; ādi-the original; sūkaram-having the form of a boar.

After arriving at the place of combat, Brahmā, the leader of thousands of sages and transcendentalists, saw the demon, who had attained such unprecedented power that no one could fight with him. Brahmā then addressed Nārāyaṇa, who was assuming the form of a boar for the first time.

TEXTS 22–23

brahmovāca

eṣa te deva devānām

aṅghri-mūlam upeyuṣām

viprāṇāṁ saurabheyīṇāṁ

bhūtānām apy anāgasām

āgas-kṛd bhaya-kṛd duṣkṛd

asmad-rāddha-varo 'suraḥ

anveṣann apratiratho

lokān aṭati kaṇṭakaḥ

SYNONYMS

brahmā uvāca-Lord Brahmā said; eṣaḥ-this demon; te-Your; deva-O Lord; devānām-to the demigods; aṅghri-mūlam-Your feet; upeyuṣām-to those having obtained; viprāṇām-to the brāhmaṇas; saurabheyīṇām-to the cows; bhūtānām-to ordinary living entities; api-also; anāgasām-innocent; āgaḥ-kṛt-an offender; bhaya-kṛt-a source of fear; duṣkṛt-wrongdoer; asmat-from me; rāddha-varaḥ-having attained a boon; asuraḥ-a demon; anveṣan-searching; apratirathaḥ-having no proper combatant; lokān-all over the universe; aṭati-he wanders; kaṇṭakaḥ-being a pinprick for everyone.

Lord Brahmā said: My dear Lord, this demon has proved to be a constant pinprick to the demigods, the brāhmaṇas, the cows and innocent persons who are spotless and always dependent upon worshiping Your lotus feet. He has become a source of fear by unnecessarily harassing them. Since he has attained a boon from me, he has become a demon, always searching for a proper combatant, wandering all over the universe for this infamous purpose.

There are two classes of living entities; one is called sura, or the demigods, and the other is called asura, or the demons. Demons are generally fond of worshiping the demigods, and there are evidences that by such worship they get extensive power for their sense gratification. This later proves to be a cause of trouble to the brāhmaṇas, demigods and other innocent living entities. Demons habitually find fault with the demigods, brāhmaṇas and innocent, to whom they are a constant source of fear. The way of the demon is to take power from the demigods and then tease the demigods themselves. There is an instance of a great devotee of Lord Śiva who obtained a boon from Lord Śiva that the head of whomever he touched with his hand would come off its trunk. As soon as the boon was offered to him, the demon wanted to touch the very head of Lord Śiva. That is their way. The devotees of the Supreme Personality of Godhead do not, however, ask any favor for sense gratification. Even if they are offered liberation, they refuse it. They are happy simply engaging in the transcendental loving service of the Lord.

TEXT 24

mainaṁ māyāvinaṁ dṛptaṁ

niraṅkuśam asattamam

ākrīḍa bālavad deva

yathāśīviṣam utthitam

SYNONYMS

mā-do not; enam-him; māyā-vinam-skilled in conjuring tricks; dṛptam-arrogant; niraṅkuśam-self-sufficient; asat-tamam-most wicked; ākrīḍa-play with; bāla-vat-like a child; deva-O Lord; yathā-as; āśīviṣam-a serpent; utthitam-aroused.

Lord Brahmā continued: My dear Lord, there is no need to play with this serpentine demon, who is always very skilled in conjuring tricks and is arrogant, self-sufficient and most wicked.

No one is unhappy when a serpent is killed. It is a practice among village boys to catch a serpent by the tail and play with it for some time and then kill it. Similarly, the Lord could have killed the demon at once, but He played with him in the same way as a child plays with a snake before killing it. Brahmā requested, however, that since the demon was more wicked and undesirable than a serpent, there was no need to play with him. It was his wish that he be killed at once, without delay.

TEXT 25

na yāvad eṣa vardheta

svāṁ velāṁ prāpya dāruṇaḥ

svāṁ deva māyām āsthāya

tāvaj jahy agham acyuta

SYNONYMS

na yāvat-before; eṣaḥ-this demon; vardheta-may increase; svām-his own; velām-demoniac hour; prāpya-having reached; dāruṇaḥ-formidable; svām-Your own; deva-O Lord; māyām-internal potency; āsthāya-using; tāvat-at once; jahi-kill; agham-the sinful one; acyuta-O infallible one.

Brahmā continued: My dear Lord, You are infallible. Please kill this sinful demon before the demoniac hour arrives and he presents another formidable approach favorable to him. You can kill him by Your internal potency without doubt.

TEXT 26

eṣā ghoratamā sandhyā

loka-cchambaṭ-karī prabho

upasarpati sarvātman

surāṇāṁ jayam āvaha

SYNONYMS

eṣā-this; ghora-tamā-darkest; sandhyā-evening time; loka-the world; chambaṭ-karī-destroying; prabho-O Lord; upasarpati-is approaching; sarva-ātman-O Soul of all souls; surāṇām-to the demigods; jayam-victory; āvaha-bring.

My Lord, the darkest evening, which covers the world, is fast approaching. Since You are the Soul of all souls, kindly kill him and win victory for the demigods.

TEXT 27

adhunaiṣo 'bhijin nāma

yogo mauhūrtiko hy agāt

śivāya nas tvaṁ suhṛdām

āśu nistara dustaram

SYNONYMS

adhunā-now; eṣaḥ-this; abhijit nāma-called abhijit; yogaḥ-auspicious; mauhūrtikaḥ-moment; hi-indeed; agāt-has almost passed; śivāya-for the welfare; naḥ-of us; tvam-You; suhṛdām-of Your friends; āśu-quickly; nistara-dispose of; dustaram-the formidable foe.

The auspicious period known as abhijit, which is most opportune for victory, commenced at midday and has all but passed; therefore, in the interest of Your friends, please dispose of this formidable foe quickly.

TEXT 28

diṣṭyā tvāṁ vihitaṁ mṛtyum

ayam āsāditaḥ svayam

vikramyainaṁ mṛdhe hatvā

lokān ādhehi śarmaṇi

SYNONYMS

diṣṭyā-by fortune; tvām-to You; vihitam-ordained; mṛtyum-death; ayam-this demon; āsāditaḥ-has come; svayam-of his own accord; vikramya-exhibiting Your prowess; enam-him; mṛdhe-in the duel; hatvā-killing; lokān-the worlds; ādhehi-establish; śarmaṇi-in peace.

This demon, luckily for us, has come of his own accord to You, his death ordained by You; therefore, exhibiting Your ways, kill him in the duel and establish the worlds in peace.

Thus end the Bhaktivedanta purports of the Third Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Battle Between Lord Boar and the Demon Hiraṇyākṣa."

Chapter Nineteen

The Killing of the Demon Hiraṇyākṣa

TEXT 1

maitreya uvāca

avadhārya viriñcasya

nirvyalīkāmṛtaṁ vacaḥ

prahasya prema-garbheṇa

tad apāṅgena so 'grahīt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; avadhārya-after hearing; viriñcasya-of Lord Brahmā; nirvyalīka-free from all sinful purposes; amṛtam-nectarean; vacaḥ-words; prahasya-heartily laughing; prema-garbheṇa-laden with love; tat-those words; apāṅgena-with a glance; saḥ-the Supreme Personality of Godhead; agrahīt-accepted.

Śrī Maitreya said: After hearing the words of Brahmā, the creator, which were free from all sinful purposes and as sweet as nectar, the Lord heartily laughed and accepted his prayer with a glance laden with love.

The word nirvyalīka is very significant. The prayers of the demigods or devotees of the Lord are free from all sinful purposes, but the prayers of demons are always filled with sinful purposes. The demon Hiraṇyākṣa became powerful by deriving a boon from Brahmā, and after attaining that boon he created a disturbance because of his sinful intentions. The prayers of Brahmā and other demigods are not to be compared to the prayers of the demons. Their purpose is to please the Supreme Lord; therefore the Lord smiled and accepted the prayer to kill the demon. Demons, who are never interested in praising the Supreme Personality of Godhead because they have no information of Him, go to the demigods, and in Bhagavad-gītā this is condemned. Persons who go to the demigods and pray for advancement in sinful activities are considered to be bereft of all intelligence. Demons have lost all intelligence because they do not know what is actually their self-interest. Even if they have information of the Supreme Personality of Godhead, they decline to approach Him; it is not possible for them to get their desired boons from the Supreme Lord because their purposes are always sinful. It is said that the dacoits in Bengal used to worship the goddess Kālī for fulfillment of their sinful desires to plunder others' property, but they never went to a Viṣṇu temple because they might have been unsuccessful in praying to Viṣṇu. Therefore the prayers of the demigods or the devotees of the Supreme Personality of Godhead are always untinged by sinful purposes.

TEXT 2

tataḥ sapatnaṁ mukhataś

carantam akuto-bhayam

jaghānotpatya gadayā

hanāv asuram akṣajaḥ

SYNONYMS

tataḥ-then; sapatnam-enemy; mukhataḥ-in front of Him; carantam-stalking; akutaḥ-bhayam-fearlessly; jaghāna-struck; utpatya-after springing up; gadayā-with His mace; hanau-at the chin; asuram-the demon; akṣa-jaḥ-the Lord, who was born from the nostril of Brahmā.

The Lord, who had appeared from the nostril of Brahmā, sprang and aimed His mace at the chin of His enemy, the Hiraṇyākṣa demon, who was stalking fearlessly before Him.

TEXT 3

sā hatā tena gadayā

vihatā bhagavat-karāt

vighūrṇitāpatad reje

tad adbhutam ivābhavat

SYNONYMS

sā-that mace; hatā-struck; tena-by Hiraṇyākṣa; gadayā-with his mace; vihatā-slipped; bhagavat-of the Supreme Personality of Godhead; karāt-from the hand; vighūrṇitā-whirling; apatat-fell down; reje-was shining; tat-that; adbhutam-miraculous; iva-indeed; abhavat-was.

Struck by the demon's mace, however, the Lord's mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully.

TEXT 4

sa tadā labdha-tīrtho 'pi

na babādhe nirāyudham

mānayan sa mṛdhe dharmaṁ

viṣvaksenaṁ prakopayan

SYNONYMS

saḥ-that Hiraṇyākṣa; tadā-then; labdha-tīrthaḥ-having gained an excellent opportunity; api-although; na-not; babādhe-attacked; nirāyudham-having no weapon; mānayan-respecting; saḥ-Hiraṇyākṣa; mṛdhe-in battle; dharmam-the code of combat; viṣvaksenam-the Supreme Personality of Godhead; prakopayan-making angry.

Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord.

TEXT 5

gadāyām apaviddhāyāṁ

hāhā-kāre vinirgate

mānayām āsa tad-dharmaṁ

sunābhaṁ cāsmarad vibhuḥ

SYNONYMS

gadāyām-as His mace; apaviddhāyām-fell; hāhā-kāre-a cry of alarm; vinirgate-arose; mānayām āsa-acknowledged; tat-of Hiraṇyākṣa; dharmam-righteousness; sunābham-the Sudarśana cakra; ca-and; asmarat-remembered; vibhuḥ-the Supreme Personality of Godhead.

As the Lord's mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and ṛṣis, the Personality of Godhead acknowledged the demon's love of righteousness and therefore invoked His Sudarśana discus.

TEXT 6

taṁ vyagra-cakraṁ diti-putrādhamena

sva-pārṣada-mukhyena viṣajjamānam

citrā vāco 'tad-vidāṁ khe-carāṇāṁ

tatra smāsan svasti te 'muṁ jahīti

SYNONYMS

tam-unto the Personality of Godhead; vyagra-revolving; cakram-whose discus; diti-putra-son of Diti; adhamena-vile; sva-pārṣada-of His associates; mukhyena-with the chief; viṣajjamānam-playing; citrāḥ-various; vācaḥ-expressions; a-tat-vidām-of those who did not know; khe-carāṇām-flying in the sky; tatra-there; sma āsan-occurred; svasti-fortune; te-unto You; amum-him; jahi-please kill; iti-thus.

As the discus began to revolve in the Lord's hands and the Lord contended at close quarters with the chief of His Vaikuṇṭha attendants, who had been born as Hiraṇyākṣa, a vile son of Diti, there issued from every direction strange expressions uttered by those who were witnessing from airplanes. They had no knowledge of the Lord's reality, and they cried, "May victory attend You! Pray dispatch him. Play no more with him."

TEXT 7

sa taṁ niśāmyātta-rathāṅgam agrato

vyavasthitaṁ padma-palāśa-locanam

vilokya cāmarṣa-pariplutendriyo

ruṣā sva-danta-cchadam ādaśac chvasan

SYNONYMS

saḥ-that demon; tam-the Supreme Personality of Godhead; niśāmya-after seeing; ātta-rathāṅgam-armed with the Sudarśana disc; agrataḥ-before him; vyavasthitam-standing in position; padma-lotus flower; palāśa-petals; locanam-eyes; vilokya-after seeing; ca-and; amarṣa-by indignation; paripluta-overpowered; indriyaḥ-his senses; ruṣā-with great resentment; sva-danta-chadam-his own lip; ādaśat-bit; śvasan-hissing.

When the demon saw the Personality of Godhead, who had eyes just like lotus petals, standing in position before him, armed with His Sudarśana discus, his senses were overpowered by indignation. He began to hiss like a serpent, and he bit his lip in great resentment.

TEXT 8

karāla-daṁṣṭraś cakṣurbhyāṁ

sañcakṣāṇo dahann iva

abhiplutya sva-gadayā

hato 'sīty āhanad dharim

SYNONYMS

karāla-fearful; daṁṣṭraḥ-having tusks; cakṣurbhyām-with both eyes; sañcakṣāṇaḥ-staring; dahan-burning; iva-as if; abhiplutya-attacking; sva-gadayā-with his own club; hataḥ-slain; asi-You are; iti-thus; āhanat-struck; harim-at Hari.

The demon, who had fearful tusks, stared at the Personality of Godhead as though to burn Him. Springing into the air, he aimed his mace at the Lord, exclaiming at the same time, "You are slain!"

TEXT 9

padā savyena tāṁ sādho

bhagavān yajña-sūkaraḥ

līlayā miṣataḥ śatroḥ

prāharad vāta-raṁhasam

SYNONYMS

padā-with His foot; savyena-left; tām-that mace; sādho-O Vidura; bhagavān-the Supreme Personality of Godhead; yajña-sūkaraḥ-in His boar form, the enjoyer of all sacrifices; līlayā-playfully; miṣataḥ-looking on; śatroḥ-of His enemy (Hiraṇyākṣa); prāharat-knocked down; vāta-raṁhasam-having the force of a tempest.

O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest.

TEXT 10

āha cāyudham ādhatsva

ghaṭasva tvaṁ jigīṣasi

ity uktaḥ sa tadā bhūyas

tāḍayan vyanadad bhṛśam

SYNONYMS

āha-He said; ca-and; āyudham-weapon; ādhatsva-take up; ghaṭasva-try; tvam-you; jigīṣasi-are eager to conquer; iti-thus; uktaḥ-challenged; saḥ-Hiraṇyākṣa; tadā-at that time; bhūyaḥ-again; tāḍayan-striking at; vyanadat-roared; bhṛśam-loudly.

The Lord then said: "Take up your weapon and try again, eager as you are to conquer Me." Challenged in these words, the demon aimed his mace at the Lord and once more loudly roared.

TEXT 11

tāṁ sa āpatatīṁ vīkṣya

bhagavān samavasthitaḥ

jagrāha līlayā prāptāṁ

garutmān iva pannagīm

SYNONYMS

tām-that mace; saḥ-He; āpatatīm-flying toward; vīkṣya-after seeing; bhagavān-the Supreme Personality of Godhead; samavasthitaḥ-stood firmly; jagrāha-caught; līlayā-easily; prāptām-entered into His presence; garutmān-Garuḍa; iva-as; pannagīm-a serpent.

When the Lord saw the mace flying toward Him, He stood firmly where He was and caught it with the same ease as Garuḍa, the king of birds, would seize a serpent.

TEXT 12

sva-pauruṣe pratihate

hata-māno mahāsuraḥ

naicchad gadāṁ dīyamānāṁ

hariṇā vigata-prabhaḥ

SYNONYMS

sva-pauruṣe-his valor; pratihate-frustrated; hata-destroyed; mānaḥ-pride; mahā-asuraḥ-the great demon; na aicchat-desired not (to take); gadām-the mace; dīyamānām-being offered; hariṇā-by Hari; vigata-prabhaḥ-reduced in splendor.

His valor thus frustrated, the great demon felt humiliated and was put out of countenance. He was reluctant to take back the mace when it was offered by the Personality of Godhead.

TEXT 13

jagrāha tri-śikhaṁ śūlaṁ

jvalaj-jvalana-lolupam

yajñāya dhṛta-rūpāya

viprāyābhicaran yathā

SYNONYMS

jagrāha-took up; tri-śikham-three-pointed; śūlam-trident; jvalat-flaming; jvalana-fire; lolupam-rapacious; yajñāya-at the enjoyer of all sacrifices; dhṛta-rūpāya-in the form of Varāha; viprāya-unto a brāhmaṇa; abhicaran-acting malevolently; yathā-as.

He now took a trident which was as rapacious as a flaming fire and hurled it against the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brāhmaṇa.

TEXT 14

tad ojasā daitya-mahā-bhaṭārpitaṁ

cakāsad antaḥ-kha udīrṇa-dīdhiti

cakreṇa ciccheda niśāta-neminā

harir yathā tārkṣya-patatram ujjhitam

SYNONYMS

tat-that trident; ojasā-with all his strength; daitya-among the demons; mahā-bhaṭa-by the mighty fighter; arpitam-hurled; cakāsat-shining; antaḥ-khe-in the middle of the sky; udīrṇa-increased; dīdhiti-illumination; cakreṇa-by the Sudarśana disc; ciccheda-He cut to pieces; niśāta-sharpened; neminā-rim; hariḥ-Indra; yathā-as; tārkṣya-of Garuḍa; patatram-the wing; ujjhitam-abandoned.

Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.

The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra's weapon must destroy something, he offered his wing.

TEXT 15

vṛkṇe sva-śūle bahudhāriṇā hareḥ

pratyetya vistīrṇam uro vibhūtimat

pravṛddha-roṣaḥ sa kaṭhora-muṣṭinā

nadan prahṛtyāntaradhīyatāsuraḥ

SYNONYMS

vṛkṇe-when cut; sva-śūle-his trident; bahudhā-to many pieces; ariṇā-by the Sudarśana cakra; hareḥ-of the Supreme Personality of Godhead; pratyetya-after advancing toward; vistīrṇam-broad; uraḥ-chest; vibhūti-mat-the abode of the goddess of fortune; pravṛddha-having been increased; roṣaḥ-anger; saḥ-Hiraṇyākṣa; kaṭhora-hard; muṣṭinā-with his fist; nadan-roaring; prahṛtya-after striking; antaradhīyata-disappeared; asuraḥ-the demon.

The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord's broad chest, which bore the mark of Śrīvatsa. Then he went out of sight.

Śrīvatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the Supreme Personality of Godhead. In Vaikuṇṭhaloka or in Goloka Vṛndāvana, the inhabitants are exactly of the same form as the Personality of Godhead, but by this Śrīvatsa mark on the chest of the Lord He is distinguished from all others.

TEXT 16

tenettham āhataḥ kṣattar

bhagavān ādi-sūkaraḥ

nākampata manāk kvāpi

srajā hata iva dvipaḥ

SYNONYMS

tena-by Hiraṇyākṣa; ittham-thus; āhataḥ-struck; kṣattaḥ-O Vidura; bhagavān-the Supreme Personality of Godhead; ādi-sūkaraḥ-the first boar; na akampata-did not feel quaking; manāk-even slightly; kva api-anywhere; srajā-by a garland of flowers; hataḥ-struck; iva-as; dvipaḥ-an elephant.

Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers.

As previously explained, the demon was originally a servitor of the Lord in Vaikuṇṭha, but somehow or other he fell as a demon. His fight with the Supreme Lord was meant for his liberation. The Lord enjoyed the striking on His transcendental body, just like a fully grown-up father fighting with his child. Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraṇyākṣa's striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight in order to enjoy His transcendental bliss; therefore He enjoyed the attack.

TEXT 17

athorudhāsṛjan māyāṁ

yoga-māyeśvare harau

yāṁ vilokya prajās trastā

menire 'syopasaṁyamam

SYNONYMS

atha-then; urudhā-in many ways; asṛjat-he cast; māyām-conjuring tricks; yoga-māyā-īśvare-the Lord of yogamāyā; harau-at Hari; yām-which; vilokya-after seeing; prajāḥ-the people; trastāḥ-fearful; menire-thought; asya-of this universe; upasaṁyamam-the dissolution.

The demon, however, employed many conjuring tricks against the Personality of Godhead, who is the Lord of yogamāyā. At the sight of this the people were filled with alarm and thought that the dissolution of the universe was near.

The fighting enjoyment of the Supreme Lord with His devotee, who had been converted into a demon, appeared severe enough to bring about the dissolution of the universe. This is the greatness of the Supreme Personality of Godhead; even the wavering of His little finger appears to be a great and very dangerous movement in the eyes of the inhabitants of the universe.

TEXT 18

pravavur vāyavaś caṇḍās

tamaḥ pāṁsavam airayan

digbhyo nipetur grāvāṇaḥ

kṣepaṇaiḥ prahitā iva

SYNONYMS

pravavuḥ-were blowing; vāyavaḥ-winds; caṇḍāḥ-fierce; tamaḥ-darkness; pāṁsavam-caused by dust; airayan-were spreading; digbhyaḥ-from every direction; nipetuḥ-came down; grāvāṇaḥ-stones; kṣepaṇaiḥ-by machine guns; prahitāḥ-thrown; iva-as if.

Fierce winds began to blow from all directions, spreading darkness occasioned by dust and hail storms; stones came in volleys from every corner, as if thrown by machine guns.

TEXT 19

dyaur naṣṭa-bhagaṇābhraughaiḥ

sa-vidyut-stanayitnubhiḥ

varṣadbhiḥ pūya-keśāsṛg-

viṇ-mūtrāsthīni cāsakṛt

SYNONYMS

dyauḥ-the sky; naṣṭa-having disappeared; bha-gaṇa-luminaries; abhra-of clouds; oghaiḥ-by masses; sa-accompanied by; vidyut-lightning; stanayitnubhiḥ-and thunder; varṣadbhiḥ-raining; pūya-pus; keśa-hair; asṛk-blood; viṭ-stool; mūtra-urine; asthīni-bones; ca-and; asakṛt-again and again.

The luminaries in outer space disappeared due to the sky's being overcast with masses of clouds, which were accompanied by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.

TEXT 20

girayaḥ pratyadṛśyanta

nānāyudha-muco 'nagha

dig-vāsaso yātudhānyaḥ

śūlinyo mukta-mūrdhajāḥ

SYNONYMS

girayaḥ-mountains; pratyadṛśyanta-appeared; nānā-various; āyudha-weapons; mucaḥ-discharging; anagha-O sinless Vidura; dik-vāsasaḥ-naked; yātudhānyaḥ-demonesses; śūlinyaḥ-armed with tridents; mukta-hanging loose; mūrdhajāḥ-hair.

O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.

TEXT 21

bahubhir yakṣa-rakṣobhiḥ

patty-aśva-ratha-kuñjaraiḥ

ātatāyibhir utsṛṣṭā

hiṁsrā vāco 'tivaiśasāḥ

SYNONYMS

bahubhiḥ-by many; yakṣa-rakṣobhiḥ-Yakṣas and Rākṣasas; patti-marching on foot; aśva-on horses; ratha-on chariots; kuñjaraiḥ-or on elephants; ātatāyibhiḥ-ruffians; utsṛṣṭāḥ-were uttered; hiṁsrāḥ-cruel; vācaḥ-words; ati-vaiśasāḥ-murderous.

Cruel and savage slogans were uttered by hosts of ruffian Yakṣas and Rākṣasas, who all either marched on foot or rode on horses, elephants or chariots.

TEXT 22

prāduṣkṛtānāṁ māyānām

āsurīṇāṁ vināśayat

sudarśanāstraṁ bhagavān

prāyuṅkta dayitaṁ tri-pāt

SYNONYMS

prāduṣkṛtānām-displayed; māyānām-the magical forces; āsurīṇām-displayed by the demon; vināśayat-desiring to destroy; sudarśana-astram-the Sudarśana weapon; bhagavān-the Supreme Personality of Godhead; prāyuṅkta-threw; dayitam-beloved; tri-pāt-the enjoyer of all sacrifices.

The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarśana, which was capable of dispersing the magical forces displayed by the demon.

Even famous yogīs and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarśana cakra, when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durvāsā Muni and Mahārāja Ambarīṣa is a practical example in this matter. Durvāsā Muni wanted to display many magical wonders, but when the Sudarśana cakra appeared, Durvāsā himself was afraid and fled to various planets for his personal protection. The Lord is described here as tri-pāt, which means that He is the enjoyer of three kinds of sacrifices. In Bhagavad-gītā the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of yajña. As further described in Bhagavad-gītā, there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of jñāna, yoga and karma all have to come in the end to the Supreme Lord because vāsudevaḥ sarvam iti [Bg. 7.19]-the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.

TEXT 23

tadā diteḥ samabhavat

sahasā hṛdi vepathuḥ

smarantyā bhartur ādeśaṁ

stanāc cāsṛk prasusruve

SYNONYMS

tadā-at that moment; diteḥ-of Diti; samabhavat-occurred; sahasā-suddenly; hṛdi-in the heart; vepathuḥ-a shudder; smarantyāḥ-recalling; bhartuḥ-of her husband, Kaśyapa; ādeśam-the words; stanāt-from her breast; ca-and; asṛk-blood; prasusruve-flowed.

At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraṇyākṣa. She recalled the words of her husband, Kaśyapa, and blood flowed from her breasts.

At Hiraṇyākṣa's last moment, his mother, Diti, remembered what her husband had said. Although her sons would be demons, they would have the advantage of being killed by the Personality of Godhead Himself. She remembered this incident by the grace of the Lord, and her breasts flowed blood instead of milk. In many instances we find that when a mother is moved by affection for her sons, milk flows from her breasts. In the case of the demon's mother, the blood could not transform into milk, but it flowed down her breasts as it was. Blood transforms into milk. To drink milk is auspicious, but to drink blood is inauspicious, although they are one and the same thing. This formula is applicable in the case of cow's milk also.

TEXT 24

vinaṣṭāsu sva-māyāsu

bhūyaś cāvrajya keśavam

ruṣopagūhamāno 'muṁ

dadṛśe 'vasthitaṁ bahiḥ

SYNONYMS

vinaṣṭāsu-when dispelled; sva-māyāsu-his magic forces; bhūyaḥ-again; ca-and; āvrajya-after coming into the presence; keśavam-the Supreme Personality of Godhead; ruṣā-full of rage; upagūhamānaḥ-embracing; amum-the Lord; dadṛśe-saw; avasthitam-standing; bahiḥ-outside.

When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead, Keśava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the Lord standing outside the circle of his arms.

In this verse the Lord is addressed as Keśava because He killed the demon Keśī in the beginning of creation. Keśava is also a name of Kṛṣṇa. Kṛṣṇa is the origin of all incarnations, and it is confirmed in Brahma-saṁhitā that Govinda, the Supreme Personality of Godhead, the cause of all causes, exists simultaneously in His different incarnations and expansions. The demon's attempt to measure the Supreme Personality of Godhead is significant. The demon wanted to embrace Him with his arms, thinking that with his limited arms he could capture the Absolute by material power. He did not know that God is the greatest of the great and the smallest of the small. No one can capture the Supreme Lord or bring Him under his control. But the demoniac person always attempts to measure the length and breadth of the Supreme Lord. By His inconceivable potency the Lord can become the universal form, as explained in Bhagavad-gītā, and at the same time He can remain within the box of His devotees as their worshipable Deity. There are many devotees who keep a statue of the Lord in a small box and carry it with them everywhere; every morning they worship the Lord in the box. The Supreme Lord, Keśava, or the Personality of Godhead, Kṛṣṇa, is not bound by any measurement of our calculation. He can remain with His devotee in any suitable form, yet He is unapproachable by any amount of demoniac activities.

TEXT 25

taṁ muṣṭibhir vinighnantaṁ

vajra-sārair adhokṣajaḥ

kareṇa karṇa-mūle 'han

yathā tvāṣṭraṁ marut-patiḥ

SYNONYMS

tam-Hiraṇyākṣa; muṣṭibhiḥ-with his fists; vinighnantam-striking; vajra-sāraiḥ-as hard as a thunderbolt; adhokṣajaḥ-Lord Adhokṣaja; kareṇa-with the hand; karṇa-mūle-at the root of the ear; ahan-struck; yathā-as; tvāṣṭram-the demon Vṛtra (son of Tvaṣṭā); marut-patiḥ-Indra (lord of the Maruts).

The demon now began to strike the Lord with his hard fists, but Lord Adhokṣaja slapped him in the root of the ear, even as Indra, the lord of the Maruts, hit the demon Vṛtra.

The Lord is explained here to be adhokṣaja, beyond the reach of all material calculation. Akṣaja means "the measurement of our senses," and adhokṣaja means "that which is beyond the measurement of our senses."

TEXT 26

sa āhato viśva-jitā hy avajñayā

paribhramad-gātra udasta-locanaḥ

viśīrṇa-bāhv-aṅghri-śiroruho 'patad

yathā nagendro lulito nabhasvatā

SYNONYMS

saḥ-he; āhataḥ-having been struck; viśva-jitā-by the Supreme Personality of Godhead; hi-though; avajñayā-indifferently; paribhramat-wheeling; gātraḥ-body; udasta-bulged out; locanaḥ-eyes; viśīrṇa-broken; bāhu-arms; aṅghri-legs; śiraḥ-ruhaḥ-hair; apatat-fell down; yathā-like; naga-indraḥ-a gigantic tree; lulitaḥ-uprooted; nabhasvatā-by the wind.

Though struck indifferently by the Lord, the conqueror of all, the demon's body began to wheel. His eyeballs bulged out of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree uprooted by the wind.

It does not take even a moment for the Lord to kill any powerful demon, including Hiraṇyākṣa. The Lord could have killed him long before, but He allowed the demon to display the full extent of his magical feats. One may know that by magical feats, by scientific advancement of knowledge or by material power one cannot become the equal of the Supreme Personality of Godhead. His one signal is sufficient to destroy all our attempts. His inconceivable power, as displayed here, is so strong that the demon, despite all his demoniac maneuvers, was killed by the Lord when the Lord desired, simply by one slap.

TEXT 27

kṣitau śayānaṁ tam akuṇṭha-varcasaṁ

karāla-daṁṣṭraṁ paridaṣṭa-dacchadam

ajādayo vīkṣya śaśaṁsur āgatā

aho imaṁ ko nu labheta saṁsthitim

SYNONYMS

kṣitau-on the ground; śayānam-lying; tam-Hiraṇyākṣa; akuṇṭha-unfaded; varcasam-glow; karāla-fearful; daṁṣṭram-teeth; paridaṣṭa-bitten; dat-chadam-lip; aja-ādayaḥ-Brahmā and others; vīkṣya-having seen; śaśaṁsuḥ-admiringly said; āgatāḥ-arrived; aho-oh; imam-this; kaḥ-who; nu-indeed; labheta-could meet; saṁsthitim-death.

Aja [Brahmā] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The glow of his face was yet unfaded, and Brahmā admiringly said: Oh, who could meet such blessed death?

Although the demon was dead, his bodily luster was unfaded. This is very peculiar because when a man or animal is dead, the body immediately becomes pale, the luster gradually fades, and decomposition takes place. But here, although Hiraṇyākṣa lay dead, his bodily luster was unfaded because the Lord, the Supreme Spirit, was touching his body. One's bodily luster remains fresh only as long as the spirit soul is present. Although the demon's soul had departed his body, the Supreme Spirit touched the body, and therefore his bodily luster did not fade. The individual soul is different from the Supreme Personality of Godhead. One who sees the Supreme Personality of Godhead when he quits his body is certainly very fortunate, and therefore personalities like Brahmā and the other demigods eulogized the death of the demon.

TEXT 28

yaṁ yogino yoga-samādhinā raho

dhyāyanti liṅgād asato mumukṣayā

tasyaiṣa daitya-ṛṣabhaḥ padāhato

mukhaṁ prapaśyaṁs tanum utsasarja ha

SYNONYMS

yam-whom; yoginaḥ-the yogīs; yoga-samādhinā-in mystic trance; rahaḥ-in seclusion; dhyāyanti-meditate upon; liṅgāt-from the body; asataḥ-unreal; mumukṣayā-seeking freedom; tasya-of Him; eṣaḥ-this; daitya-son of Diti; ṛṣabhaḥ-the crest jewel; padā-by a foot; āhataḥ-struck; mukham-countenance; prapaśyan-while gazing on; tanum-the body; utsasarja-he cast off; ha-indeed.

Brahmā continued: He was struck by a forefoot of the Lord, whom yogīs, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has cast off his mortal coil.

The process of yoga is very clearly described in this verse of Śrīmad-Bhāgavatam. It is said here that the ultimate end of the yogīs and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogīs. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or "unto whom," indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gītā, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogī, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord's form at the time of one's death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmā and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord.

TEXT 29

etau tau pārṣadāv asya

śāpād yātāv asad-gatim

punaḥ katipayaiḥ sthānaṁ

prapatsyete ha janmabhiḥ

SYNONYMS

etau-these two; tau-both; pārṣadau-personal assistants; asya-of the Personality of Godhead; śāpāt-because of being cursed; yātau-have gone; asat-gatim-to take birth in a demoniac family; punaḥ-again; katipayaiḥ-a few; sthānam-own place; prapatsyete-will get back; ha-indeed; janmabhiḥ-after births.

These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac families. After a few such births, they will return to their own positions.

TEXT 30

devā ūcuḥ

namo namas te 'khila-yajña-tantave

sthitau gṛhītāmala-sattva-mūrtaye

diṣṭyā hato 'yaṁ jagatām aruntudas

tvat-pāda-bhaktyā vayam īśa nirvṛtāḥ

SYNONYMS

devāḥ-the demigods; ūcuḥ-said; namaḥ-obeisances; namaḥ-obeisances; te-unto You; akhila-yajña-tantave-the enjoyer of all sacrifices; sthitau-for the purpose of maintaining; gṛhīta-assumed; amala-pure; sattva-goodness; mūrtaye-form; diṣṭyā-fortunately; hataḥ-slain; ayam-this; jagatām-to the worlds; aruntudaḥ-causing torment; tvat-pāda-to Your feet; bhaktyā-with devotion; vayam-we; īśa-O Lord; nirvṛtāḥ-have attained happiness.

The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.

The material world consists of three modes-goodness, passion and ignorance-but the spiritual world is pure goodness. It is said here that the form of the Lord is pure goodness, which means that it is not material. In the material world there is no pure goodness. In the Bhāgavatam the stage of pure goodness is called sattvaṁ viśuddham. Viśuddham means "pure." In pure goodness there is no contamination by the two inferior qualities, namely passion and ignorance. The form of the boar, therefore, in which the Lord appeared, is nothing of the material world. There are many other forms of the Lord, but none of them belong to the material qualities. Such forms are nondifferent from the Viṣṇu form, and Viṣṇu is the enjoyer of all sacrifices.

The sacrifices which are recommended in the Vedas are meant to please the Supreme Personality of Godhead. In ignorance only, people try to satisfy many other agents, but the real purpose of life is to satisfy the Supreme Lord, Viṣṇu. All sacrifices are meant to please the Supreme Lord. The living entities who know this perfectly well are called demigods, godly or almost God. Since the living entity is part and parcel of the Supreme Lord, it is his duty to serve the Lord and please Him. The demigods are all attached to the Personality of Godhead, and for their pleasure the demon, who was a source of trouble to the world, was killed. Purified life is meant to please the Lord, and all sacrifices performed in purified life are called Kṛṣṇa consciousness. This Kṛṣṇa consciousness is developed by devotional service, as clearly mentioned here.

TEXT 31

maitreya uvāca

evaṁ hiraṇyākṣam asahya-vikramaṁ

sa sādayitvā harir ādi-sūkaraḥ

jagāma lokaṁ svam akhaṇḍitotsavaṁ

samīḍitaḥ puṣkara-viṣṭarādibhiḥ

SYNONYMS

maitreyaḥ uvāca-Śrī Maitreya said; evam-thus; hiraṇyākṣam-Hiraṇyākṣa; asahya-vikramam-very powerful; saḥ-the Lord; sādayitvā-after killing; hariḥ-the Supreme Personality of Godhead; ādi-sūkaraḥ-the origin of the boar species; jagāma-returned; lokam-to His abode; svam-own; akhaṇḍita-uninterrupted; utsavam-festival; samīḍitaḥ-being praised; puṣkara-viṣṭara-lotus seat (by Lord Brahmā, whose seat is a lotus); ādibhiḥ-and the others.

Śrī Maitreya continued: After thus killing the most formidable demon Hiraṇyākṣa, the Supreme Lord Hari, the origin of the boar species, returned to His own abode, where there is always an uninterrupted festival. The Lord was praised by all the demigods, headed by Brahmā.

The Lord is spoken of herewith as the origin of the boar species. As stated in the Vedānta-sūtra (1.1.2), the Absolute Truth is the origin of everything. Therefore it is to be understood that all 8,400,000 species of bodily forms originate from the Lord, who is always ādi, or the beginning. In Bhagavad-gītā Arjuna addresses the Lord as ādyam, or the original. Similarly, in the Brahma-saṁhitā the Lord is addressed as ādi-puruṣam, the original person. Indeed, in Bhagavad-gītā (10.8) the Lord Himself declares, mattaḥ sarvaṁ pravartate: "From Me everything proceeds."

In this situation the Lord assumed the shape of a boar to kill the demon Hiraṇyākṣa and pick up the earth from the Garbha Ocean. Thus He became ādi-sūkara, the original boar. In the material world a boar or pig is considered most abominable, but the ādi-sūkara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahmā and the other demigods praised the Lord's form as a boar.

This verse confirms the statement in Bhagavad-gītā that the Lord appears as He is from His transcendental abode for the sake of killing the miscreants and saving the devotees. By killing the demon Hiraṇyākṣa He fulfilled His promise to kill the demons and always protect the demigods headed by Brahmā. The statement that the Lord returned to His own abode indicates that He has His own particular transcendental residence. Since He is full of all energies, He is all-pervasive in spite of His residing in Goloka Vṛndāvana, just as the sun, although situated in a particular place within the universe, is present by its sunshine throughout the universe.

Although the Lord has His particular abode in which to reside, He is all-pervasive. The impersonalists accept one aspect of the Lord's features, the all-pervasive aspect, but they cannot understand His localized situation in His transcendental abode, where He always engages in fully transcendental pastimes. Especially mentioned in this verse is the word akhaṇḍitotsavam. Utsava means "pleasure." Whenever some function takes place to express happiness, it is called utsava. Utsava, the expression of complete happiness, is always present in the Vaikuṇṭhalokas, the abode of the Lord, who is worshipable even by demigods like Brahmā, to say nothing of other, less important entities such as human beings.

The Lord descends from His abode to this world, and therefore He is called avatāra, which means "one who descends." Sometimes avatāra is understood to refer to an incarnation who assumes a material form of flesh and bone, but actually avatāra refers to one who descends from higher regions. The Lord's abode is situated far above this material sky, and He descends from that higher position; thus He is called avatāra.

TEXT 32

mayā yathānūktam avādi te hareḥ

kṛtāvatārasya sumitra ceṣṭitam

yathā hiraṇyākṣa udāra-vikramo

mahā-mṛdhe krīḍanavan nirākṛtaḥ

SYNONYMS

mayā-by me; yathā-as; anūktam-told; avādi-was explained; te-to you; hareḥ-of the Supreme Personality of Godhead; kṛta-avatārasya-who assumed the incarnation; sumitra-O dear Vidura; ceṣṭitam-the activities; yathā-as; hiraṇyākṣaḥ-Hiraṇyākṣa; udāra-very extensive; vikramaḥ-prowess; mahā-mṛdhe-in a great fight; krīḍana-vat-like a plaything; nirākṛtaḥ-was killed.

Maitreya continued: My dear Vidura, I have explained to you the Personality of Godhead's coming down as the first boar incarnation and killing in a great fight a demon of unprecedented prowess as if he were just a plaything. This has been narrated by me as I heard it from my predecessor spiritual master.

Here the sage Maitreya admits that he explained the incident of the killing of Hiraṇyākṣa by the Supreme Personality of Godhead as a straight narration; he did not manufacture anything or add interpretation, but explained whatever he had heard from his spiritual master. Thus he accepted as bona fide the system of paramparā, or receiving the transcendental message in disciplic succession. Unless received by this bona fide process of hearing from a spiritual master, the statement of an ācārya or preceptor cannot be valid.

It is also stated here that although the demon Hiraṇyākṣa was unlimited in prowess, he was just like a doll for the Lord. A child breaks so many dolls without real endeavor. Similarly, although a demon may be very powerful and extraordinary in the eyes of an ordinary man in the material world, to the Lord, killing such a demon is no difficulty. He can kill millions of demons as simply as a child plays with dolls and breaks them.

TEXT 33

sūta uvāca

iti kauṣāravākhyātām

āśrutya bhagavat-kathām

kṣattānandaṁ paraṁ lebhe

mahā-bhāgavato dvija

SYNONYMS

sūtaḥ-Sūta Gosvāmī; uvāca-said; iti-thus; kauṣārava-from Maitreya (son of Kuṣāru); ākhyātām-told; āśrutya-having heard; bhagavat-kathām-the narration about the Lord; kṣattā-Vidura; ānandam-bliss; param-transcendental; lebhe-achieved; mahā-bhāgavataḥ-the great devotee; dvija-O brāhmaṇa (Śaunaka).

Śrī Sūta Gosvāmī continued: My dear brāhmaṇa, Kṣattā [Vidura] the great devotee of the Lord achieved transcendental bliss by hearing the narration of the pastimes of the Supreme Personality of Godhead from the authoritative source of the sage Kauṣārava [Maitreya], and he was very pleased.

If anyone wants to derive transcendental pleasure by hearing the pastimes of the Lord, he must hear from the authoritative source, as explained here. Maitreya heard the narration from his bona fide spiritual master, and Vidura also heard from Maitreya. One becomes an authority simply by presenting whatever he has heard from his spiritual master, and one who does not accept a bona fide spiritual master cannot be an authority. This is clearly explained here. If one wants to have transcendental pleasure, he must find a person with authority. It is also stated in the Bhāgavatam that simply by hearing from an authoritative source, with the ear and the heart, one can relish the pastimes of the Lord, otherwise it is not possible. Sanātana Gosvāmī, therefore, has especially warned that one should not hear anything about the personality of the Lord from the lips of a nondevotee. Nondevotees are considered to be like serpents; as milk is poisoned by a serpent's touch, so, although the narration of the pastimes of the Lord is as pure as milk, when administered by serpentlike nondevotees it becomes poisonous. Not only does it have no effect in transcendental pleasure, but it is dangerous also. Lord Caitanya Mahāprabhu has warned that no description of the pastimes of the Lord should be heard from the Māyāvāda, or impersonalist, school. He has clearly said, māyāvādi-bhāṣya śunile haya sarva nāśa: if anyone hears the Māyāvādīs' interpretation of the pastimes of the Lord, or their interpretation of Bhagavad-gītā, Śrīmad-Bhāgavatam or any other Vedic literature, then he is doomed. Once one is associated with impersonalists, he can never understand the personal feature of the Lord and His transcendental pastimes.

Sūta Gosvāmī was speaking to the sages headed by Śaunaka, and therefore he addressed them in this verse as dvija, twice-born. The sages assembled in Naimiṣāraṇya hearing Śrīmad-Bhāgavatam from Sūta Gosvāmī were all brāhmaṇas, but to acquire the qualifications of a brāhmaṇa is not everything. Merely to be twice-born is not perfection. Perfection is attained when one hears the pastimes and activities of the Lord from a bona fide source.

TEXT 34

anyeṣāṁ puṇya-ślokānām

uddāma-yaśasāṁ satām

upaśrutya bhaven modaḥ

śrīvatsāṅkasya kiṁ punaḥ

SYNONYMS

anyeṣām-of others; puṇya-ślokānām-of pious reputation; uddāma-yaśasām-whose fame is spread everywhere; satām-of the devotees; upaśrutya-by hearing; bhavet-may arise; modaḥ-pleasure; śrīvatsa-aṅkasya-of the Lord, who bears the mark Śrīvatsa; kim punaḥ-what to speak of.

What to speak of hearing the pastimes of the Lord, whose chest is marked with Śrīvatsa, people may take transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame is immortal.

Bhāgavatam literally means the pastimes of the Lord and the Lord's devotees. For example, there are pastimes of Lord Kṛṣṇa and narrations of devotees like Prahlāda, Dhruva and Mahārāja Ambarīṣa. Both pastimes pertain to the Supreme Personality of Godhead because the devotees' pastimes are in relation with Him. The Mahābhārata, for example, the history of the Pāṇḍavas and their activities, is sacred because the Pāṇḍavas had a direct relationship with the Supreme Personality of Godhead.

TEXT 35

yo gajendraṁ jhaṣa-grastaṁ

dhyāyantaṁ caraṇāmbujam

krośantīnāṁ kareṇūnāṁ

kṛcchrato 'mocayad drutam

SYNONYMS

yaḥ-He who; gaja-indram-the king of elephants; jhaṣa-an alligator; grastam-attacked by; dhyāyantam-meditating upon; caraṇa-feet; ambujam-lotus; krośantīnām-while crying; kareṇūnām-the female elephants; kṛcchrataḥ-from danger; amocayat-delivered; drutam-quickly.

The Personality of Godhead delivered the king of the elephants, who was attacked by an alligator and who meditated upon the lotus feet of the Lord. At that time the female elephants who accompanied him were crying, and the Lord saved them from the impending danger.

The example of the elephant in danger who was saved by the Supreme Lord is especially cited here because even if one is an animal he can approach the Personality of Godhead in devotional service, whereas even a demigod cannot approach the Supreme Person unless he is a devotee.

TEXT 36

taṁ sukhārādhyam ṛjubhir

ananya-śaraṇair nṛbhiḥ

kṛtajñaḥ ko na seveta

durārādhyam asādhubhiḥ

SYNONYMS

tam-unto Him; sukha-easily; ārādhyam-worshiped; ṛjubhiḥ-by the unpretentious; ananya-no other; śaraṇaiḥ-who take shelter; nṛbhiḥ-by men; kṛta-jñaḥ-grateful soul; kaḥ-what; na-not; seveta-would render service; durārādhyam-impossible to be worshiped; asādhubhiḥ-by the nondevotees.

What grateful soul is there who would not render his loving service to such a great master as the Personality of Godhead? The Lord can be easily pleased by spotless devotees who resort exclusively to Him for protection, though the unrighteous man finds it difficult to propitiate Him.

Every living entity, especially persons in the human race, must feel grateful for the benedictions offered by the grace of the Supreme Lord. Anyone, therefore, with a simple heart of gratefulness must be Kṛṣṇa conscious and offer devotional service to the Lord. Those who are actually thieves and rogues do not recognize or acknowledge the benedictions offered to them by the Supreme Lord, and they cannot render Him devotional service. Ungrateful persons are those who do not understand how much benefit they are deriving by the arrangement of the Lord. They enjoy the sunshine and moonshine, and they get water free of charge, yet they do not feel grateful, but simply go on enjoying these gifts of the Lord. Therefore, they must be called thieves and rogues.

TEXT 37

yo vai hiraṇyākṣa-vadhaṁ mahādbhutaṁ

vikrīḍitaṁ kāraṇa-sūkarātmanaḥ

śṛṇoti gāyaty anumodate 'ñjasā

vimucyate brahma-vadhād api dvijāḥ

SYNONYMS

yaḥ-he who; vai-indeed; hiraṇyākṣa-vadham-of the killing of Hiraṇyākṣa; mahā-adbhutam-most wonderful; vikrīḍitam-pastime; kāraṇa-for reasons like raising the earth from the ocean; sūkara-appearing in the form of a boar; ātmanaḥ-of the Supreme Personality of Godhead; śṛṇoti-hears; gāyati-chants; anumodate-takes pleasure; añjasā-at once; vimucyate-becomes freed; brahma-vadhāt-from the sin of killing a brāhmaṇa; api-even; dvijāḥ-O brāhmaṇas.

O brāhmaṇas, anyone who hears, chants, or takes pleasure in the wonderful narration of the killing of the Hiraṇyākṣa demon by the Lord, who appeared as the first boar in order to deliver the world, is at once relieved of the results of sinful activities, even the killing of a brāhmaṇa.

Since the Personality of Godhead is in the absolute position, there is no difference between His pastimes and His personality. Anyone who hears about the pastimes of the Lord associates with the Lord directly, and one who associates directly with the Lord is certainly freed from all sinful activities, even to the extent of the killing of a brāhmaṇa, which is considered the most sinful activity in the material world. One should be very eager to hear about the activities of the Lord from the bona fide source, the pure devotee. If one simply gives aural reception to the narration and accepts the glories of the Lord, then he is qualified. The impersonalist philosophers cannot understand the activities of the Lord. They think that all His activities are māyā; therefore they are called Māyāvādīs. Since everything to them is māyā, these narrations are not for them. Some impersonalists are reluctant to hear Śrīmad-Bhāgavatam, although many of them are now taking an interest in it just for monetary gain. Actually, however, they have no faith. On the contrary, they describe it in their own way. We should not hear, therefore, from the Māyāvādīs. We have to hear from Sūta Gosvāmī or Maitreya, who actually present the narrations as they are, and only then can we relish the pastimes of the Lord; otherwise the effects on the neophyte audience will be poisonous.

TEXT 38

etan mahā-puṇyam alaṁ pavitraṁ

dhanyaṁ yaśasyaṁ padam āyur-āśiṣām

prāṇendriyāṇāṁ yudhi śaurya-vardhanaṁ

nārāyaṇo 'nte gatir aṅga śṛṇvatām

SYNONYMS

etat-this narrative; mahā-puṇyam-conferring great merit; alam-very; pavitram-sacred; dhanyam-conferring wealth; yaśasyam-bearing fame; padam-the receptacle; āyuḥ-of longevity; āśiṣām-of the objects of one's desire; prāṇa-of the vital organs; indriyāṇām-of the organs of action; yudhi-on the field of battle; śaurya-the strength; vardhanam-increasing; nārāyaṇaḥ-Lord Nārāyaṇa; ante-at the end of life; gatiḥ-shelter; aṅga-O dear Śaunaka; śṛṇvatām-of those who listen.

This most sacred narrative confers extraordinary merit, wealth, fame, longevity, and all the objects of one's desire. On the field of battle it promotes the strength of one's vital organs and organs of action. One who listens to it at the last moment of his life is transferred to the supreme abode of the Lord, O dear Śaunaka.

Devotees are generally attracted by the narratives of the pastimes of the Lord, and even though they do not prosecute austerities or meditation, this very process of hearing attentively about the pastimes of the Lord will endow them with innumerable benefits, such as wealth, fame, longevity and other desirable aims of life. If one continues to hear Śrīmad-Bhāgavatam, which is full of narratives of the pastimes of the Lord, at the end of this life, one is sure to be transferred to the eternal, transcendental abode of the Lord. Thus hearers are benefited both ultimately and for as long as they are in the material world. That is the supreme, sublime result of engaging in devotional service. The beginning of devotional service is to spare some time and listen to Śrīmad-Bhāgavatam from the right source. Lord Caitanya Mahāprabhu also recommended five items of devotional service, namely to serve the devotees of the Lord, to chant Hare Kṛṣṇa, to hear Śrīmad-Bhāgavatam, to worship the Deity of the Lord and to live in a place of pilgrimage. Just performing these five activities can deliver one from the miserable condition of material life.

Thus end the Bhaktivedanta purports of the Third Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demon Hiraṇyākṣa."

Chapter Twenty

Conversation Between Maitreya and Vidura

TEXT 1

śaunaka uvāca

mahīṁ pratiṣṭhām adhyasya

saute svāyambhuvo manuḥ

kāny anvatiṣṭhad dvārāṇi

mārgāyāvara-janmanām

SYNONYMS

śaunakaḥ-Śaunaka; uvāca-said; mahīm-the earth; pratiṣṭhām-situated; adhyasya-having secured; saute-O Sūta Gosvāmī; svāyambhuvaḥ-Svāyambhuva; manuḥ-Manu; kāni-what; anvatiṣṭhat-performed; dvārāṇi-ways; mārgāya-to get out; avara-later; janmanām-of those to be born.

Śrī Śaunaka inquired: O Sūta Gosvāmī, after the earth was again situated in its orbit, what did Svāyambhuva Manu do to show the path of liberation to persons who were to take birth later on?

The appearance of the Lord as the first boar incarnation occurred during the time of Svāyambhuva Manu, whereas the present age is in the period of Vaivasvata Manu. Each Manu's period lasts seventy-two times the cycle of four ages, and one cycle of ages equals 4,320,000 solar years. Thus 4,320,000 x 72 solar years is the reign of one Manu. In each Manu's period there are many changes in many ways, and there are fourteen Manus within one day of Brahmā. It is understood here that Manu creates scriptural regulations for the salvation of the conditioned souls, who come to the material world for material enjoyment. The Lord is so kind that any soul who wants to enjoy in this material world is given full facility for enjoyment, and at the same time he is shown the path of salvation. Śaunaka Ṛṣi, therefore, inquired from Sūta Gosvāmī: "What did Svāyambhuva Manu do after the reinstatement of the earth in its orbital situation?"

TEXT 2

kṣattā mahā-bhāgavataḥ

kṛṣṇasyaikāntikaḥ suhṛt

yas tatyājāgrajaṁ kṛṣṇe

sāpatyam aghavān iti

SYNONYMS

kṣattā-Vidura; mahā-bhāgavataḥ-a great devotee of the Lord; kṛṣṇasya-of Lord Kṛṣṇa; ekāntikaḥ-unalloyed devotee; suhṛt-intimate friend; yaḥ-he who; tatyāja-abandoned; agra-jam-his elder brother (King Dhṛtarāṣṭra); kṛṣṇe-toward Kṛṣṇa; sa-apatyam-along with his one hundred sons; agha-vān-offender; iti-thus.

Śaunaka Ṛṣi inquired about Vidura, who was a great devotee and friend of Lord Kṛṣṇa and who gave up the company of his elder brother because the latter, along with his sons, played tricks against the desires of the Lord.

The incident referred to here is that Vidura left the protection of his elder brother Dhṛtarāṣṭra, went traveling everywhere to sacred places and met Maitreya at Hardwar. Śaunaka Ṛṣi here inquires about the topics of the conversation between Maitreya Ṛṣi and Vidura. Vidura's qualification was that he was not only a friend of the Lord but also a great devotee. When Kṛṣṇa tried to stop the war and mitigate the misunderstanding between the cousin-brothers, they refused to accept His counsel; therefore Kṣattā, or Vidura, was unsatisfied with them, and he left the palace. As a devotee, Vidura showed by example that anywhere that Kṛṣṇa is not honored is a place unfit for human habitation. A devotee may be tolerant regarding his own interests, but he should not be tolerant when there is misbehavior toward the Lord or the Lord's devotee. Here the word aghavān is very significant, for it indicates that the Kauravas, Dhṛtarāṣṭra's sons, lost the war because of being sinful in disobeying the instructions of Kṛṣṇa.

TEXT 3

dvaipāyanād anavaro

mahitve tasya dehajaḥ

sarvātmanā śritaḥ kṛṣṇaṁ

tat-parāṁś cāpy anuvrataḥ

SYNONYMS

dvaipāyanāt-from Vyāsadeva; anavaraḥ-in no way inferior; mahitve-in greatness; tasya-his (Vyāsa's); deha-jaḥ-born of his body; sarva-ātmanā-with all his heart; śritaḥ-took shelter; kṛṣṇam-Lord Kṛṣṇa; tat-parān-those devoted to Him; ca-and; api-also; anuvrataḥ-followed.

Vidura was born from the body of Veda-vyāsa and was not less than he. Thus he accepted the lotus feet of Kṛṣṇa wholeheartedly and was attached to His devotees.

The history of Vidura is that he was born of a śūdra mother, but his seminal father was Vyāsadeva; thus he was not less than Vyāsadeva in any respect. Since he was born of a great father, who was supposed to be an incarnation of Nārāyaṇa and who composed all the Vedic literatures, Vidura was also a great personality. He accepted Kṛṣṇa as his worshipable Lord and followed His instructions wholeheartedly.

TEXT 4

kim anvapṛcchan maitreyaṁ

virajās tīrtha-sevayā

upagamya kuśāvarta

āsīnaṁ tattva-vittamam

SYNONYMS

kim-what; anvapṛcchat-inquired; maitreyam-from the sage Maitreya; virajāḥ-Vidura, who was without material contamination; tīrtha-sevayā-by visiting sacred places; upagamya-having met; kuśāvarte-at Kuśāvarta (Haridvāra, or Hardwar); āsīnam-who was abiding; tattva-vit-tamam-the foremost knower of the science of spiritual life.

Vidura was purified of all passion by wandering in sacred places, and at last he reached Hardwar, where he met the great sage who knew the science of spiritual life, and he inquired from him. Śaunaka Ṛṣi therefore asked: What more did Vidura inquire from Maitreya?

Here the words virajās tīrtha-sevayā refer to Vidura, who was completely cleansed of all contamination by traveling to places of pilgrimage. In India there are hundreds of sacred places of pilgrimage, of which Prayāga, Hardwar, Vṛndāvana and Rāmeśvaram are considered principal. After leaving his home, which was full of politics and diplomacy, Vidura wanted to purify himself by traveling to all the sacred places, which are so situated that anyone who goes there automatically becomes purified. This is especially true in Vṛndāvana; any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life and will automatically chant the names of Kṛṣṇa and Rādhā. That we have actually seen and experienced. It is recommended in the śāstras that after retiring from active life and accepting the vānaprastha (retired) order, one should travel everywhere to places of pilgrimage in order to purify himself. Vidura completely discharged this duty, and at last he reached Kuśāvarta, or Hardwar, where the sage Maitreya was sitting.

Another significant point is that one must go to sacred places not only to take bath there but to search out great sages like Maitreya and take instructions from them. If one does not do so, his traveling to places of pilgrimage is simply a waste of time. Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sect, has, for the present, forbidden us to go to such places of pilgrimage because in this age, the times having so changed, a sincere person may have a different impression on seeing the behavior of the present residents of the pilgrimage sites. He has recommended that instead of taking the trouble to travel to such places, one should concentrate his mind on Govinda, and that will help him. Of course, to concentrate one's mind on Govinda in any place is a path meant for those who are the most spiritually advanced; it is not for ordinary persons. Ordinary persons may still derive benefit from traveling to holy places like Prayāga, Mathurā, Vṛndāvana and Hardwar.

It is recommended in this verse that one find a person who knows the science of God, or a tattva-vit. Tattva-vit means "one who knows the Absolute Truth." There are many pseudotranscendentalists, even at places of pilgrimage. Such men are always present, and one has to be intelligent enough to find the actual person to be consulted; then one's attempt to progress by traveling to different holy places will be successful. One has to be freed from all contamination, and at the same time he has to find a person who knows the science of Kṛṣṇa. Kṛṣṇa helps a sincere person; as stated in the Caitanya-caritāmṛta, guru-kṛṣṇa-prasāde: by the mercy of the spiritual master and Kṛṣṇa, one attains the path of salvation, devotional service. If one sincerely searches for spiritual salvation, then Kṛṣṇa, being situated in everyone's heart, gives him the intelligence to find a suitable spiritual master. By the grace of a spiritual master like Maitreya, one gets the proper instruction and advances in his spiritual life.

TEXT 5

tayoḥ saṁvadatoḥ sūta

pravṛttā hy amalāḥ kathāḥ

āpo gāṅgā ivāgha-ghnīr

hareḥ pādāmbujāśrayāḥ

SYNONYMS

tayoḥ-while the two (Maitreya and Vidura); saṁvadatoḥ-were conversing; sūta-O Sūta; pravṛttāḥ-arose; hi-certainly; amalāḥ-spotless; kathāḥ-narrations; āpaḥ-waters; gāṅgāḥ-of the River Ganges; iva-like; agha-ghnīḥ-vanquishing all sins; hareḥ-of the Lord; pāda-ambuja-the lotus feet; āśrayāḥ-taking shelter.

Śaunaka inquired about the conversation between Vidura and Maitreya: There must have been many narrations of the spotless pastimes of the Lord. The hearing of such narrations is exactly like bathing in the water of the Ganges, for it can free one from all sinful reactions.

The water of the Ganges is purified because it pours forth from the lotus feet of the Lord. Similarly, Bhagavad-gītā is as good as the water of the Ganges because it is spoken from the mouth of the Supreme Lord. So it is with any topic on the pastimes of the Lord or the characteristics of His transcendental activities. The Lord is absolute; there is no difference between His words, His perspiration or His pastimes. The water of the Ganges, the narrations of His pastimes and the words spoken by Him are all on the absolute platform, and thus taking shelter of any one of them is equally good. Śrīla Rūpa Gosvāmī has enunciated that anything in relationship with Kṛṣṇa is on the transcendental platform. If we can dovetail all our activities in relationship with Kṛṣṇa, then we do not stand on the material platform, but always on the spiritual platform.

TEXT 6

tā naḥ kīrtaya bhadraṁ te

kīrtanyodāra-karmaṇaḥ

rasajñaḥ ko nu tṛpyeta

hari-līlāmṛtaṁ piban

SYNONYMS

tāḥ-those talks; naḥ-to us; kīrtaya-narrate; bhadram te-may all good come unto you; kīrtanya-should be chanted; udāra-liberal; karmaṇaḥ-activities; rasa-jñaḥ-a devotee who can appreciate mellow tastes; kaḥ-who; nu-indeed; tṛpyeta-would feel satisfied; hari-līlā-amṛtam-the nectar of the pastimes of the Lord; piban-drinking.

O Sūta Gosvāmī, all good fortune to you! Please narrate the activities of the Lord, which are all magnanimous and worth glorifying. What sort of devotee can be satiated by hearing the nectarean pastimes of the Lord?

The narration of the pastimes of the Lord, which are always enacted on the transcendental platform, should be received with all respect by devotees. Those who are actually on the transcendental platform are never satiated by hearing the continuous narration of the pastimes of the Lord. For example, if any self-realized soul reads from Bhagavad-gītā, he will never feel satiated. The narrations of Bhagavad-gītā and Śrīmad-Bhāgavatam may be read thousands and thousands of times, and still, without fail, new aspects of the subject matter will be relished by the devotee.

TEXT 7

evam ugraśravāḥ pṛṣṭa

ṛṣibhir naimiṣāyanaiḥ

bhagavaty arpitādhyātmas

tān āha śrūyatām iti

SYNONYMS

evam-thus; ugraśravāḥ-Sūta Gosvāmī; pṛṣṭaḥ-being asked; ṛṣibhiḥ-by the sages; naimiṣa-ayanaiḥ-who were assembled in the forest of Naimiṣa; bhagavati-unto the Lord; arpita-dedicated; adhyātmaḥ-his mind; tān-to them; āha-said; śrūyatām-just hear; iti-thus.

On being asked to speak by the great sages of Naimiṣāraṇya, the son of Romaharṣaṇa, Sūta Gosvāmī, whose mind was absorbed in the transcendental pastimes of the Lord, said: Please hear what I shall now speak.

TEXT 8

sūta uvāca

harer dhṛta-kroḍa-tanoḥ sva-māyayā

niśamya gor uddharaṇaṁ rasātalāt

līlāṁ hiraṇyākṣam avajñayā hataṁ

sañjāta-harṣo munim āha bhārataḥ

SYNONYMS

sūtaḥ uvāca-Sūta said; hareḥ-of the Lord; dhṛta-who had assumed; kroḍa-of a boar; tanoḥ-body; sva-māyayā-by His divine potency; niśamya-having heard; goḥ-of the earth; uddharaṇam-uplifting; rasātalāt-from the bottom of the ocean; līlām-sport; hiraṇyākṣam-the demon Hiraṇyākṣa; avajñayā-neglectfully; hatam-killed; sañjāta-harṣaḥ-being overjoyed; munim-to the sage (Maitreya); āha-said; bhārataḥ-Vidura.

Sūta Gosvāmī continued: Vidura, the descendant of Bharata, was delighted to hear the story of the Lord, who, having assumed by His own divine potency the form of a boar, had enacted the sport of lifting the earth from the bottom of the ocean and indifferently killing the demon Hiraṇyākṣa. Vidura then spoke to the sage as follows.

It is stated here that the Lord assumed the form of a boar by His own potency. His form is not actually the form of a conditioned soul. A conditioned soul is forced to accept a particular type of body by the higher authority of material laws, but here it is clearly said that the Lord was not forced to accept the form of a boar by the external power. In Bhagavad-gītā the same fact is confirmed; when the Lord descends to this earth, He assumes a form by His own internal potency. The form of the Lord, therefore, can never consist of material energy. The Māyāvāda version that when Brahman assumes a form the form is accepted from māyā is not acceptable, because although māyā is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead; she is under the control of the Supreme Godhead, as confirmed in Bhagavad-gītā. Māyā is under His superintendence; māyā cannot overcome the Lord. The Māyāvāda idea that the living entity is the Supreme Absolute Truth but has become covered by māyā is invalid, because māyā cannot be so great that it can cover the Supreme. The covering capacity can be employed on the part and parcel of Brahman, not on the Supreme Brahman.

TEXT 9

vidura uvāca

prajāpati-patiḥ sṛṣṭvā

prajā-sarge prajāpatīn

kim ārabhata me brahman

prabrūhy avyakta-mārga-vit

SYNONYMS

viduraḥ uvāca-Vidura said; prajāpati-patiḥ-Lord Brahmā; sṛṣṭvā-after creating; prajā-sarge-for the purpose of creating living beings; prajāpatīn-the Prajāpatis; kim-what; ārabhata-started; me-to me; brahman-O holy sage; prabrūhi-tell; avyakta-mārga-vit-knower of that which we do not know.

Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmā do to create living beings after evolving the Prajāpatis, the progenitors of living beings?

Significant here is the word avyakta-mārga-vit, "one who knows that which is beyond our perception." To know matters beyond one's perception, one has to learn from a superior authority in the line of disciplic succession. Just to know who is our father is beyond our perception. For that, the mother is the authority. Similarly, we have to understand everything beyond our perception from the authority who actually knows. The first avyakta-mārga-vit, or authority, is Brahmā, and the next authority in disciplic succession is Nārada. Maitreya Ṛṣi belongs to that disciplic succession, so he also is avyakta-mārga-vit. Anyone in the bona fide line of disciplic succession is avyakta-mārga-vit, a personality who knows that which is beyond ordinary perception.

TEXT 10

ye marīcy-ādayo viprā

yas tu svāyambhuvo manuḥ

te vai brahmaṇa ādeśāt

katham etad abhāvayan

SYNONYMS

ye-those; marīci-ādayaḥ-great sages headed by Marīci; viprāḥ-brāhmaṇas; yaḥ-who; tu-indeed; svāyambhuvaḥ manuḥ-and Svāyambhuva Manu; te-they; vai-indeed; brahmaṇaḥ-of Lord Brahmā; ādeśāt-by the order; katham-how; etat-this universe; abhāvayan-evolved.

Vidura inquired: How did the Prajāpatis [such progenitors of living entities as Marīci and Svāyambhuva Manu] create according to the instruction of Brahmā, and how did they evolve this manifested universe?

TEXT 11

sa-dvitīyāḥ kim asṛjan

svatantrā uta karmasu

āho svit saṁhatāḥ sarva

idaṁ sma samakalpayan

SYNONYMS

sa-dvitīyāḥ-with their wives; kim-whether; asṛjan-created; sva-tantrāḥ-remaining independent; uta-or; karmasu-in their actions; āho svit-or else; saṁhatāḥ-jointly; sarve-all the Prajāpatis; idam-this; sma samakalpayan-produced.

Did they evolve the creation in conjunction with their respective wives, did they remain independent in their action, or did they all jointly produce it?

TEXT 12

maitreya uvāca

daivena durvitarkyeṇa

pareṇānimiṣeṇa ca

jāta-kṣobhād bhagavato

mahān āsīd guṇa-trayāt

SYNONYMS

maitreyaḥ uvāca-Maitreya said; daivena-by superior management known as destiny; durvitarkyeṇa-beyond empiric speculation; pareṇa-by Mahā-Viṣṇu; animiṣeṇa-by the potency of eternal time; ca-and; jāta-kṣobhāt-the equilibrium was agitated; bhagavataḥ-of the Personality of Godhead; mahān-the total material elements (the mahat-tattva); āsīt-were produced; guṇa-trayāt-from the three modes of nature.

Maitreya said: When the equilibrium of the combination of the three modes of nature was agitated by the unseen activity of the living entity, by Mahā-Viṣṇu and by the force of time, the total material elements were produced.

The cause of the material creation is described here very lucidly. The first cause is daiva, or the destiny of the conditioned soul. The material creation exists for the conditioned soul who wanted to become a false lord for sense enjoyment. One cannot trace out the history of when the conditioned soul first desired to lord it over material nature, but in Vedic literature we always find that the material creation is meant for the sense enjoyment of the conditioned soul. There is a nice verse which says that the sum and substance of the conditioned soul's sense enjoyment is that as soon as he forgets his primary duty, to render service to the Lord, he creates an atmosphere of sense enjoyment, which is called māyā; that is the cause of material creation.

Another word used here is durvitarkyeṇa. No one can argue about when and how the conditioned soul became desirous of sense enjoyment, but the cause is there. Material nature is an atmosphere meant only for the sense enjoyment of the conditioned soul, and it is created by the Personality of Godhead. It is mentioned here that in the beginning of the creation the material nature, or prakṛti, is agitated by the Personality of Godhead, Viṣṇu. There are three Viṣṇus mentioned. One is Mahā-Viṣṇu, another is Garbhodakaśāyī Viṣṇu, and the third is Kṣīrodakaśāyī Viṣṇu. The First Canto of Śrīmad-Bhāgavatam discusses all these three Viṣṇus, and here also it is confirmed that Viṣṇu is the cause of creation. From Bhagavad-gītā also we learn that prakṛti begins to work and is still working under Kṛṣṇa's, or Viṣṇu's, glance of superintendence, but the Supreme Personality of Godhead is unchangeable. One should not mistakenly think that because the creation emanates from the Supreme Personality of Godhead, He has therefore transformed into this material cosmic manifestation. He exists in His personal form always, but the cosmic manifestation takes place by His inconceivable potency. The workings of that energy are difficult to comprehend, but it is understood from Vedic literature that the conditioned soul creates his own destiny and is offered a particular body by the laws of nature under the superintendence of the Supreme Personality of Godhead, who always accompanies him as Paramātmā.

TEXT 13

rajaḥ-pradhānān mahatas

tri-liṅgo daiva-coditāt

jātaḥ sasarja bhūtādir

viyad-ādīni pañcaśaḥ

SYNONYMS

rajaḥ-pradhānāt-in which the element of rajas, or passion, predominates; mahataḥ-from the mahat-tattva; tri-liṅgaḥ-of three kinds; daiva-coditāt-impelled by superior authority; jātaḥ-was born; sasarja-evolved; bhūta-ādiḥ-the false ego (origin of the material elements); viyat-the ether; ādīni-beginning with; pañcaśaḥ-in groups of five.

As impelled by the destiny of the jīva, the false ego, which is of three kinds, evolved from the mahat-tattva, in which the element of rajas predominates. From the ego, in turn, evolved many groups of five principles.

The primordial matter, or prakṛti, material nature, consisting of three modes, generates four groups of five. The first group is called elementary and consists of earth, water, fire, air and ether. The second group of five is called tan-mātra, referring to the subtle elements (sense objects): sound, touch, form, taste and smell. The third group is the five sense organs for acquiring knowledge: eyes, ears, nose, tongue and skin. The fourth group is the five working senses: speech, hands, feet, anus and genitals. Some say that there are five groups of five. One group is the sense objects, one is the five elements, one is the five sense organs for acquiring knowledge, another is the senses for working, and the fifth group is the five deities who control these divisions.

TEXT 14

tāni caikaikaśaḥ sraṣṭum

asamarthāni bhautikam

saṁhatya daiva-yogena

haimam aṇḍam avāsṛjan

SYNONYMS

tāni-those elements; ca-and; eka-ekaśaḥ-separately; sraṣṭum-to produce; asamarthāni-unable; bhautikam-the material universe; saṁhatya-having combined; daiva-yogena-with the energy of the Supreme Lord; haimam-shining like gold; aṇḍam-globe; avāsṛjan-produced.

Separately unable to produce the material universe, they combined with the help of the energy of the Supreme Lord and were able to produce a shining egg.

TEXT 15

so 'śayiṣṭābdhi-salile

āṇḍakośo nirātmakaḥ

sāgraṁ vai varṣa-sāhasram

anvavātsīt tam īśvaraḥ

SYNONYMS

saḥ-it; aśayiṣṭa-lay; abdhi-salile-on the waters of the Causal Ocean; āṇḍa-kośaḥ-egg; nirātmakaḥ-in an unconscious state; sāgram-a little more than; vai-in fact; varṣa-sāhasram-a thousand years; anvavātsīt-became situated; tam-in the egg; īśvaraḥ-the Lord.

For over one thousand years the shiny egg lay on the waters of the Causal Ocean in the lifeless state. Then the Lord entered it as Garbhodakaśāyī Viṣṇu.

From this verse it appears that all the universes are floating in the Causal Ocean.

TEXT 16

tasya nābher abhūt padmaṁ

sahasrārkoru-dīdhiti

sarva-jīvanikāyauko

yatra svayam abhūt svarāṭ

SYNONYMS

tasya-of the Lord; nābheḥ-from the navel; abhūt-sprouted up; padmam-a lotus; sahasra-arka-a thousand suns; uru-more; dīdhiti-with dazzling splendor; sarva-all; jīva-nikāya-resting place of conditioned souls; okaḥ-place; yatra-where; svayam-himself; abhūt-emanated; sva-rāṭ-the omnipotent (Lord Brahmā).

From the navel of the Personality of Godhead Garbhodakaśāyī Viṣṇu sprouted a lotus flower effulgent like a thousand blazing suns. This lotus flower is the reservoir of all conditioned souls, and the first living entity who came out of the lotus flower was the omnipotent Brahmā

It appears from this verse that the conditioned souls who rested within the body of the Personality of Godhead after the dissolution of the last creation came out in the sum total form of the lotus. This is called hiraṇyagarbha. The first living entity to come out was Lord Brahmā, who is independently able to create the rest of the manifested universe. The lotus is described here as effulgent as the glare of a thousand suns. This indicates that the living entities, as parts and parcels of the Supreme Lord, are also of the same quality, since the Lord also diffuses His bodily glare, known as brahmajyoti. The description of Vaikuṇṭhaloka, as stated in Bhagavad-gītā and other Vedic literatures, is confirmed herewith. In Vaikuṇṭha, the spiritual sky, there is no need of sunshine, moonshine, electricity or fire. Every planet there is self-effulgent like the sun.

TEXT 17

so 'nuviṣṭo bhagavatā

yaḥ śete salilāśaye

loka-saṁsthāṁ yathā pūrvaṁ

nirmame saṁsthayā svayā

SYNONYMS

saḥ-Lord Brahmā; anuviṣṭaḥ-was entered; bhagavatā-by the Lord; yaḥ-who; śete-sleeps; salila-āśaye-on the Garbhodaka Ocean; loka-saṁsthām-the universe; yathā pūrvam-as previously; nirmame-created; saṁsthayā-by intelligence; svayā-his own.

When that Supreme Personality of Godhead who is lying on the Garbhodaka Ocean entered the heart of Brahmā, Brahmā brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before.

At a certain time, the Personality of Godhead, Kāraṇodakaśāyī Viṣṇu, lies in the Kāraṇa Ocean and produces many thousands of universes from His breathing; then He enters again into each and every universe as Garbhodakaśāyī Viṣṇu and fills up half of each universe with His own perspiration. The other half of the universe remains vacant, and that vacant region is called outer space. Then the lotus flower sprouts from His abdomen and produces the first living creature, Brahmā. Then again, as Kṣīrodakaśāyī Viṣṇu, the Lord enters into the heart of every living entity, including Brahmā. This is confirmed in Bhagavad-gītā, Fifteenth Chapter. The Lord says, "I am seated in everyone's heart, and by Me are remembrance and forgetfulness made possible." As the witness of the activities of the individual entities, the Lord gives each one remembrance and intelligence to act according to his desire at the time he was annihilated in his last birth in the last millennium. This intelligence is invoked according to one's own capacity, or by the law of karma.

Brahmā was the first living entity, and he was empowered by the Supreme Lord to act in charge of the mode of passion; therefore, he was given the required intelligence, which is so powerful and extensive that he is almost independent of the control of the Supreme Personality of Godhead. Just as a highly posted manager is almost as independent as the owner of a firm, Brahmā is described here as independent because, as the Lord's representative to control the universe, he is almost as powerful and independent as the Supreme Personality of Godhead. The Lord, as the Supersoul within Brahmā, gave him the intelligence to create. The creative power, therefore, of every living entity is not his own; it is by the grace of the Lord that one can create. There are many scientists and great workers in this material world who have wonderful creative force, but they act and create only according to the direction of the Supreme Lord. A scientist may create many wonderful inventions by the direction of the Lord, but it is not possible for him to overcome the stringent laws of material nature by his intelligence, nor is it possible to acquire such intelligence from the Lord, for the Lord's supremacy would then be hampered. It is stated in this verse that Brahmā created the universe as it was before. This means that he created everything by the same name and form as in the previous cosmic manifestation.

TEXT 18

sasarja cchāyayāvidyāṁ

pañca-parvāṇam agrataḥ

tāmisram andha-tāmisraṁ

tamo moho mahā-tamaḥ

SYNONYMS

sasarja-created; chāyayā-with his shadow; avidyām-ignorance; pañca-parvāṇam-five varieties; agrataḥ-first of all; tāmisram-tāmisra; andha-tāmisram-andha-tāmisra; tamaḥ-tamas; mohaḥ-moha; mahā-tamaḥ-mahā-tamas, or mahā-moha.

First of all, Brahmā created from his shadow the coverings of ignorance of the conditioned souls. They are five in number and are called tāmisra, andha-tāmisra, tamas, moha and mahā-moha.

The conditioned souls, or living entities who come to the material world to enjoy sense gratification, are covered in the beginning by five different conditions. The first condition is a covering of tāmisra, or anger. Constitutionally, each and every living entity has minute independence; it is misuse of that minute independence for the conditioned soul to think that he can also enjoy like the Supreme Lord or to think, "Why shall I not be a free enjoyer like the Supreme Lord?" This forgetfulness of his constitutional position is due to anger or envy. The living entity, being eternally a part-and-parcel servitor of the Supreme Lord, can never, by constitution, be an equal enjoyer with the Lord. When he forgets this, however, and tries to be one with Him, his condition is called tāmisra. Even in the field of spiritual realization, this tāmisra mentality of the living entity is hard to overcome. In trying to get out of the entanglement of material life, there are many who want to be one with the Supreme. Even in their transcendental activities, this lower-grade mentality of tāmisra continues.

Andha-tāmisra involves considering death to be the ultimate end. The atheists generally think that the body is the self and that everything is therefore ended with the end of the body. Thus they want to enjoy material life as far as possible during the existence of the body. Their theory is: "As long as you live, you should live prosperously. Never mind whether you commit all kinds of so-called sins. You must eat sumptuously. Beg, borrow and steal, and if you think that by stealing and borrowing you are being entangled in sinful activities for which you will have to pay, then just forget that misconception because after death everything is finished. No one is responsible for anything he does during his life." This atheistic conception of life is killing human civilization, for it is without knowledge of the continuation of eternal life.

This andha-tāmisra ignorance is due to tamas. The condition of not knowing anything about the spirit soul is called tamas. This material world is also generally called tamas because ninety-nine percent of its living entities are ignorant of their identity as soul. Almost everyone is thinking that he is this body; he has no information of the spirit soul. Guided by this misconception, one always thinks, "This is my body, and anything in relationship with this body is mine." For such misguided living entities, sex life is the background of material existence. Actually, the conditioned souls, in ignorance in this material world, are simply guided by sex life, and as soon as they get the opportunity for sex life, they become attached to so-called home, motherland, children, wealth and opulence. As these attachments increase, moha, or the illusion of the bodily concept of life, also increases. Thus the idea that "I am this body, and everything belonging to this body is mine" also increases, and as the whole world is put into moha, sectarian societies, families and nationalities are created, and they fight with one another. Mahā-moha means to be mad after material enjoyment. Especially in this age of Kali, everyone is overwhelmed by the madness to accumulate paraphernalia for material enjoyment. These definitions are very nicely given in Viṣṇu Purāṇa, wherein it is said:

tamo 'viveko mohaḥ syād

antaḥ-karaṇa-vibhramaḥ

mahā-mohas tu vijñeyo

grāmya-bhoga-sukhaiṣaṇā

maraṇaṁ hy andha-tāmisraṁ

tāmisraṁ krodha ucyate

avidyā pañca-parvaiṣā

prādurbhūtā mahātmanaḥ

TEXT 19

visasarjātmanaḥ kāyaṁ

nābhinandaṁs tamomayam

jagṛhur yakṣa-rakṣāṁsi

rātriṁ kṣut-tṛṭ-samudbhavām

SYNONYMS

visasarja-threw off; ātmanaḥ-his own; kāyam-body; na-not; abhinandan-being pleased; tamaḥ-mayam-made of ignorance; jagṛhuḥ-took possession; yakṣa-rakṣāṁsi-the Yakṣas and Rākṣasas; rātrim-night; kṣut-hunger; tṛṭ-thirst; samudbhavām-the source.

Out of disgust, Brahmā threw off the body of ignorance, and taking this opportunity, Yakṣas and Rākṣasas sprang for possession of the body, which continued to exist in the form of night. Night is the source of hunger and thirst.

TEXT 20

kṣut-tṛḍbhyām upasṛṣṭās te

taṁ jagdhum abhidudruvuḥ

mā rakṣatainaṁ jakṣadhvam

ity ūcuḥ kṣut-tṛḍ-arditāḥ

SYNONYMS

kṣut-tṛḍbhyām-by hunger and thirst; upasṛṣṭāḥ-were overcome; te-the demons (Yakṣas and Rākṣasas); tam-Lord Brahmā; jagdhum-to eat; abhidudruvuḥ-ran toward; mā-do not; rakṣata-spare; enam-him; jakṣadhvam-eat; iti-thus; ūcuḥ-said; kṣut-tṛṭ-arditāḥ-afflicted by hunger and thirst.

Overpowered by hunger and thirst, they ran to devour Brahmā from all sides and cried, "Spare him not! Eat him up!"

The representatives of the Yakṣas and Rākṣasas still exist in some countries of the world. It is understood that such uncivilized men take pleasure in killing their own grandfathers and holding a "love feast" by roasting the bodies.

TEXT 21

devas tān āha saṁvigno

mā māṁ jakṣata rakṣata

aho me yakṣa-rakṣāṁsi

prajā yūyaṁ babhūvitha

SYNONYMS

devaḥ-Lord Brahmā; tān-to them; āha-said; saṁvignaḥ-being anxious; mā-do not; mām-me; jakṣata-eat; rakṣata-protect; aho-oh; me-my; yakṣa-rakṣāṁsi-O Yakṣas and Rākṣasas; prajāḥ-sons; yūyam-you; babhūvitha-were born.

Brahmā, the head of the demigods, full of anxiety, asked them, "Do not eat me, but protect me. You are born from me and have become my sons. Therefore you are Yakṣas and Rākṣasas."

The demons who were born from the body of Brahmā were called Yakṣas and Rākṣasas because some of them cried that Brahmā should be eaten and the others cried that he should not be protected. The ones who said that he should be eaten were called Yakṣas, and the ones who said that he should not be protected became Rākṣasas, man-eaters. The two, Yakṣas and Rākṣasas, are the original creation by Brahmā and are represented even until today in the uncivilized men who are scattered all over the universe. They are born of the mode of ignorance, and therefore, because of their behavior, they are called Rākṣasas, or man-eaters.

TEXT 22

devatāḥ prabhayā yā yā

dīvyan pramukhato 'sṛjat

te ahārṣur devayanto

visṛṣṭāṁ tāṁ prabhām ahaḥ

SYNONYMS

devatāḥ-the demigods; prabhayā-with the glory of light; yāḥ yāḥ-those who; dīvyan-shining; pramukhataḥ-chiefly; asṛjat-created; te-they; ahārṣuḥ-took possession of; devayantaḥ-being active; visṛṣṭām-separated; tām-that; prabhām-effulgent form; ahaḥ-daytime.

He then created the chief demigods, who were shining with the glory of goodness. He dropped before them the effulgent form of daytime, and the demigods sportingly took possession of it.

Demons were born from the creation of night, and the demigods were born from the creation of day. In other words, demons like the Yakṣas and Rākṣasas are born of the quality of ignorance, and demigods are born of the quality of goodness.

TEXT 23

devo 'devāñ jaghanataḥ

sṛjati smātilolupān

ta enaṁ lolupatayā

maithunāyābhipedire

SYNONYMS

devaḥ-Lord Brahmā; adevān-demons; jaghanataḥ-from his buttocks; sṛjati sma-gave birth; ati-lolupān-excessively fond of sex; te-they; enam-Lord Brahmā; lolupatayā-with lust; maithunāya-for copulation; abhipedire-approached.

Lord Brahmā then gave birth to the demons from his buttocks, and they were very fond of sex. Because they were too lustful, they approached him for copulation.

Sex life is the background of material existence. Here also it is repeated that demons are very fond of sex life. The more one is free from the desires for sex, the more he is promoted to the level of the demigods; the more one is inclined to enjoy sex, the more he is degraded to the level of demoniac life.

TEXT 24

tato hasan sa bhagavān

asurair nirapatrapaiḥ

anvīyamānas tarasā

kruddho bhītaḥ parāpatat

SYNONYMS

tataḥ-then; hasan-laughing; saḥ bhagavān-the worshipful Lord Brahmā; asuraiḥ-by the demons; nirapatrapaiḥ-shameless; anvīyamānaḥ-being followed; tarasā-in great haste; kruddhaḥ-angry; bhītaḥ-being afraid; parāpatat-ran away.

The worshipful Brahmā first laughed at their stupidity, but finding the shameless asuras close upon him, he grew indignant and ran in great haste out of fear.

Sexually inclined demons have no respect even for their father, and the best policy for a saintly father like Brahmā is to leave such demoniac sons.

TEXT 25

sa upavrajya varadaṁ

prapannārti-haraṁ harim

anugrahāya bhaktānām

anurūpātma-darśanam

SYNONYMS

saḥ-Lord Brahmā; upavrajya-approaching; vara-dam-the bestower of all boons; prapanna-of those taking shelter at His lotus feet; ārti-distress; haram-who dispels; harim-Lord Śrī Hari; anugrahāya-for showing mercy; bhaktānām-to His devotees; anurūpa-in suitable forms; ātma-darśanam-who manifests Himself.

He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees.

Here the words bhaktānām anurūpātma-darśanam mean that the Personality of Godhead manifests His multiforms according to the desires of the devotees. For example, Hanumānjī (Vajrāṅgajī) wanted to see the form of the Lord as the Personality of Godhead Rāmacandra, whereas other Vaiṣṇavas want to see the form of Rādhā-Kṛṣṇa, and still other devotees want to see the Lord in the form of Lakṣmī-Nārāyaṇa. The Māyāvādī philosophers think that although all these forms are assumed by the Lord just as the devotees desire to see Him, actually He is impersonal. From Brahma-saṁhitā, however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saṁhitā, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]. He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable. In the Bhāgavatam it is stated that as the waves in the sea cannot be counted but appear and disappear continually, the incarnations and forms of the Lord are innumerable. A devotee is attached to a particular form, and it is that form which he worships. We have just described the first appearance of the boar within this universe. There are innumerable universes, and somewhere or other the boar form is now existing. All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Rāmāyaṇa, Hanumān, the great devotee of Rāma, said, "I know that there is no difference between the Sītā-Rāma and Lakṣmī-Nārāyaṇa forms of the Supreme Personality of Godhead, but nevertheless, the form of Rāma and Sītā has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rāma and Sītā." Similarly, the Gauḍīya Vaiṣṇava loves the forms of Rādhā and Kṛṣṇa, and Kṛṣṇa and Rukmiṇī at Dvārakā. The words bhaktānām anurūpātma-darśanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahmā approached Hari, the Supreme Personality of Godhead. This form of the Lord is Kṣīrodakaśāyī Viṣṇu. Whenever there is some trouble and Brahmā has to approach the Lord, he can approach Kṣīrodakaśāyī Viṣṇu, and it is the grace of the Lord that whenever Brahmā approaches about disturbances in the universe, the Lord gives him relief in so many ways.

TEXT 26

pāhi māṁ paramātmaṁs te

preṣaṇenāsṛjaṁ prajāḥ

tā imā yabhituṁ pāpā

upākrāmanti māṁ prabho

SYNONYMS

pāhi-protect; mām-me; parama-ātman-O Supreme Lord; te-Your; preṣaṇena-by order; asṛjam-I created; prajāḥ-living beings; tāḥ imāḥ-those very persons; yabhitum-to have sex; pāpāḥ-sinful beings; upākrāmanti-are approaching; mām-me; prabho-O Lord.

Lord Brahmā, approaching the Lord, addressed Him thus: My Lord, please protect me from these sinful demons, who were created by me under Your order. They are infuriated by an appetite for sex and have come to attack me.

It appears here that the homosexual appetite of males for each other is created in this episode of the creation of the demons by Brahmā. In other words, the homosexual appetite of a man for another man is demoniac and is not for any sane male in the ordinary course of life.

TEXT 27

tvam ekaḥ kila lokānāṁ

kliṣṭānāṁ kleśa-nāśanaḥ

tvam ekaḥ kleśadas teṣām

anāsanna-padāṁ tava

SYNONYMS

tvam-You; ekaḥ-alone; kila-indeed; lokānām-of the people; kliṣṭānām-afflicted with miseries; kleśa-the distresses; nāśanaḥ-relieving; tvam ekaḥ-You alone; kleśa-daḥ-inflicting distress; teṣām-on those; anāsanna-not taken shelter; padām-feet; tava-Your.

My Lord, You are the only one capable of ending the affliction of the distressed and inflicting agony on those who never resort to Your feet.

The words kleśadas teṣām anāsanna-padāṁ tava indicate that the Lord has two concerns. The first is to give protection to persons who take shelter of His lotus feet, and the second is to give trouble to those who are always demoniac and who are inimical toward the Lord. Māyā's function is to give afflictions to the nondevotees. Here Brahmā said, "You are the protector of the surrendered souls; therefore I surrender unto Your lotus feet. Please give me protection from these demons."

TEXT 28

so 'vadhāryāsya kārpaṇyaṁ

viviktādhyātma-darśanaḥ

vimuñcātma-tanuṁ ghorām

ity ukto vimumoca ha

SYNONYMS

saḥ-the Supreme Lord, Hari; avadhārya-perceiving; asya-of Lord Brahmā; kārpaṇyam-the distress; vivikta-without a doubt; adhyātma-minds of others; darśanaḥ-one who can see; vimuñca-cast off; ātma-tanum-your body; ghorām-impure; iti uktaḥ-thus commanded; vimumoca ha-Lord Brahmā threw it off.

The Lord, who can distinctly see the minds of others, perceived Brahmā's distress and said to him: "Cast off this impure body of yours." Thus commanded by the Lord, Brahmā cast off his body.

The Lord is described here by the word viviktādhyātma-darśanaḥ. If anyone can completely perceive another's distress without doubt, it is the Lord Himself. If someone is in distress and wants to get relief from his friend, sometimes it so happens that his friend does not appreciate the volume of distress he is suffering. But for the Supreme Lord it is not difficult. The Supreme Lord, as Paramātmā, is sitting within the heart of every living entity, and He directly perceives the exact causes of distress. In Bhagavad-gītā the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart, and because of Me one's remembrance and forgetfulness occur." Thus whenever one fully surrenders unto the Supreme Lord, one finds that He is sitting within one's heart. He can give us direction how to get out of dangers or how to approach Him in devotional service. The Lord, however, asked Brahmā to give up his present body because it had created the demoniac principle. According to Śrīdhara Svāmī, Brahmā's constant dropping of his body does not refer to his actually giving up his body. Rather, he suggests that Brahmā gave up a particular mentality. Mind is the subtle body of the living entity. We may sometimes be absorbed in some thought which is sinful, but if we give up the sinful thought, it may be said that we give up the body. Brahmā's mind was not in correct order when he created the demons. It must have been full of passion because the entire creation was passionate; therefore such passionate sons were born. It follows that any father and mother should also be careful while begetting children. The mental condition of a child depends upon the mental status of his parents at the time he is conceived. According to the Vedic system, therefore, the garbhādhāna-saṁskāra, or the ceremony for giving birth to a child, is observed. Before begetting a child, one has to sanctify his perplexed mind. When the parents engage their minds in the lotus feet of the Lord and in such a state the child is born, naturally good devotee children come; when the society is full of such good population, there is no trouble from demoniac mentalities.

TEXT 29

tāṁ kvaṇac-caraṇāmbhojāṁ

mada-vihvala-locanām

kāñcī-kalāpa-vilasad-

dukūla-cchanna-rodhasam

SYNONYMS

tām-that body; kvaṇat-tinkling with ankle bells; caraṇa-ambhojām-with lotus feet; mada-intoxication; vihvala-overwhelmed; locanām-with eyes; kāñcī-kalāpa-with a girdle made of golden ornaments; vilasat-shining; dukūla-by fine cloth; channa-covered; rodhasam-having hips.

The body given up by Brahmā took the form of the evening twilight, when the day and night meet, a time which kindles passion. The asuras, who are passionate by nature, dominated as they are by the element of rajas, took it for a damsel, whose lotus feet resounded with the tinkling of anklets, whose eyes were wide with intoxication and whose hips were covered by fine cloth, over which shone a girdle.

As early morning is the period for spiritual cultivation, the beginning of evening is the period for passion. Demoniac men are generally very fond of sex enjoyment; therefore they very much appreciate the approach of evening. The demons took the approach of the evening twilight to be a beautiful woman, and they began to adore her in various ways. They imagined the twilight to be a very beautiful woman with tinkling bangles on her feet, a girdle on her hips, and beautiful breasts, and for their sexual satisfaction they imagined the appearance of this beautiful girl before them.

TEXT 30

anyonya-śleṣayottuṅga-

nirantara-payodharām

sunāsāṁ sudvijāṁ snigdha-

hāsa-līlāvalokanām

SYNONYMS

anyonya-to each other; śleṣayā-because of clinging; uttuṅga-raised; nirantara-without intervening space; payaḥ-dharām-breasts; su-nāsām-shapely nose; su-dvijām-beautiful teeth; snigdha-lovely; hāsa-smile; līlā-avalokanām-sportful glance.

Her breasts projected upward because of their clinging to each other, and they were too contiguous to admit any intervening space. She had a shapely nose and beautiful teeth; a lovely smile played on her lips, and she cast a sportful glance at the asuras.

TEXT 31

gūhantīṁ vrīḍayātmānaṁ

nīlālaka-varūthinīm

upalabhyāsurā dharma

sarve sammumuhuḥ striyam

SYNONYMS

gūhantīm-hiding; vrīḍayā-out of shyness; ātmānam-herself; nīla-dark; alaka-hair; varūthinīm-a bunch; upalabhya-upon imagining; asurāḥ-the demons; dharma-O Vidura; sarve-all; sammumuhuḥ-were captivated; striyam-woman.

Adorned with dark tresses, she hid herself, as it were, out of shyness. Upon seeing that girl, the asuras were all infatuated with an appetite for sex.

The difference between demons and demigods is that a beautiful woman very easily attracts the minds of demons, but she cannot attract the mind of a godly person. A godly person is full of knowledge, and a demoniac person is full of ignorance. Just as a child is attracted by a beautiful doll, similarly a demon, who is less intelligent and full of ignorance, is attracted by material beauty and an appetite for sex. The godly person knows that this nicely dressed and ornamented attraction of high breasts, high hips, beautiful nose and fair complexion is māyā. All the beauty a woman can display is only a combination of flesh and blood. Śrī Śaṅkarācārya has advised all persons not to be attracted by the interaction of flesh and blood; they should be attracted by the real beauty In spiritual life. The real beauty is Kṛṣṇa and Rādhā. One who is attracted by the beauty of Rādhā and Kṛṣṇa cannot be attracted by the false beauty of this material world. That is the difference between a demon and a godly person or devotee.

TEXT 32

aho rūpam aho dhairyam

aho asyā navaṁ vayaḥ

madhye kāmayamānānām

akāmeva visarpati

SYNONYMS

aho-oh; rūpam-what beauty; aho-oh; dhairyam-what self-control; aho-oh; asyāḥ-her; navam-budding; vayaḥ-youth; madhye-in the midst; kāmayamānānām-of those passionately longing for; akāmā-free from passion; iva-like; visarpati-walking with us.

The demons praised her: Oh, what a beauty! What rare self-control! What a budding youth! In the midst of us all, who are passionately longing for her, she is moving about like one absolutely free from passion.

TEXT 33

vitarkayanto bahudhā

tāṁ sandhyāṁ pramadākṛtim

abhisambhāvya viśrambhāt

paryapṛcchan kumedhasaḥ

SYNONYMS

vitarkayantaḥ-indulging in speculations; bahudhā-various kinds; tām-her; sandhyām-the evening twilight; pramadā-a young woman; ākṛtim-in the form of; abhisambhāvya-treating with great respect; viśrambhāt-fondly; paryapṛcchan-questioned; ku-medhasaḥ-wicked-minded.

Indulging in various speculations about the evening twilight, which appeared to them endowed with the form of a young woman, the wicked-minded asuras treated her with respect and fondly spoke to her as follows.

TEXT 34

kāsi kasyāsi rambhoru

ko vārthas te 'tra bhāmini

rūpa-draviṇa-paṇyena

durbhagān no vibādhase

SYNONYMS

kā-who; asi-are you; kasya-belonging to whom; asi-are you; rambhoru-O pretty one; kaḥ-what; vā-or; arthaḥ-object; te-your; atra-here; bhāmini-O passionate lady; rūpa-beauty; draviṇa-priceless; paṇyena-with the commodity; durbhagān-unfortunate; naḥ-us; vibādhase-you tantalize.

Who are you, O pretty girl? Whose wife or daughter are you, and what can be the object of your appearing before us? Why do you tantalize us, unfortunate as we are, with the priceless commodity of your beauty?

The mentality of the demons in being enamored by the false beauty of this material world is expressed herein. The demoniac can pay any price for the skin beauty of this material world. They work very hard all day and night, but the purpose of their hard work is to enjoy sex life. Sometimes they misrepresent themselves as karma-yogīs, not knowing the meaning of the word yoga. Yoga means to link up with the Supreme Personality of Godhead, or to act in Kṛṣṇa consciousness. A person who works very hard, no matter in what occupation, and who offers the result of the work to the service of the Supreme Personality of Godhead, Kṛṣṇa, is called a karma-yogi.

TEXT 35

yā vā kācit tvam abale

diṣṭyā sandarśanaṁ tava

utsunoṣīkṣamāṇānāṁ

kanduka-krīḍayā manaḥ

SYNONYMS

yā-whosoever; vā-or; kācit-anyone; tvam-you; abale-O beautiful girl; diṣṭyā-by fortune; sandarśanam-seeing; tava-of you; utsunoṣi-you agitate; īkṣamāṇānām-of the onlookers; kanduka-with a ball; krīḍayā-by play; manaḥ-the mind.

Whosoever you may be, O beautiful girl, we are fortunate in being able to see you. While playing with a ball, you have agitated the minds of all onlookers.

Demons arrange many kinds of performances to see the glaring beauty of a beautiful woman. Here it is stated that they saw the girl playing with a ball. Sometimes the demoniac arrange for so-called sports, like tennis, with the opposite sex. The purpose of such sporting is to see the bodily construction of the beautiful girl and enjoy a subtle sex mentality. This demoniac sex mentality of material enjoyment is sometimes encouraged by so-called yogīs who encourage the public to enjoy sex life in different varieties and at the same time advertise that if one meditates on a certain manufactured mantra one can become God within six months. The public wants to be cheated, and Kṛṣṇa therefore creates such cheaters to misrepresent and delude. These so-called yogīs are actually enjoyers of the world garbed as yogīs. Bhagavad-gītā, however, recommends that if one wants to enjoy life, then it cannot be with these gross senses. A patient is advised by the experienced physician to refrain from ordinary enjoyment while in the diseased condition. A diseased person cannot enjoy anything; he has to restrain his enjoyment in order to get rid of the disease. Similarly, our material condition is a diseased condition. If one wants to enjoy real sense enjoyment, then one must get free of the entanglement of material existence. In spiritual life we can enjoy sense enjoyment which has no end. The difference between material and spiritual enjoyment is that material enjoyment is limited. Even if a man engages in material sex enjoyment, he cannot enjoy it for long. But when the sex enjoyment is given up, then one can enter spiritual life, which is unending. In the Bhāgavatam (5.5.1) it is stated that brahma-saukhya, spiritual happiness, is ananta, unending. Foolish creatures are enamored by the beauty of matter and think that the enjoyment it offers is real, but actually that is not real enjoyment.

TEXT 36

naikatra te jayati śālini pāda-padmaṁ

ghnantyā muhuḥ kara-talena patat-pataṅgam

madhyaṁ viṣīdati bṛhat-stana-bhāra-bhītaṁ

śānteva dṛṣṭir amalā suśikhā-samūhaḥ

SYNONYMS

na-not; ekatra-in one place; te-your; jayati-stay; śālini-O beautiful woman; pāda-padmam-lotus feet; ghnantyāḥ-striking; muhuḥ-again and again; kara-talena-by the palm of the hand; patat-bouncing; pataṅgam-the ball; madhyam-waist; viṣīdati-gets fatigued; bṛhat-full grown; stana-of your breasts; bhāra-by the weight; bhītam-oppressed; śāntā iva-as if fatigued; dṛṣṭiḥ-vision; amalā-clear; su-beautiful; śikhā-your hair; samūhaḥ-bunch.

O beautiful woman, when you strike the bouncing ball against the ground with your hand again and again, your lotus feet do not stay in one place. Oppressed by the weight of your full-grown breasts, your waist becomes fatigued, and your clear vision grows dull, as it were. Pray braid your comely hair.

The demons observed beautiful gestures in the woman's every step. Here they praise her full-grown breasts, her scattered hair and her movements in stepping forward and backward while playing with the ball. In every step they enjoy her womanly beauty, and while they enjoy her beauty their minds become agitated by sex desire. As moths at night surround a fire and are killed, so the demons become victims of the movements of the ball-like breasts of a beautiful woman. The scattered hair of a beautiful woman also afflicts the heart of a lusty demon.

TEXT 37

iti sāyantanīṁ sandhyām

asurāḥ pramadāyatīm

pralobhayantīṁ jagṛhur

matvā mūḍha-dhiyaḥ striyam

SYNONYMS

iti-in this way; sāyantanīm-the evening; sandhyām-twilight; asurāḥ-the demons; pramadāyatīm-behaving like a wanton woman; pralobhayantīm-alluring; jagṛhuḥ-seized; matvā-thinking to be; mūḍha-dhiyaḥ-unintelligent; striyam-a woman.

The asuras, clouded in their understanding, took the evening twilight to be a beautiful woman showing herself in her alluring form, and they seized her.

The asuras are described here as mūḍha-dhiyaḥ, meaning that they are captivated by ignorance, just like the ass. The demons were captivated by the false, glaring beauty of this material form, and thus they embraced her.

TEXT 38

prahasya bhāva-gambhīraṁ

jighrantyātmānam ātmanā

kāntyā sasarja bhagavān

gandharvāpsarasāṁ gaṇān

SYNONYMS

prahasya-smiling; bhāva-gambhīram-with a deep purpose; jighrantyā-understanding; ātmānam-himself; ātmanā-by himself; kāntyā-by his loveliness; sasarja-created; bhagavān-the worshipful Lord Brahmā; gandharva-the celestial musicians; apsarasām-and of the heavenly dancing girls; gaṇān-the hosts of.

With a laugh full of deep significance, the worshipful Brahmā then evolved by his own loveliness, which seemed to enjoy itself by itself, the hosts of Gandharvas and Apsarās.

The musicians in the upper planetary systems are called Gandharvas, and the dancing girls are called Apsarās. After being attacked by the demons and evolving a form of a beautiful woman in the twilight, Brahmā next created Gandharvas and Apsarās. Music and dancing employed in sense gratification are to be accepted as demoniac, but the same music and dancing, when employed in glorifying the Supreme Lord as kīrtana, are transcendental, and they bring about a life completely fit for spiritual enjoyment.

TEXT 39

visasarja tanuṁ tāṁ vai

jyotsnāṁ kāntimatīṁ priyām

ta eva cādaduḥ prītyā

viśvāvasu-purogamāḥ

SYNONYMS

visasarja-gave up; tanum-form; tām-that; vai-in fact; jyotsnām-moonlight; kānti-matīm-shining; priyām-beloved; te-the Gandharvas; eva-certainly; ca-and; ādaduḥ-took possession; prītyā-gladly; viśvāvasu-puraḥ-gamāḥ-headed by Viśvāvasu.

After that, Brahmā gave up that shining and beloved form of moonlight. Viśvāvasu and other Gandharvas gladly took possession of it.

TEXT 40

sṛṣṭvā bhūta-piśācāṁś ca

bhagavān ātma-tandriṇā

dig-vāsaso mukta-keśān

vīkṣya cāmīlayad dṛśau

SYNONYMS

sṛṣṭvā-having created; bhūta-ghosts; piśācān-fiends; ca-and; bhagavān-Lord Brahmā; ātma-his; tandriṇā-from laziness; dik-vāsasaḥ-naked; mukta-disheveled; keśān-hair; vīkṣya-seeing; ca-and; amīlayat-closed; dṛśau-two eyes.

The glorious Brahmā next evolved from his sloth the ghosts and fiends, but he closed his eyes when he saw them stand naked with their hair scattered.

Ghosts and mischievous hobgoblins are also the creation of Brahmā; they are not false. All of them are meant for putting the conditioned soul into various miseries. They are understood to be the creation of Brahmā under the direction of the Supreme Lord.

TEXT 41

jagṛhus tad-visṛṣṭāṁ tāṁ

jṛmbhaṇākhyāṁ tanuṁ prabhoḥ

nidrām indriya-vikledo

yayā bhūteṣu dṛśyate

yenocchiṣṭān dharṣayanti

tam unmādaṁ pracakṣate

SYNONYMS

jagṛhuḥ-took possession; tat-visṛṣṭām-thrown off by him; tām-that; jṛmbhaṇa-ākhyām-known as yawning; tanum-the body; prabhoḥ-of Lord Brahmā; nidrām-sleep; indriya-vikledaḥ-drooling; yayā-by which; bhūteṣu-among the living beings; dṛśyate-is observed; yena-by which; ucchiṣṭān-smeared with stool and urine; dharṣayanti-bewilder; tam-that; unmādam-madness; pracakṣate-is spoken of.

The ghosts and hobgoblins took possession of the body thrown off in the form of yawning by Brahmā, the creator of the living entities. This is also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are impure, and their attack is spoken of as insanity.

The disease of insanity or being haunted by ghosts takes place in an unclean state of existence. Here it is clearly stated that when a man is fast asleep and saliva flows from his mouth and he remains unclean, ghosts then take advantage of his unclean state and haunt his body. In other words, those who drool while sleeping are considered unclean and are subject to be haunted by ghosts or to, go insane.

TEXT 42

ūrjasvantaṁ manyamāna

ātmānaṁ bhagavān ajaḥ

sādhyān gaṇān pitṛ-gaṇān

parokṣeṇāsṛjat prabhuḥ

SYNONYMS

ūrjaḥ-vantam-full of energy; manyamānaḥ-recognizing; ātmānam-himself; bhagavān-the most worshipful; ajaḥ-Brahmā; sādhyān-the demigods; gaṇān-hosts; pitṛ-gaṇān-and the Pitās; parokṣeṇa-from his invisible form; asṛjat-created; prabhuḥ-the lord of beings.

Recognizing himself to be full of desire and energy, the worshipful Brahmā, the creator of the living entities, evolved from his own invisible form, from his navel, the hosts of Sādhyas and Pitās.

The Sādhyas and Pitās are invisible forms of departed souls, and they are also created by Brahmā.

TEXT 43

ta ātma-sargaṁ taṁ kāyaṁ

pitaraḥ pratipedire

sādhyebhyaś ca pitṛbhyaś ca

kavayo yad vitanvate

SYNONYMS

te-they; ātma-sargam-source of their existence; tam-that; kāyam-body; pitaraḥ-the Pitās; pratipedire-accepted; sādhyebhyaḥ-to the Sādhyas; ca-and; pitṛbhyaḥ-to the Pitās; ca-also; kavayaḥ-those well versed in rituals; yat-through which; vitanvate-offer oblations.

The Pitās themselves took possession of the invisible body, the source of their existence. It is through the medium of this invisible body that those well versed in the rituals offer oblations to the Sādhyas and Pitās [in the form of their departed ancestors] on the occasion of śrāddha.

Śrāddha is a ritualistic performance observed by the followers of the Vedas. There is a yearly occasion of fifteen days when ritualistic religionists follow the principle of offering oblations to departed souls. Thus those fathers and ancestors who, by freaks of nature, might not have a gross body for material enjoyment can again gain such bodies due to the offering of śrāddha oblations by their descendants. The performance of śrāddha, or offering oblations with prasāda, is still current in India, especially at Gayā, where oblations are offered at the lotus feet of Viṣṇu in a celebrated temple. Because the Lord is thus pleased with the devotional service of the descendants, by His grace He liberates the condemned souls of forefathers who do not have gross bodies, and He favors them to again receive a gross body for development of spiritual advancement.

Unfortunately, by the influence of māyā, the conditioned soul employs the body he gets for sense gratification, forgetting that such an occupation may lead him to return to an invisible body. The devotee of the Lord, or one who is in Kṛṣṇa consciousness, however, does not need to perform such ritualistic ceremonies as śrāddha because he is always pleasing the Supreme Lord; therefore his fathers and ancestors who might have been in difficulty are automatically relieved. The vivid example is Prahlāda Mahārāja. Prahlāda Mahārāja requested Lord Nṛsiṁhadeva to deliver his sinful father, who had so many times offended the lotus feet of the Lord. The Lord replied that in a family where a Vaiṣṇava like Prahlāda is born, not only his father but his father's father and their fathers-up to the fourteenth father back-are all automatically delivered. The conclusion, therefore, is that Kṛṣṇa consciousness is the sum total of all good work for the family, for society and for all living entities. In the Caitanya-caritāmṛta the author says that a person fully conversant with Kṛṣṇa consciousness does not perform any rituals because he knows that simply by serving Kṛṣṇa in full Kṛṣṇa consciousness, all rituals are automatically performed.

TEXT 44

siddhān vidyādharāṁś caiva

tirodhānena so 'sṛjat

tebhyo 'dadāt tam ātmānam

antardhānākhyam adbhutam

SYNONYMS

siddhān-the Siddhas; vidyādharān-Vidyādharas; ca eva-and also; tirodhānena-by the faculty of remaining hidden from vision; saḥ-Lord Brahmā; asṛjat-created; tebhyaḥ-to them; adadāt-gave; tam ātmānam-that form of his; antardhāna-ākhyam-known as the Antardhāna; adbhutam-wonderful.

Then Lord Brahmā, by his ability to be hidden from vision, created the Siddhas and Vidyādharas and gave them that wonderful form of his known as the Antardhāna.

Antardhāna means that these living creatures can be perceived to be present, but they cannot be seen by vision.

TEXT 45

sa kinnarān kimpuruṣān

pratyātmyenāsṛjat prabhuḥ

mānayann ātmanātmānam

ātmābhāsaṁ vilokayan

SYNONYMS

saḥ-Lord Brahmā; kinnarān-the Kinnaras; kimpuruṣān-the Kimpuruṣas; pratyātmyena-from his reflection (in water); asṛjat-created; prabhuḥ-the lord of the living beings (Brahmā); mānayan-admiring; ātmanā ātmānam-himself by himself; ātma-ābhāsam-his reflection; vilokayan-seeing.

One day, Brahmā, the creator of the living entities, beheld his own reflection in the water, and admiring himself, he evolved Kimpuruṣas as well as Kinnaras out of that reflection.

TEXT 46

te tu taj jagṛhū rūpaṁ

tyaktaṁ yat parameṣṭhinā

mithunī-bhūya gāyantas

tam evoṣasi karmabhiḥ

SYNONYMS

te-they (the Kinnaras and Kimpuruṣas); tu-but; tat-that; jagṛhuḥ-took possession of; rūpam-that shadowy form; tyaktam-given up; yat-which; parameṣṭhinā-by Brahmā; mithunī-bhūya-coming together with their spouses; gāyantaḥ-praise in song; tam-him; eva-only; uṣasi-at daybreak; karmabhiḥ-with his exploits.

The Kimpuruṣas and Kinnaras took possession of that shadowy form left by Brahmā. That is why they and their spouses sing his praises by recounting his exploits at every daybreak.

The time early in the morning, one and a half hours before sunrise, is called brāhma-muhūrta. During this brāhma-muhūrta, spiritual activities are recommended. Spiritual activities performed early in the morning have a greater effect than in any other part of the day.

TEXT 47

dehena vai bhogavatā

śayāno bahu-cintayā

sarge 'nupacite krodhād

utsasarja ha tad vapuḥ

SYNONYMS

dehena-with his body; vai-indeed; bhogavatā-stretching out full length; śayānaḥ-lying fully stretched; bahu-great; cintayā-with concern; sarge-the creation; anupacite-not proceeded; krodhāt-out of anger; utsasarja-gave up; ha-in fact; tat-that; vapuḥ-body.

Once Brahmā lay down with his body stretched at full length. He was very concerned that the work of creation had not proceeded apace, and in a sullen mood he gave up that body too.

TEXT 48

ye 'hīyantāmutaḥ keśā

ahayas te 'ṅga jajñire

sarpāḥ prasarpataḥ krūrā

nāgā bhogoru-kandharāḥ

SYNONYMS

ye-which; ahīyanta-dropped out; amutaḥ-from that; keśāḥ-hairs; ahayaḥ-snakes; te-they; aṅga-O dear Vidura; jajñire-took birth as; sarpāḥ-snakes; prasarpataḥ-from the crawling body; krūrāḥ-envious; nāgāḥ-cobras; bhoga-with hoods; uru-big; kandharāḥ-whose necks.

O dear Vidura, the hair that dropped from that body transformed into snakes, and even while the body crawled along with its hands and feet contracted, there sprang from it ferocious serpents and Nāgas with their hoods expanded.

TEXT 49

sa ātmānaṁ manyamānaḥ

kṛta-kṛtyam ivātmabhūḥ

tadā manūn sasarjānte

manasā loka-bhāvanān

SYNONYMS

saḥ-Lord Brahmā; ātmānam-himself; manyamānaḥ-considering; kṛta-kṛtyam-had accomplished the object of life; iva-as if; ātmabhūḥ-born from the Supreme; tadā-then; manūn-the Manus; sasarja-created; ante-at the end; manasā-from his mind; loka-of the world; bhāvanān-promoting the welfare.

One day Brahmā, the self-born, the first living creature, felt as if the object of his life had been accomplished. At that time he evolved from his mind the Manus, who promote the welfare activities or the universe.

TEXT 50

tebhyaḥ so 'sṛjat svīyaṁ

puraṁ puruṣam ātmavān

tān dṛṣṭvā ye purā sṛṣṭāḥ

praśaśaṁsuḥ prajāpatim

SYNONYMS

tebhyaḥ-to them; saḥ-Lord Brahmā; asṛjat-gave; svīyam-his own; puram-body; puruṣam-human; ātma-vān-self-possessed; tān-them; dṛṣṭvā-on seeing; ye-those who; purā-earlier; sṛṣṭāḥ-were created (the demigods, Gandharvas, etc., who were created earlier); praśaśaṁsuḥ-applauded; prajāpatim-Brahmā (the lord of created beings).

The self-possessed creator gave them his own human form. On seeing the Manus, those who had been created earlier-the demigods, the Gandharvas and so on-applauded Brahmā, the lord of the universe.

TEXT 51

aho etaj jagat-sraṣṭaḥ

sukṛtaṁ bata te kṛtam

pratiṣṭhitāḥ kriyā yasmin

sākam annam adāma he

SYNONYMS

aho-oh; etat-this; jagat-sraṣṭaḥ-O creator of the universe; sukṛtam-well done; bata-indeed; te-by you; kṛtam-produced; pratiṣṭhitāḥ-established soundly; kriyāḥ-all ritualistic performances; yasmin-in which; sākam-along with this; annam-the sacrificial oblations; adāma-we shall share; he-O.

They prayed: O creator of the universe, we are glad; what you have produced is well done. Since ritualistic acts have now been established soundly in this human form, we shall all share the sacrificial oblations.

The importance of sacrifice is also mentioned in Bhagavad-gītā, Third Chapter, verse 10. The Lord confirms there that in the beginning of creation Brahmā created the Manus, along with the ritualistic sacrificial method, and blessed them: "Continue these sacrificial rites, and you will be gradually elevated to your proper position of self-realization and will also enjoy material happiness." All the living entities created by Brahmā are conditioned souls and are inclined to lord it over material nature. The purpose of sacrificial rituals is to revive, gradually, the spiritual realization of the living entities. That is the beginning of life within this universe. These sacrificial rituals, however, are intended to please the Supreme Lord. Unless one pleases the Supreme Lord, or unless one is Kṛṣṇa conscious, one cannot be happy either in material enjoyment or in spiritual realization.

TEXT 52

tapasā vidyayā yukto

yogena susamādhinā

ṛṣīn ṛṣir hṛṣīkeśaḥ

sasarjābhimatāḥ prajāḥ

SYNONYMS

tapasā-by penance; vidyayā-by worship; yuktaḥ-being engaged; yogena-by concentration of the mind in devotion; su-samādhinā-by nice meditation; ṛṣīn-the sages; ṛṣiḥ-the first seer (Brahmā); hṛṣīkeśaḥ-the controller of his senses; sasarja-created; abhimatāḥ-beloved; prajāḥ-sons.

Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahmā, the self-born living creature, evolved great sages as his beloved sons.

The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge, other qualifications are needed. What is essential is vidyā, or worship of the Supreme Lord. Sometimes the word yoga is used to refer to the gymnastic performances of different bodily postures which help mental concentration. Generally, the different bodily postures in the yoga system are accepted by less intelligent men to be the end of yoga, but actually they are meant to concentrate the mind upon the Supersoul. After creating persons for economic development, Brahmā created sages who would set the example for spiritual realization.

TEXT 53

tebhyaś caikaikaśaḥ svasya

dehasyāṁśam adād ajaḥ

yat tat samādhi-yogarddhi-

tapo-vidyā-viraktimat

SYNONYMS

tebhyaḥ-to them; ca-and; ekaikaśaḥ-each one; svasya-of his own; dehasya-body; aṁśam-part; adāt-gave; ajaḥ-the unborn Brahmā; yat-which; tat-that; samādhi-deep meditation; yoga-concentration of the mind; ṛddhi-supernatural power; tapaḥ-austerity; vidyā-knowledge; virakti-renunciation; mat-possessing.

To each one of these sons the unborn creator of the universe gave a part of his own body, which was characterized by deep meditation, mental concentration, supernatural power, austerity, adoration and renunciation.

The word viraktimat in this verse means "possessed of the qualification of renunciation." Spiritual realization cannot be attained by materialistic persons. For those who are addicted to sense enjoyment, spiritual realization is not possible. In Bhagavad-gītā it is stated that those who are too attached to seeking material possessions and material enjoyment cannot reach yoga-samādhi, absorption in Kṛṣṇa consciousness. Propaganda that one can enjoy this life materially and at the same time spiritually advance is simply bogus. The principles of renunciation are four: (1) to avoid illicit sex life, (2) to avoid meat-eating, (3) to avoid intoxication and (4) to avoid gambling. These four principles are called tapasya, or austerity. To absorb the mind in the Supreme in Kṛṣṇa consciousness is the process of spiritual realization.

Thus end the Bhaktivedanta purports of the Third Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Maitreya and Vidura."

Chapter Twenty-one

Conversation Between Manu and Kardama

TEXT 1

vidura uvāca

svāyambhuvasya ca manor

vaṁśaḥ parama-sammataḥ

kathyatāṁ bhagavan yatra

maithunenaidhire prajāḥ

SYNONYMS

viduraḥ uvāca-Vidura said; svāyambhuvasya-of Svāyambhuva; ca-and; manoḥ-of Manu; vaṁśaḥ-the dynasty; parama-most; sammataḥ-esteemed; kathyatām-kindly describe; bhagavan-O worshipful sage; yatra-in which; maithunena-through sexual intercourse; edhire-multiplied; prajāḥ-the progeny.

Vidura said: The line of Svāyambhuva Manu was most esteemed. O worshipful sage, I beg you-give me an account of this race, whose progeny multiplied through sexual intercourse.

Regulated sex life to generate good population is worth accepting. Actually, Vidura was not interested in hearing the history of persons who merely engaged in sex life, but he was interested in the progeny of Svāyambhuva Manu because in that dynasty, good devotee kings appeared who protected their subjects very carefully with spiritual knowledge. By hearing the history of their activities, therefore, one becomes more enlightened. An important word used in this connection is parama-sammataḥ, which indicates that the progeny created by Svāyambhuva Manu and his sons was approved of by great authorities. In other words, sex life for creating exemplary population is acceptable to all sages and authorities of Vedic scripture.

TEXT 2

priyavratottānapādau

sutau svāyambhuvasya vai

yathā-dharmaṁ jugupatuḥ

sapta-dvīpavatīṁ mahīm

SYNONYMS

priyavrata-Mahārāja Priyavrata; uttānapādau-and Mahārāja Uttānapāda; sutau-the two sons; svāyambhuvasya-of Svāyambhuva Manu; vai-indeed; yathā-according to; dharmam-religious principles; jugupatuḥ-ruled; sapta-dvīpa-vatīm-consisting of seven islands; mahīm-the world.

The two great sons of Svāyambhuva Manu-Priyavrata and Uttānapāda-ruled the world, consisting of seven islands, just according to religious principles.

Śrīmad-Bhāgavatam is also a history of the great rulers of different parts of the universe. In this verse the names of Priyavrata and Uttānapāda, sons of Svāyambhuva, are mentioned. They ruled this earth, which is divided into seven islands. These seven islands are still current, as Asia, Europe, Africa, America, Australia and the North and South Poles. There is no chronological history of all the Indian kings in Śrīmad-Bhāgavatam, but the deeds of the most important kings, such as Priyavrata and Uttānapāda, and many others, like Lord Rāmacandra and Mahārāja Yudhiṣṭhira, are recorded because the activities of such pious kings are worth hearing; people may benefit by studying their histories.

TEXT 3

tasya vai duhitā brahman

devahūtīti viśrutā

patnī prajāpater uktā

kardamasya tvayānagha

SYNONYMS

tasya-of that Manu; vai-indeed; duhitā-the daughter; brahman-O holy brāhmaṇa; devahūti-named Devahūti; iti-thus; viśrutā-was known; patnī-wife; prajāpateḥ-of the lord of created beings; uktā-has been spoken of; kardamasya-of Kardama Muni; tvayā-by you; anagha-O sinless one.

O holy brāhmaṇa, O sinless one, you have spoken of his daughter, known by the name Devahūti, as the wife of the sage Kardama, the lord of created beings.

Here we are speaking of Svāyambhuva Manu, but in Bhagavad-gītā we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Svāyambhuva Manu was previously ruling, and his history begins from the Varāha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmā, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gītā is different from Svāyambhuva Manu.

TEXT 4

tasyāṁ sa vai mahā-yogī

yuktāyāṁ yoga-lakṣaṇaiḥ

sasarja katidhā vīryaṁ

tan me śuśrūṣave vada

SYNONYMS

tasyām-in her; saḥ-Kardama Muni; vai-in fact; mahā-yogī-great mystic yogī; yuktāyām-endowed; yoga-lakṣaṇaiḥ-with the eightfold symptoms of yogic perfection; sasarja-propagated; katidhā-how many times; vīryam-offspring; tat-that narration; me-to me; śuśrūṣave-who am eager to hear; vada-tell.

How many offspring did that great yogī beget through the princess, who was endowed with eightfold perfection in the yoga principles? Oh, pray tell me this, for I am eager to hear it.

Here Vidura inquired about Kardama Muni and his wife, Devahūti, and about their children. It is described here that Devahūti was very much advanced in the performance of eightfold yoga. The eight divisions of yoga performance are described as (1) control of the senses, (2) strict following of the rules and regulations, (3) practice of the different sitting postures, (4) control of the breath, (5) withdrawing the senses from sense objects, (6) concentration of the mind, (7) meditation and (8) self-realization. After self-realization there are eight further perfectional stages, which are called yoga-siddhis. The husband and wife, Kardama and Devahūti, were advanced in yoga practice; the husband was a mahā-yogī, great mystic, and the wife was a yoga-lakṣaṇa, or one advanced in yoga. They united and produced children. Formerly, after making their lives perfect, great sages and saintly persons used to beget children, otherwise they strictly observed the rules and regulations of celibacy. Brahmacarya (following the rules and regulations of celibacy) is required for perfection of self-realization and mystic power. There is no recommendation in the Vedic scriptures that one can go on enjoying material sense gratification at one's whims, as one likes, and at the same time become a great meditator by paying a rascal some money.

TEXT 5

rucir yo bhagavān brahman

dakṣo vā brahmaṇaḥ sutaḥ

yathā sasarja bhūtāni

labdhvā bhāryāṁ ca mānavīm

SYNONYMS

ruciḥ-Ruci; yaḥ-who; bhagavān-worshipful; brahman-O holy sage; dakṣaḥ-Dakṣa; vā-and; brahmaṇaḥ-of Lord Brahmā; sutaḥ-the son; yathā-in what way; sasarja-generated; bhūtāni-offspring; labdhvā-after securing; bhāryām-as their wives; ca-and; mānavīm-the daughters of Svāyambhuva Manu.

O holy sage, tell me how the worshipful Ruci and Dakṣa, the son of Brahmā, generated children after securing as their wives the other two daughters of Svāyambhuva Manu.

All the great personalities who increased the population in the beginning of the creation are called Prajāpatis. Brahmā is also known as Prajāpati, as were some of his later sons. Svāyambhuva Manu is also known as Prajāpati, as is Dakṣa, another son of Brahmā. Svāyambhuva had two daughters, Ākūti and Prasūti. The Prajāpati Ruci married Ākūti, and Dakṣa married Prasūti. These couples and their children produced immense numbers of children to populate the entire universe. Vidura's inquiry was, "How did they beget the population in the beginning?"

TEXT 6

maitreya uvāca

prajāḥ sṛjeti bhagavān

kardamo brahmaṇoditaḥ

sarasvatyāṁ tapas tepe

sahasrāṇāṁ samā daśa

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; prajāḥ-children; sṛja-beget; iti-thus; bhagavān-the worshipful; kardamaḥ-Kardama Muni; brahmaṇā-by Lord Brahmā; uditaḥ-commanded; sarasvatyām-on the bank of the River Sarasvatī; tapaḥ-penance; tepe-practiced; sahasrāṇām-of thousands; samāḥ-years; daśa-ten.

The great sage Maitreya replied: Commanded by Lord Brahmā to beget children in the worlds, the worshipful Kardama Muni practiced penance on the bank of the River Sarasvatī for a period of ten thousand years.

It is understood herein that Kardama Muni meditated in yoga for ten thousand years before attaining perfection. Similarly, we have information that Vālmīki Muni also practiced yoga meditation for sixty thousand years before attaining perfection. Therefore, yoga practice can be successfully performed by persons who have a very long duration of life, such as one hundred thousand years; in that way it is possible to have perfection in yoga. Otherwise, there is no possibility of attaining the real perfection. Following the regulations, controlling the senses and practicing the different sitting postures are merely the preliminary practices. We do not know how people can be captivated by the bogus yoga system in which it is stated that simply by meditating fifteen minutes daily one can attain the perfection of becoming one with God. This age (Kali-yuga) is the age of bluffing and quarrel. Actually there is no possibility of attaining yoga perfection by such paltry proposals. The Vedic literature, for emphasis, clearly states three times that in this age of Kali-kalau nāsty eva nāsty eva nāsty eva-there is no other alternative, no other alternative, no other alternative than harer nāma [Adi 17.21], chanting the holy name of the Lord.

TEXT 7

tataḥ samādhi-yuktena

kriyā-yogena kardamaḥ

samprapede hariṁ bhaktyā

prapanna-varadāśuṣam

SYNONYMS

tataḥ-then, in that penance; samādhi-yuktena-in trance; kriyā-yogena-by bhakti-yoga worship; kardamaḥ-the sage Kardama; samprapede-served; harim-the Personality of Godhead; bhaktyā-in devotional service; prapanna-to the surrendered souls; varadāśuṣam-the bestower of all blessings.

During that period of penance, the sage Kardama, by worship through devotional service in trance, propitiated the Personality of Godhead, who is the quick bestower of all blessings upon those who flee to Him for protection.

The significance of meditation is described here. Kardama Muni practiced mystic yoga meditation for ten thousand years just to please the Supreme Personality of Godhead, Hari. Therefore, whether one practices yoga or speculates and does research to find God, one's efforts must be mixed with the process of devotion. Without devotion, nothing can be perfect. The target of perfection and realization is the Supreme Personality of Godhead. In the Sixth Chapter of Bhagavad-gītā it is clearly said that one who constantly engages in Kṛṣṇa consciousness is the topmost yogī. The Personality of Godhead, Hari, also fulfills the desires of His surrendered devotee. One has to surrender unto the lotus feet of the Personality of Godhead, Hari, or Kṛṣṇa, in order to achieve real success. Devotional service, or engagement in Kṛṣṇa consciousness, is the direct method, and all other methods, although recommended, are indirect. In this age of Kali the direct method is especially more feasible than the indirect because people are short-living, their intelligence is poor, and they are poverty-stricken and embarrassed by so many miserable disturbances. Lord Caitanya, therefore, has given the greatest boon: in this age one simply has to chant the holy name of God to attain perfection in spiritual life.

The words samprapede harim mean that in various ways Kardama Muni satisfied the Supreme Personality of Godhead, Hari, by his devotional service. Devotional service is also expressed by the word kriyā-yogena. Kardama Muni not only meditated but also engaged in devotional service; to attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc. Remembering is meditation also. But who is to be remembered? One should remember the Supreme Personality of Godhead. Not only must one remember the Supreme Person; one must hear about the activities of the Lord and chant His glories. This information is in the authoritative scriptures. After engaging himself for ten thousand years in performing different types of devotional service, Kardama Muni attained the perfection of meditation, but that is not possible in this age of Kali, wherein it is very difficult to live for as much as one hundred years. At the present moment, who will be successful in the rigid performance of the many yoga rules and regulations? Moreover, perfection is attained only by those who are surrendered souls. Where there is no mention of the Personality of Godhead, where is there surrender? And where there is no meditation upon the Personality of Godhead, where is the yoga practice? Unfortunately, people in this age, especially persons who are of a demoniac nature, want to be cheated. Thus the Supreme Personality of Godhead sends great cheaters who mislead them in the name of yoga and render their lives useless and doomed. In Bhagavad-gītā, therefore, it is clearly stated, in the Sixteenth Chapter, verse 17, that rascals of self-made authority, being puffed up by illegally collected money, perform yoga without following the authoritative books. They are very proud of the money they have plundered from innocent persons who wanted to be cheated.

TEXT 8

tāvat prasanno bhagavān

puṣkarākṣaḥ kṛte yuge

darśayām āsa taṁ kṣattaḥ

śābdaṁ brahma dadhad vapuḥ

SYNONYMS

tāvat-then; prasannaḥ-being pleased; bhagavān-the Supreme Personality of Godhead; puṣkara-akṣaḥ-lotus-eyed; kṛte yuge-in the Satya-yuga; darśayām āsa-showed; tam-to that Kardama Muni; kṣattaḥ-O Vidura; śābdam-which is to be understood only through the Vedas; brahma-the Absolute Truth; dadhat-exhibiting; vapuḥ-His transcendental body.

Then, in the Satya-yuga, the lotus-eyed Supreme Personality of Godhead, being pleased, showed Himself to that Kardama Muni and displayed His transcendental form, which can be understood only through the Vedas.

Here two points are very significant. The first is that Kardama Muni attained success by yoga practice in the beginning of Satya-yuga, when people used to live for one hundred thousand years. Kardama Muni attained success, and the Lord, being pleased with him, showed him His form, which is not imaginary. Sometimes the impersonalists recommend that one can arbitrarily concentrate one's mind on some form he imagines or which pleases him. But here it is very clearly said that the form which the Lord showed to Kardama Muni by His divine grace is described in the Vedic literature. Śābdaṁ brahma: the forms of the Lord are clearly indicated in the Vedic literature. Kardama Muni did not discover any imaginary form of God, as alleged by rascals; he actually saw the eternal, blissful and transcendental form of the Lord.

TEXT 9

sa taṁ virajam arkābhaṁ

sita-padmotpala-srajam

snigdha-nīlālaka-vrāta-

vaktrābjaṁ virajo 'mbaram

SYNONYMS

saḥ-that Kardama Muni; tam-Him; virajam-without contamination; arka-ābham-effulgent like the sun; sita-white; padma-lotuses; utpala-water lilies; srajam-garland; snigdha-slick; nīla-blackish-blue; alaka-of locks of hair; vrāta-an abundance; vaktra-face; abjam-lotuslike; virajaḥ-spotless; ambaram-clothing.

Kardama Muni saw the Supreme Personality of Godhead, who is free from material contamination, in His eternal form, effulgent like the sun, wearing a garland of white lotuses and water lilies. The Lord was clad in spotless yellow silk, and His lotus face was fringed with slick dark locks of curly hair.

TEXT 10

kirīṭinaṁ kuṇḍalinaṁ

śaṅkha-cakra-gadā-dharam

śvetotpala-krīḍanakaṁ

manaḥ-sparśa-smitekṣaṇam

SYNONYMS

kirīṭinam-adorned with a crown; kuṇḍalinam-wearing earrings; śaṅkha-conch; cakra-disc; gadā-mace; dharam-holding; śveta-white; utpala-lily; krīḍanakam-plaything; manaḥ-heart; sparśa-touching; smita-smiling; īkṣaṇam-and glancing.

Adorned with a crown and earrings, He held His characteristic conch, disc and mace in three of His hands and a white lily in the fourth. He glanced about in a happy, smiling mood whose sight captivates the hearts of all devotees.

TEXT 11

vinyasta-caraṇāmbhojam

aṁsa-deśe garutmataḥ

dṛṣṭvā khe 'vasthitaṁ vakṣaḥ-

śriyaṁ kaustubha-kandharam

SYNONYMS

vinyasta-having been placed; caraṇa-ambhojam-lotus feet; aṁsa-deśe-on the shoulders; garutmataḥ-of Garuḍa; dṛṣṭvā-having seen; khe-in the air; avasthitam-standing; vakṣaḥ-on His chest; śriyam-auspicious mark; kaustubha-the Kaustubha gem; kandharam-neck.

A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.

The descriptions in verses 9–11 of the Lord in His transcendental, eternal form are understood to be descriptions from the authoritative Vedic version. These descriptions are certainly not the imagination of Kardama Muni. The decorations of the Lord are beyond material conception, as admitted even by impersonalists like Śaṅkarācārya: Nārāyaṇa, the Supreme Personality of Godhead, has nothing to do with the material creation. The varieties of the transcendental Lord-His body, His form, His dress, His instruction, His words-are not manufactured by the material energy, but are all confirmed in the Vedic literature. By performance of yoga Kardama Muni actually saw the Supreme Lord as He is. There was no point in seeing an imagined form of God after practicing yoga for ten thousand years. The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form. The process of Kṛṣṇa consciousness is to deliver the form of Kṛṣṇa directly. The form of Kṛṣṇa is described in the authoritative Vedic literature Brahma-saṁhitā: His abode is made of cintāmaṇi stone, and the Lord plays there as a cowherd boy and is served by many thousands of gopīs. These descriptions are authoritative, and a Kṛṣṇa conscious person takes them directly, acts on them, preaches them and practices devotional service as enjoined in the authoritative scriptures.

TEXT 12

jāta-harṣo 'patan mūrdhnā

kṣitau labdha-manorathaḥ

gīrbhis tv abhyagṛṇāt prīti-

svabhāvātmā kṛtāñjaliḥ

SYNONYMS

jāta-harṣaḥ-naturally jubilant; apatat-he fell down; mūrdhnā-with his head; kṣitau-on the ground; labdha-having been achieved; manaḥ-rathaḥ-his desire; gīrbhiḥ-with prayers; tu-and; abhyagṛṇāt-he satisfied; prīti-svabhāva-ātmā-whose heart is by nature always full of love; kṛta-añjaliḥ-with folded hands.

When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers.

The realization of the personal form of the Lord is the highest perfectional stage of yoga. In the Sixth Chapter of Bhagavad-gītā, where yoga practice is described, this realization of the personal form of the Lord is called the perfection of yoga. After practicing the sitting postures and other regulative principles of the system, one finally reaches the stage of samādhi-absorption in the Supreme. In the samādhi stage one can see the Supreme Personality of Godhead in His partial form as Paramātmā, or as He is. Samādhi is described in authoritative yoga scriptures, such as the Patañjali-sūtras, to be a transcendental pleasure. The yoga system described in the books of Patañjali is authoritative, and the modern so-called yogīs who have manufactured their own ways, not consulting the authorities, are simply ludicrous. The Patañjali yoga system is called aṣṭāṅga-yoga. Sometimes impersonalists pollute the Patañjali yoga system because they are monists. Patañjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patañjali system in their own way and pollute the whole yoga process.

According to Patañjali, when one becomes free from all material desires he attains his real, transcendental situation, and realization of that stage is called spiritual power. In material activities a person engages in the modes of material nature. The aspirations of such people are (1) to be religious, (2) to be economically enriched, (3) to be able to gratify the senses and, at last, (4) to become one with the Supreme. According to the monists, when a yogī becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is-the Supreme Personality of Godhead-is called kaivalya, or, in the language of Patañjali, realization of spiritual power. His proposal is that when one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-śakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gītā as the supreme happiness, which is beyond the material senses. Trance is described to be of two kinds, samprajñāta and asamprajñāta, or mental speculation and self-realization. In samādhi or asamprajñāta one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization.

According to Patañjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection-beyond the perfection of the preliminaries of the yoga system-there is no ultimate realization. There are eight perfections in the aṣṭāṅga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal. The ultimate goal is described here: Kardama Muni saw the Supreme Personality of Godhead in His eternal form. Devotional service begins with the relationship of the individual soul and the Supreme Soul, or Kṛṣṇa and Kṛṣṇa's devotees, and when one attains it there is no question of falling down. If, through the yoga system, one wants to attain the stage of seeing the Supreme Personality of Godhead face to face, but is attracted instead to attainment of some material power, then he is detoured from proceeding further. Material enjoyment, as encouraged by bogus yogīs, has nothing to do with the transcendental realization of spiritual happiness. Real devotees of bhakti-yoga accept only the material necessities of life absolutely needed to maintain the body and soul together; they refrain completely from all exaggerated material sense gratification. They are prepared to undergo all kinds of tribulation, provided they can make progress in the realization of the Personality of Godhead.

TEXT 13

ṛṣir uvāca

juṣṭaṁ batādyākhila-sattva-rāśeḥ

sāṁsiddhyam akṣṇos tava darśanān naḥ

yad-darśanaṁ janmabhir īḍya sadbhir

āśāsate yogino rūḍha-yogāḥ

SYNONYMS

ṛṣiḥ uvāca-the great sage said; juṣṭam-is attained; bata-ah; adya-now; akhila-all; sattva-of goodness; rāśeḥ-who are the reservoir; sāṁsiddhyam-the complete success; akṣṇoḥ-of the two eyes; tava-of You; darśanāt-from the sight; naḥ-by us; yat-of whom; darśanam-sight; janmabhiḥ-through births; īḍya-O worshipable Lord; sadbhiḥ-gradually elevated in position; āśāsate-aspire; yoginaḥ-yogīs; rūḍha-yogāḥ-having obtained perfection in yoga.

The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.

The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. When, therefore, one's body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, "Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by experiencing You face to face, eye to eye, the perfection of sight has now been attained." These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one's perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one's service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.

TEXT 14

ye māyayā te hata-medhasas tvat-

pādāravindaṁ bhava-sindhu-potam

upāsate kāma-lavāya teṣāṁ

rāsīśa kāmān niraye 'pi ye syuḥ

SYNONYMS

ye-those persons; māyayā-by the deluding energy; te-of You; hata-has been lost; medhasaḥ-whose intelligence; tvat-Your; pāda-aravindam-lotus feet; bhava-of mundane existence; sindhu-the ocean; potam-the boat for crossing; upāsate-worship; kāma-lavāya-for obtaining trivial pleasures; teṣām-their; rāsi-You bestow; īśa-O Lord; kāmān-desires; niraye-in hell; api-even; ye-which desires; syuḥ-can be available.

Your lotus feet are the true vessel to take one across the ocean of mundane nescience. Only persons deprived of their intelligence by the spell of the deluding energy will worship those feet with a view to attain the trivial and momentary pleasures of the senses, which even persons rotting in hell can attain. However, O my Lord, You are so kind that You bestow mercy even upon them.

As stated in Bhagavad-gītā, Seventh Chapter, there are two kinds of devotees-those who desire material pleasures and those who desire nothing but service to the Lord. Material pleasures can be attained even by hogs and dogs, whose condition of life is hellish. The hog also eats, sleeps and enjoys sex life to the full extent, and it is also very satisfied with such hellish enjoyment of material existence. Modern yogīs advise that because one has senses, one must enjoy to the fullest extent like cats and dogs, yet one can go on and practice yoga. This is condemned here by Kardama Muni; he says that such material pleasures are available for cats and dogs in a hellish condition. The Lord is so kind that if so-called yogīs are satisfied by hellish pleasures, He can give them facilities to attain all the material pleasures they desire, but they cannot attain the perfectional stage attained by Kardama Muni.

Hellish and demoniac persons do not actually know what is the ultimate attainment in perfection, and therefore they think that sense gratification is the highest goal of life. They advise that one can satisfy the senses and at the same time, by reciting some mantra and by some practice, can cheaply aspire for perfection. Such persons are described here as hata-medhasaḥ, which means "those whose brains are spoiled." They aspire for material enjoyment by perfection of yoga or meditation. In Bhagavad-gītā it is stated by the Lord that the intelligence of those who worship the demigods has been spoiled. Similarly, here too it is stated by Kardama Muni that one who aspires after material enjoyment by practice of yoga has spoiled his brain substance and is fool number one. Actually, the intelligent practitioner of yoga should aspire for nothing else but to cross over the ocean of nescience by worshiping the Personality of Godhead and to see the lotus feet of the Lord. The Lord is so kind, however, that even today persons whose brain substance is spoiled are given the benediction to become cats, dogs or hogs and enjoy material happiness from sex life and sense gratification. The Lord confirms this benediction in Bhagavad-gītā: "Whatever a person aspires to receive from Me, I offer him as he desires."

TEXT 15

tathā sa cāhaṁ parivoḍhu-kāmaḥ

samāna-śīlāṁ gṛhamedha-dhenum

upeyivān mūlam aśeṣa-mūlaṁ

durāśayaḥ kāma-dughāṅghripasya

SYNONYMS

tathā-similarly; saḥ-myself; ca-also; aham-I; parivoḍhu-kāmaḥ-desiring to marry; samāna-śīlām-a girl of like disposition; gṛha-medha-in married life; dhenum-a cow of plenty; upeyivān-have approached; mūlam-the root (lotus feet); aśeṣa-of everything; mūlam-the source; durāśayaḥ-with lustful desire; kāma-dugha-yielding all desires; aṅghripasya-(of You) who are the tree.

Therefore, desiring to marry a girl of like disposition who may prove to be a veritable cow of plenty in my married life, to satisfy my lustful desire I too have sought the shelter of Your lotus feet, which are the source of everything, for You are like a desire tree.

In spite of his condemning persons who approach the Lord for material advantages, Kardama Muni expressed his material inability and desire before the Lord by saying, "Although I know that nothing material should be asked from You, I nevertheless desire to marry a girl of like disposition." The phrase "like disposition" is very significant. Formerly, boys and girls of similar dispositions were married; the similar natures of the boy and girl were united in order to make them happy. Not more than twenty-five years ago, and perhaps it is still current, parents in India used to consult the horoscope of the boy and girl to see whether there would be factual union in their psychological conditions. These considerations are very important. Nowadays marriage takes place without such consultation, and therefore, soon after the marriage, there is divorce and separation. Formerly husband and wife used to live together peacefully throughout their whole lives, but nowadays it is a very difficult task.

Kardama Muni wanted to have a wife of like disposition because a wife is necessary to assist in spiritual and material advancement. It is said that a wife yields the fulfillment of all desires in religion, economic development and sense gratification. If one has a nice wife, he is to be considered a most fortunate man. In astrology, a man is considered fortunate who has great wealth, very good sons or a very good wife. Of these three, one who has a very good wife is considered the most fortunate. Before marrying, one should select a wife of like disposition and not be enamored by so-called beauty or other attractive features for sense gratification. In the Bhāgavatam, Twelfth Canto, it is said that in the Kali-yuga marriage will be based on the consideration of sex life; as soon as there is deficiency in sex life, the question of divorce will arise.

Kardama Muni could have asked his benediction from Umā, for it is recommended in the scriptures that if anyone wants a good wife, he should worship Umā. But he preferred to worship the Supreme Personality of Godhead because it is recommended in the Bhāgavatam that everyone, whether he is full of desires, has no desire or desires liberation, should worship the Supreme Lord. Of these three classes of men, one tries to be happy by fulfillment of material desires, another wants to be happy by becoming one with the Supreme, and another, the perfect man, is a devotee. He does not want anything in return from the personality of Godhead; he only wants to render transcendental loving service. In any case, everyone should worship the Supreme Personality of Godhead, for He will fulfill everyone's desire. The advantage of worshiping the Supreme Person is that even if one has desires for material enjoyment, if he worships Kṛṣṇa he will gradually become a pure devotee and have no more material hankering.

TEXT 16

prajāpates te vacasādhīśa tantyā

lokaḥ kilāyaṁ kāma-hato 'nubaddhaḥ

ahaṁ ca lokānugato vahāmi

baliṁ ca śuklānimiṣāya tubhyam

SYNONYMS

prajāpateḥ-who are the master of all living entities; te-of You; vacasā-under the direction; adhīśa-O my Lord; tantyā-by a rope; lokaḥ-conditioned souls; kila-indeed; ayam-these; kāma-hataḥ-conquered by lusty desires; anubaddhaḥ-are bound; aham-I; ca-and; loka-anugataḥ-following the conditioned souls; vahāmi-offer; balim-oblations; ca-and; śukla-O embodiment of religion; animiṣāya-existing as eternal time; tubhyam-to You.

O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls, as if bound by rope, are constantly engaged in satisfying their desires. Following them, O embodiment of religion, I also bear oblations for You, who are eternal time.

In the Kaṭha Upaniṣad it is stated that the Supreme Lord is the leader of all living entities. He is their sustainer and the awarder of all their necessities and desires. No living entity is independent; all are dependent on the mercy of the Supreme Lord. Therefore the Vedic instruction is that one should enjoy life under the direction of the supreme leader, the Personality of Godhead. Vedic literatures like Īśopaniṣad direct that since everything belongs to the Supreme Personality of Godhead, one should not encroach upon another's property, but should enjoy one's individual allotment. The best program for every living entity is to take direction from the Supreme Lord and enjoy material or spiritual life.

A question may be raised: Since Kardama Muni was advanced in spiritual life, why then did he not ask the Lord for liberation? Why did he want to enjoy material life in spite of his personally seeing and experiencing the Supreme Lord? The answer is that not everyone is competent to be liberated from material bondage. It is everyone's duty, therefore, to enjoy according to his present position, but under the direction of the Lord or the Vedas. The Vedas are considered to be the direct words of the Lord. The Lord gives us the opportunity to enjoy material life as we want, and at the same time He gives directions for the modes and processes of abiding by the Vedas so that gradually one may be elevated to liberation from material bondage. The conditioned souls who have come to the material world to fulfill their desires to lord it over material nature are bound by the laws of nature. The best course is to abide by the Vedic rules; that will help one to be gradually elevated to liberation.

Kardama Muni addresses the Lord as śuka, which means "the leader of religion." One who is pious should follow the rules of religion, for such rules are prescribed by the Lord Himself. No one can manufacture or concoct a religion; "religion" refers to the injunctions or laws of the Lord. In Bhagavad-gītā the Lord says that religion means to surrender unto Him. Therefore one should follow the Vedic regulations and surrender unto the Supreme Lord because that is the ultimate goal of perfection in human life. One should live a life of piety, follow the religious rules and regulations, marry and live peacefully for elevation to the higher status of spiritual realization.

TEXT 17

lokāṁś ca lokānugatān paśūṁś ca

hitvā śritās te caraṇātapatram

parasparaṁ tvad-guṇa-vāda-sīdhu-

pīyūṣa-niryāpita-deha-dharmāḥ

SYNONYMS

lokān-worldly affairs; ca-and; loka-anugatān-the followers of worldly affairs; paśūn-beastly; ca-and; hitvā-having given up; śritāḥ-taken shelter; te-Your; caraṇa-of lotus feet; ātapatram-the umbrella; parasparam-with one another; tvat-Your; guṇa-of qualities; vāda-by discussion; sīdhu-intoxicating; pīyūṣa-by the nectar; niryāpita-extinguished; deha-dharmāḥ-the primary necessities of the body.

However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in discussions with one another, can be freed from the primary necessities of the material body.

After describing the necessity of married life, Kardama Muni asserts that marriage and other social affairs are stereotyped regulations for persons who are addicted to material sense enjoyment. The principles of animal life-eating, sleeping, mating and defending-are actually necessities of the body, but those who engage in transcendental Kṛṣṇa consciousness, giving up all the stereotyped activities of this material world, are freed from social conventions. Conditioned souls are under the spell of material energy, or eternal time-past, present and future-but as soon as one engages in Kṛṣṇa consciousness, he transcends the limits of past and present and becomes situated in the eternal activities of the soul. One has to act in terms of the Vedic injunctions in order to enjoy material life, but those who have taken to the devotional service of the Lord are not afraid of the regulations of this material world. Such devotees do not care for the conventions of material activities; they boldly take to that shelter which is like an umbrella against the sun of repeated birth and death.

Constant transmigration of the soul from one body to another is the cause of suffering in material existence. This conditional life in material existence is called saṁsāra. One may perform good work and take his birth in a very nice material condition, but the process under which birth and death take place is like a terrible fire. Śrī Viśvanātha Cakravartī Ṭhākura, in his prayer to the spiritual master, has described this. Saṁsāra, or the repetition of birth and death, is compared to a forest fire. A forest fire takes place automatically, without anyone's endeavor, by the friction of dried wood, and no fire department or sympathetic person can extinguish it. The raging forest fire can be extinguished only when there is a constant downpour of water from a cloud. The cloud is compared to the mercy of the spiritual master. By the grace of the spiritual master the cloud of the mercy of the Personality of Godhead is brought in, and then only, when the rains of Kṛṣṇa consciousness fall, can the fire of material existence be extinguished. This is also explained here. In order to find freedom from the stereotyped conditional life of material existence, one has to take shelter of the lotus feet of the Lord, not in the manner in which the impersonalists indulge, but in devotional service, chanting and hearing of the activities of the Lord. Only then can one be freed from the actions and reactions of material existence. It is recommended here that one should give up the conditional life of this material world and the association of so-called civilized human beings who are simply following, in a polished way, the same stereotyped principles of eating, sleeping, defending and mating. Chanting and hearing of the glories of the Lord is described here as tvad-guṇa-vāda-sīdhu. Only by drinking the nectar of chanting and hearing the pastimes of the Lord can one forget the intoxication of material existence.

TEXT 18

na te 'jarākṣa-bhramir āyur eṣāṁ

trayodaśāraṁ tri-śataṁ ṣaṣṭi-parva

ṣaṇ-nemy ananta-cchadi yat tri-ṇābhi

karāla-sroto jagad ācchidya dhāvat

SYNONYMS

na-not; te-Your; ajara-of imperishable Brahman; akṣa-on the axle; bhramiḥ-rotating; āyuḥ-span of life; eṣām-of the devotees; trayodaśa-thirteen; aram-spokes; tri-śatam-three hundred; ṣaṣṭi-sixty; parva-functions; ṣaṭ-six; nemi-rims; ananta-innumerable; chadi-leaves; yat-which; tri-three; nābhi-naves; karāla-srotaḥ-with tremendous velocity; jagat-the universe; ācchidya-cutting short; dhāvat-running.

Your wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360 joints, six rims and numberless leaves carved upon it. Though its revolution cuts short the life-span of the entire creation, this wheel of tremendous velocity cannot touch the life-span of the devotees of the Lord.

The time factor cannot affect the span of life of the devotees. In Bhagavad-gītā it is stated that a little execution of devotional service saves one from the greatest danger. The greatest danger is transmigration of the soul from one body to another, and only devotional service to the Lord can stop this process. It is stated in the Vedic literatures, hariṁ vinā na sṛtiṁ taranti: without the mercy of the Lord, one cannot stop the cycle of birth and death. In Bhagavad-gītā it is stated that only by understanding the transcendental nature of the Lord and His activities, His appearance and disappearance, can one stop the cycle of death and go back to Him. The time factor is divided into many fractions of moments, hours, months, years, periods, seasons, etc. All the divisions in this verse are determined according to the astronomical calculations of Vedic literature. There are six seasons, called ṛtus, and there is the period of four months called cāturmāsya. Three periods of four months complete one year. According to Vedic astronomical calculations, there are thirteen months. The thirteenth month is called adhi-māsa or mala-māsa and is added every third year. The time factor, however, cannot touch the lifespan of the devotees. In another verse it is stated that when the sun rises and sets it takes away the life of all living entities, but it cannot take away the life of those who are engaged in devotional service. Time is compared here to a big wheel which has 360 joints, six rims in the shape of seasons, and numberless leaves in the shape of moments. It rotates on the eternal existence, Brahman.

TEXT 19

ekaḥ svayaṁ sañ jagataḥ sisṛkṣayā-

dvitīyayātmann adhi-yogamāyayā

sṛjasy adaḥ pāsi punar grasiṣyase

yathorṇa-nābhir bhagavan sva-śaktibhiḥ

SYNONYMS

ekaḥ-one; svayam-Yourself; san-being; jagataḥ-the universes; sisṛkṣayā-with a desire to create; advitīyayā-without a second; ātman-in Yourself; adhi-controlling; yoga-māyayā-by yogamāyā; sṛjasi-You create; adaḥ-those universes; pāsi-You maintain; punaḥ-again; grasiṣyase-You will wind up; yathā-like; ūrṇa-nābhiḥ-a spider; bhagavan-O Lord; sva-śaktibhiḥ-by its own energy.

My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy, called yogamāyā, just as a spider creates a cobweb by its own energy and again winds it up.

In this verse two important words nullify the impersonalist theory that everything is God. Here Kardama says, "O Personality of Godhead, You are alone, but You have various energies." The example of the spider is very significant also. The spider is an individual living entity, and by its energy it creates a cobweb and plays on it, and whenever it likes it winds up the cobweb, thus ending the play. When the cobweb is manufactured by the saliva of the spider, the spider does not become impersonal. Similarly, the creation and manifestation of the material or spiritual energy does not render the creator impersonal. Here the very prayer suggests that God is sentient and can hear the prayers and fulfill the desires of the devotee. Therefore, He is sac-cid-ānanda-vigraha [Bs. 5.1], the form of bliss, knowledge and eternity.

TEXT 20

naitad batādhīśa padaṁ tavepsitaṁ

yan māyayā nas tanuṣe bhūta-sūkṣmam

anugrahāyāstv api yarhi māyayā

lasat-tulasyā bhagavān vilakṣitaḥ

SYNONYMS

na-not; etat-this; bata-indeed; adhīśa-O Lord; padam-material world; tava-Your; īpsitam-desire; yat-which; māyayā-by Your external energy; naḥ-for us; tanuṣe-You manifest; bhūta-sūkṣmam-the elements, gross and subtle; anugrahāya-for bestowing mercy; astu-let it be; api-also; yarhi-when; māyayā-through Your causeless mercy; lasat-splendid; tulasyā-with a wreath of tulasī leaves; bhagavān-the Supreme Personality of Godhead; vilakṣitaḥ-is perceived.

My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual satisfaction. Let Your causeless mercy be upon us, for You have appeared before us in Your eternal form, adorned with a splendid wreath of tulasī leaves.

It is clearly stated here that the material world is not created by the personal will of the Supreme Lord; it is created by His external energy because the living entities want to enjoy it. This material world is not created for those who do not want to enjoy sense gratification, who constantly remain in transcendental loving service and who are eternally Kṛṣṇa conscious. For them, the spiritual world is eternally existing, and they enjoy there. Elsewhere in the Śrīmad-Bhāgavatam it is stated that for those who have taken shelter of the lotus feet of the Supreme Personality of Godhead, this material world is useless; because this material world is full of danger at every step, it is not meant for the devotees but for living entities who want to lord it over the material energy at their own risk. Kṛṣṇa is so kind that He allows the sense-enjoying living entities a separate world created by Him to enjoy as they like, yet at the same time He appears in His personal form. The Lord unwillingly creates this material world, but He descends in His personal form or sends one of His reliable sons or a servant or a reliable author like Vyāsadeva to give instruction. He Himself also instructs in His speeches of Bhagavad-gītā. This propaganda work goes on side by side with the creation to convince the misguided living entities who are rotting in this material world to come back to Him and surrender unto Him. Therefore the last instruction of Bhagavad-gītā is this: "Give up all your manufactured engagements in the material world and just surrender unto Me. I shall protect you from all sinful reactions."

TEXT 21

taṁ tvānubhūtyoparata-kriyārthaṁ

sva-māyayā vartita-loka-tantram

namāmy abhīkṣṇaṁ namanīya-pāda-

sarojam alpīyasi kāma-varṣam

SYNONYMS

tam-that; tvā-You; anubhūtyā-by realizing; uparata-disregarded; kriyā-enjoyment of fruitive activities; artham-in order that; sva-māyayā-by Your own energy; vartita-brought about; loka-tantram-the material worlds; namāmi-I offer obeisances; abhīkṣṇam-continuously; namanīya-worshipable; pāda-sarojam-lotus feet; alpīyasi-on the insignificant; kāma-desires; varṣam-showering.

I continuously offer my respectful obeisances unto Your lotus feet, of which it is worthy to take shelter, because You shower all benedictions on the insignificant. To give all living entities detachment from fruitive activity by realizing You, You have expanded these material worlds by Your own energy.

Everyone, therefore, whether he desires material enjoyment, liberation or the transcendental loving service of the Lord, should engage himself, offering obeisances unto the Supreme Lord, because the Lord can award everyone his desired benediction. In Bhagavad-gītā the Lord affirms, ye yathā māṁ prapadyante: anyone who desires to be a successful enjoyer in this material world is awarded that benediction by the Lord, anyone who wants to be liberated from the entanglement of this material world is given liberation by the Lord, and anyone who desires to constantly engage in His service in full Kṛṣṇa consciousness is awarded that benediction by the Lord. For material enjoyment He has prescribed so many ritualistic sacrificial performances in the Vedas, and thus people may take advantage of those instructions and enjoy material life in higher planets or in a noble aristocratic family. These processes are mentioned in the Vedas, and one can take advantage of them. It is similar with those who want to be liberated from this material world.

Unless one is disgusted with the enjoyment of this material world, he cannot aspire for liberation. Liberation is for one who is disgusted with material enjoyment. Vedānta-sūtra says, therefore, athāto brahma jijñāsā: those who have given up the attempt to be happy in this material world can inquire about the Absolute Truth. For those who want to know the Absolute Truth, the Vedānta-sūtra is available, as is Śrīmad-Bhāgavatam, the actual explanation of Vedānta-sūtra. Since Bhagavad-gītā is also Vedānta-sūtra, by understanding Śrīmad-Bhāgavatam, Vedānta-sūtra or Bhagavad-gītā one can obtain real knowledge. When one obtains real knowledge, he becomes theoretically one with the Supreme, and when he actually begins the service of Brahman, or Kṛṣṇa consciousness, he is not only liberated but situated in his spiritual life. Similarly, for those who want to lord it over material nature, there are so many departments of material enjoyment; material knowledge and material science are available, and the Lord provides for persons who want to enjoy them. The conclusion is that one should worship the Supreme Personality of Godhead for any benediction. The word kāma-varṣam is very significant, for it indicates that He satisfies the desires of anyone who approaches Him. But one who sincerely loves Kṛṣṇa and yet wants material enjoyment is in perplexity. Kṛṣṇa, being very kind toward him, gives him an opportunity to engage in the transcendental loving service of the Lord, and so he gradually forgets the hallucination.

TEXT 22

ṛṣir uvāca

ity avyalīkaṁ praṇuto 'bja-nābhas

tam ābabhāṣe vacasāmṛtena

suparṇa-pakṣopari rocamānaḥ

prema-smitodvīkṣaṇa-vibhramad-bhrūḥ

SYNONYMS

ṛṣiḥ uvāca-the great sage Maitreya said; iti-thus; avyalīkam-sincerely; praṇutaḥ-having been praised; abja-nābhaḥ-Lord Viṣṇu; tam-to Kardama Muni; ābabhāṣe-replied; vacasā-with words; amṛtena-as sweet as nectar; suparṇa-of Garuḍa; pakṣa-the shoulders; upari-upon; rocamānaḥ-shining; prema-of affection; smita-with a smile; udvīkṣaṇa-looking; vibhramat-gracefully moving; bhrūḥ-eyebrows.

Maitreya resumed: Sincerely extolled in these words, Lord Viṣṇu, shining very beautifully on the shoulders of Garuḍa, replied with words as sweet as nectar. His eyebrows moved gracefully as He looked at the sage with a smile full of affection.

The word vacasāmṛtena is significant. Whenever the Lord speaks, He speaks from the transcendental world. He does not speak from the material world. Since He is transcendental, His speech is also transcendental, as is His activity; everything in relation to Him is transcendental. The word amṛta refers to one who does not meet with death. The words and activities of the Lord are deathless; therefore they are not manufactured of this material world. The sound of this material world and that of the spiritual world are completely different. The sound of the spiritual world is nectarean and eternal, whereas the sound of the material world is hackneyed and subject to end. The sound of the holy name-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare-everlastingly increases the enthusiasm of the chanter. If one repeats monotonous material words, he will feel exhausted, but if he chants Hare Kṛṣṇa twenty-four hours a day, he will never feel exhausted; rather, he will feel encouraged to continue chanting more and more. When the Lord replied to the sage Kardama, the word vacasāmṛtena is specifically mentioned, since He spoke from the transcendental world. He replied in transcendental words, and when He spoke His eyebrows moved with great affection. When a devotee praises the glories of the Lord, the Lord is very satisfied, and He bestows His transcendental benediction upon the devotee without reservation because He is always causelessly merciful toward His devotee.

TEXT 23

śrī-bhagavān uvāca

viditvā tava caityaṁ me

puraiva samayoji tat

yad-artham ātma-niyamais

tvayaivāhaṁ samarcitaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Lord said; viditvā-understanding; tava-your; caityam-mental condition; me-by Me; purā-previously; eva-certainly; samayoji-was arranged; tat-that; yat-artham-for the sake of which; ātma-of the mind and senses; niyamaiḥ-by discipline; tvayā-by you; eva-only; aham-I; samarcitaḥ-have been worshiped.

The Supreme Lord said: Having come to know what was in your mind, I have already arranged for that for which you have worshiped Me well through your mental and sensory discipline.

The Supreme Personality of Godhead in His Paramātmā feature is situated in everyone's heart. He knows, therefore, the past, present and future of every individual person as well as his desires, activities and everything about him. It is stated in Bhagavad-gītā that He is seated in the heart as a witness. The Personality of Godhead knew the heart's desire of Kardama Muni, and He had already arranged for the fulfillment of his desires. He never disappoints a sincere devotee, regardless of what he wants, but He never allows anything which will be detrimental to the individual's devotional service.

TEXT 24

na vai jātu mṛṣaiva syāt

prajādhyakṣa mad-arhaṇam

bhavad-vidheṣv atitarāṁ

mayi saṅgṛbhitātmanām

SYNONYMS

na-not; vai-indeed; jātu-ever; mṛṣā-useless; eva-only; syāt-it may be; prajā-of the living entities; adhyakṣa-O leader; mat-arhaṇam-worship of Me; bhavat-vidheṣu-unto persons like you; atitarām-entirely; mayi-on Me; saṅgṛbhita-are fixed; ātmanām-of those whose minds.

The Lord continued: My dear ṛṣi, O leader of the living entities, for those who serve Me in devotion by worshiping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration.

Even if he has some desires, one engaged in the service of the Lord is never frustrated. Those engaged in His service are called sakāma and akāma. Those who approach the Supreme Personality of Godhead with desires for material enjoyment are called sakāma, and those devotees who have no material desires for sense gratification but serve the Supreme Lord out of spontaneous love for Him are called akāma. Sakāma devotees are divided into four classes-those in distress, those in need of money, the inquisitive and the wise. Someone worships the Supreme Lord because of bodily or mental distress, someone else worships the Supreme Lord because he is in need of money, someone else worships the Lord out of inquisitiveness to know Him as He is, and someone wants to know the Lord as a philosopher can know Him, by the research work of his wisdom. There is no frustration for any of these four classes of men; each is endowed with the desired result of his worship.

TEXT 25

prajāpati-sutaḥ samrāṇ

manur vikhyāta-maṅgalaḥ

brahmāvartaṁ yo 'dhivasan

śāsti saptārṇavāṁ mahīm

SYNONYMS

prajāpati-sutaḥ-the son of Lord Brahmā; samrāṭ-the Emperor; manuḥ-Svāyambhuva Manu; vikhyāta-well known; maṅgalaḥ-whose righteous acts; brahmāvartam-Brahmāvarta; yaḥ-he who; adhivasan-living in; śāsti-rules; sapta-seven; arṇavām-oceans; mahīm-the earth.

The Emperor Svāyambhuva Manu, the son of Lord Brahmā, who is well known for his righteous acts, has his seat in Brahmāvarta and rules over the earth with its seven oceans.

Sometimes it is stated that Brahmāvarta is a part of Kurukṣetra or that Kurukṣetra itself is situated in Brahmāvarta, because the demigods are recommended to perform spiritual ritualistic performances in Kurukṣetra. But in others' opinion, Brahmāvarta is a place in Brahmaloka, where Svāyambhuva ruled. There are many places on the surface of this earth which are also known in the higher planetary systems; we have places on this planet like Vṛndāvana, Dvārakā and Mathurā, but they are also eternally situated in Kṛṣṇaloka. There are many similar names on the surface of the earth, and it may be that in the Boar age Svāyambhuva Manu ruled this planet, as stated here. The word maṅgalaḥ is significant. Maṅgala means one who is elevated in every respect in the opulences of religious performances, ruling power, cleanliness and all other good qualities. Vikhyāta means "celebrated." Svāyambhuva Manu was celebrated for all good qualities and opulences.

TEXT 26

sa ceha vipra rājarṣir

mahiṣyā śatarūpayā

āyāsyati didṛkṣus tvāṁ

paraśvo dharma-kovidaḥ

SYNONYMS

saḥ-Svāyambhuva Manu; ca-and; iha-here; vipra-O holy brāhmaṇa; rāja-ṛṣiḥ-the saintly king; mahiṣyā-along with his queen; śatarūpayā-called Śatarūpā; āyāsyati-will come; didṛkṣuḥ-desiring to see; tvām-you; paraśvaḥ-the day after tomorrow; dharma-in religious activities; kovidaḥ-expert.

The day after tomorrow, O brāhmaṇa, that celebrated emperor, who is expert in religious activities, will come here with his queen, Śatarūpā, wishing to see you.

TEXT 27

ātmajām asitāpāṅgīṁ

vayaḥ-śīla-guṇānvitām

mṛgayantīṁ patiṁ dāsyaty

anurūpāya te prabho

SYNONYMS

ātma-jām-his own daughter; asita-black; apāṅgīm-eyes; vayaḥ-grown-up age; śīla-with character; guṇa-with good qualities; anvitām-endowed; mṛgayantīm-searching for; patim-a husband; dāsyati-he will give; anurūpāya-who are suitable; te-unto you; prabho-My dear sir.

He has a grown-up daughter whose eyes are black. She is ready for marriage, and she has good character and all good qualities. She is also searching for a good husband. My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife.

The selection of a good husband for a good girl was always entrusted to the parents. Here it is clearly stated that Manu and his wife were coming to see Kardama Muni to offer their daughter because the daughter was well qualified and the parents were searching out a similarly qualified man. This is the duty of parents. Girls are never thrown into the public street to search out their husband, for when girls are grown up and are searching after a boy, they forget to consider whether the boy they select is actually suitable for them. Out of the urge of sex desire, a girl may accept anyone, but if the husband is chosen by the parents, they can consider who is to be selected and who is not. According to the Vedic system, therefore, the girl is given over to a suitable boy by the parents; she is never allowed to select her own husband independently.

TEXT 28

samāhitaṁ te hṛdayaṁ

yatremān parivatsarān

sā tvāṁ brahman nṛpa-vadhūḥ

kāmam āśu bhajiṣyati

SYNONYMS

samāhitam-has been fixed; te-your; hṛdayam-heart; yatra-on whom; imān-for all these; parivatsarān-years; sā-she; tvām-you; brahman-O brāhmaṇa; nṛpa-vadhūḥ-the princess; kāmam-as you desire; āśu-very soon; bhajiṣyati-will serve.

That princess, O holy sage, will be just the type you have been thinking of in your heart for all these long years. She will soon be yours and will serve you to your heart's content.

The Lord awards all benedictions according to the heart's desire of a devotee, so the Lord informed Kardama Muni, "The girl who is coming to be married with you is a princess, the daughter of Emperor Svāyambhuva, and so just suitable for your purpose." Only by God's grace can one get a nice wife just as he desires. Similarly, it is only by God's grace that a girl gets a husband suitable to her heart. Thus it is said that if we pray to the Supreme Lord in every transaction of our material existence, everything will be done very nicely and just suitable to our heart's desire. In other words, in all circumstances we must take shelter of the Supreme Personality of Godhead and depend completely on His decision. Man proposes, God disposes. The fulfillment of desires, therefore, should be entrusted to the Supreme Personality of Godhead; that is the nicest solution. Kardama Muni desired only a wife, but because he was a devotee of the Lord, the Lord selected a wife for him who was the Emperor's daughter, a princess. Thus Kardama Muni got a wife beyond his expectation. If we depend on the choice of the Supreme Personality of Godhead, we will receive benedictions in greater opulence than we desire.

It is also significantly noted here that Kardama Muni was a brāhmaṇa, whereas Emperor Svāyambhuva was a kṣatriya. Therefore, intercaste marriage was current even in those days. The system was that a brāhmaṇa could marry the daughter of a kṣatriya, but a kṣatriya could not marry the daughter of a brāhmaṇa. We have evidences from the history of the Vedic age that Śukrācārya offered his daughter to Mahārāja Yayāti, but the King had to refuse to marry the daughter of a brāhmaṇa; only with the special permission of the brāhmaṇa could they marry. Intercaste marriage, therefore, was not prohibited in the olden days, many millions of years ago, but there was a regular system of social behavior.

TEXT 29

yā ta ātma-bhṛtaṁ vīryaṁ

navadhā prasaviṣyati

vīrye tvadīye ṛṣaya

ādhāsyanty añjasātmanaḥ

SYNONYMS

yā-she; te-by you; ātma-bhṛtam-sown in her; vīryam-the seed; nava-dhā-nine daughters; prasaviṣyati-will bring forth; vīrye tvadīye-in the daughters begotten by you; ṛṣayaḥ-the sages; ādhāsyanti-will beget; añjasā-in total; ātmanaḥ-children.

She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children.

TEXT 30

tvaṁ ca samyag anuṣṭhāya

nideśaṁ ma uśattamaḥ

mayi tīrthī-kṛtāśeṣa-

kriyārtho māṁ prapatsyase

SYNONYMS

tvam-you; ca-and; samyak-properly; anuṣṭhāya-having carried out; nideśam-command; me-My; uśattamaḥ-completely cleansed; mayi-unto Me; tīrthī-kṛta-having resigned; aśeṣa-all; kriyā-of actions; arthaḥ-the fruits; mām-to Me; prapatsyase-you will attain.

With your heart cleansed by properly carrying out My command, resigning to Me the fruits of all your acts, you will finally attain to Me.

Here the words tīrthī-kṛtāśeṣa-kriyārthaḥ are significant. Tīrtha means a sanctified place where charity is given. People used to go to places of pilgrimage and give munificently in charity. This system is still current. Therefore the Lord said, "In order to sanctify your activities and the results of your actions, you will offer everything unto Me." This is also confirmed in Bhagavad-gītā: "Whatever you do, whatever you eat, whatever you sacrifice, the result should be given to Me only." In another place in Bhagavad-gītā the Lord said, "I am the enjoyer of all sacrifices, all penances and everything done for the welfare of mankind or society." All activities, therefore, whether for the welfare of family, society, country or humanity at large, must be performed in Kṛṣṇa consciousness. That is the instruction given by the Lord to Kardama Muni. Mahārāja Yudhiṣṭhira welcomed Nārada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart." Similarly, if we act in Kṛṣṇa consciousness under the direction of the Lord and His representative, then everything is sanctified. This is the indication given to Kardama Muni, who acted on it and therefore received the most excellent wife and child, as will be disclosed in later verses.

TEXT 31

kṛtvā dayāṁ ca jīveṣu

dattvā cābhayam ātmavān

mayy ātmānaṁ saha jagad

drakṣyasy ātmani cāpi mām

SYNONYMS

kṛtvā-having shown; dayām-compassion; ca-and; jīveṣu-toward living beings; dattvā-having given; ca-and; abhayam-assurance of safety; ātma-vān-self-realized; mayi-in Me; ātmānam-yourself; saha jagat-along with the universe; drakṣyasi-you will perceive; ātmani-in yourself; ca-and; api-also; mām-Me.

Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you.

The simple process of self-realization for every living entity is described here. The first principle to be understood is that this world is a product of the supreme will. There is an identity of this world with the Supreme Lord. This identity is accepted in a misconceived way by the impersonalists; they say that the Supreme Absolute Truth, transforming Himself into the universe, loses His separate existence. Thus they accept the world and everything in it to be the Lord. That is pantheism, wherein everything is considered to be the Lord. This is the view of the impersonalist. But those who are personal devotees of the Lord take everything to be the property of the Supreme Lord. Everything, whatever we see, is the manifestation of the Supreme Lord; therefore, everything should be engaged in the service of the Lord. This is oneness. The difference between the impersonalist and the personalist is that the impersonalist does not accept the separate existence of the Lord, but the personalist accepts the Lord; he understands that although He distributes Himself in so many ways, He has His separate personal existence. This is described in Bhagavad-gītā: "I am spread all over the universe in My impersonal form. Everything is resting on Me, but I am not present." There is a nice example regarding the sun and the sunshine. The sun, by its sunshine, is spread all over the universe, and all the planets rest on the sunshine. But all the planets are different from the sun planet; one cannot say that because the planets are resting on the sunshine, these planets are also the sun. Similarly, the impersonal or pantheistic view that everything is God is not a very intelligent proposal. The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him. He is different from everything. So here also the Lord says: "You will see everything in the world to be nondifferent from Me." This means that everything should be considered a product of the Lord's energy, and therefore everything should be employed in the service of the Lord. One's energy should be utilized for one's self-interest. That is the perfection of the energy.

This energy can be utilized for real self-interest if one is compassionate. A person in Kṛṣṇa consciousness, a devotee of the Lord, is always compassionate. He is not satisfied that only he himself is a devotee, but he tries to distribute the knowledge of devotional service to everyone. There are many devotees of the Lord who faced many risks in distributing the devotional service of the Lord to people in general. That should be done.

It is also said that a person who goes to the temple of the Lord and worships with great devotion, but who does not show sympathy to people in general or show respect to other devotees, is considered to be a third-class devotee. The second-class devotee is he who is merciful and compassionate to the fallen soul. The second-class devotee is always cognizant of his position as an eternal servant of the Lord; he therefore makes friendships with devotees of the Lord, acts compassionately toward the general public in teaching them devotional service, and refuses to cooperate or associate with nondevotees. As long as one is not compassionate to people in general in his devotional service to the Lord, he is a third-class devotee. The first-class devotee gives assurance to every living being that there is no fear of this material existence: "Let us live in Kṛṣṇa consciousness and conquer the nescience of material existence."

It is indicated here that Kardama Muni was directed by the Lord to be very compassionate and liberal in his householder life and to give assurance to the people in his renounced life. A sannyāsī, one in the renounced order of life, is meant to give enlightenment to the people. He should travel, going from home to home to enlighten. The householder, by the spell of māyā, becomes absorbed in family affairs and forgets his relationship with Kṛṣṇa. If he dies in forgetfulness, like the cats and dogs, then his life is spoiled. It is the duty of a sannyāsī, therefore, to go and awaken the forgetful souls with enlightenment of their eternal relationship with the Lord and to engage them in devotional service. The devotee should show mercy to the fallen souls and also give them the assurance of fearlessness. As soon as one becomes a devotee of the Lord, he is convinced that he is protected by the Lord. Fear itself is afraid of the Lord; therefore, what has he to do with fearfulness?

To award fearlessness to the common man is the greatest act of charity. A sannyāsī, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel, and enlighten the householders about Kṛṣṇa consciousness. A person who is a householder but is initiated by a sannyāsī has the duty to spread Kṛṣṇa consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Kṛṣṇa consciousness. Holding a class means chanting the holy name of Kṛṣṇa and speaking from Bhagavad-gītā or Śrīmad-Bhāgavatam. There are immense literatures for spreading Kṛṣṇa consciousness, and it is the duty of each and every householder to learn about Kṛṣṇa from his sannyāsī spiritual master. There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyāsī is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kṛṣṇa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rūpa Gosvāmī, so devotees should follow it.

Actually, to be one with the Supreme Lord means to be one with the interest of the Lord. Becoming one with the Supreme Lord does not imply becoming as great as the Supreme Lord. It is impossible. The part is never equal to the whole. The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him. This is clearly stated in Bhagavad-gītā: man-manā bhava mad-bhaktaḥ. Kṛṣṇa wants everyone always to think of Him. Everyone should always offer obeisances to Kṛṣṇa. This is the will of the Supreme Lord, and devotees should try to fulfill His desire. Since the Lord is unlimited, His desire is also unlimited. There is no stoppage, and therefore the service of the devotee is also unlimited. In the transcendental world there is unlimited competition between the Lord and the servitor. The Lord wants to fulfill His desires unlimitedly, and the devotee also serves Him to fulfill His unlimited desires. There is an unlimited oneness of interest between the Lord and His devotee.

TEXT 32

sahāhaṁ svāṁśa-kalayā

tvad-vīryeṇa mahā-mune

tava kṣetre devahūtyāṁ

praṇeṣye tattva-saṁhitām

SYNONYMS

saha-with; aham-I; sva-aṁśa-kalayā-My own plenary portion; tvat-vīryeṇa-by your semen; mahā-mune-O great sage; tava kṣetre-in your wife; devahūtyām-in Devahūti; praṇeṣye-I shall instruct; tattva-of the ultimate principles; saṁhitām-the doctrine.

O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.

Herein the word svāṁśa-kalayā indicates that the Lord would appear as the son of Devahūti and Kardama Muni as Kapiladeva, the first propounder of the Sāṅkhya philosophy, which is mentioned here as tattva-saṁhitā. The Lord foretold to Kardama Muni that He would appear in His incarnation Kapiladeva and would propagate the philosophy of Sāṅkhya. Sāṅkhya philosophy is very well known in the world as propagated by another Kapiladeva, but that Sāṅkhya philosophy is different from the Sāṅkhya which was propounded by the Lord Himself. There are two kinds of Sāṅkhya philosophy: one is godless Sāṅkhya philosophy, and the other is godly Sāṅkhya philosophy. The Sāṅkhya propagated by Kapiladeva, son of Devahūti, is godly philosophy.

There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kalā and the other vibhinnāṁśa. Ordinary living entities are called vibhinnāṁśa expansions, and the unlimited expansions of viṣṇu-tattva, such as Vāmana, Govinda, Nārāyaṇa, Pradyumna, Vāsudeva and Ananta, are called svāṁśa-kalā. Svāṁśa refers to a direct expansion, and kalā denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Kṛṣṇa, and from Baladeva the next expansion is Saṅkarṣaṇa; thus Saṅkarṣaṇa is kalā, but Baladeva is svāṁśa. There is no difference, however, among Them. This is very nicely explained in the Brahma-saṁhitā (5.46): dīpārcir eva hi daśāntaram abhyupetya. With one candle one may light a second candle, with the second a third and then a fourth, and in this way one can light up thousands of candles, and no candle is inferior to another in distributing light. Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord's names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Kṛṣṇa is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Kṛṣṇa, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Kṛṣṇa consciousness.

TEXT 33

maitreya uvāca

evaṁ tam anubhāṣyātha

bhagavān pratyag-akṣajaḥ

jagāma bindusarasaḥ

sarasvatyā pariśritāt

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; evam-thus; tam-to him; anubhāṣya-having spoken; atha-then; bhagavān-the Lord; pratyak-directly; akṣa-by senses; jaḥ-who is perceived; jagāma-went away; bindu-sarasaḥ-from Lake Bindu-sarovara; sarasvatyā-by the River Sarasvatī; pariśritāt-encircled.

Maitreya went on: Thus having spoken to Kardama Muni, the Lord, who reveals Himself only when the senses are in Kṛṣṇa consciousness, departed from that lake called Bindu-sarovara, which was encircled by the River Sarasvatī.

One word in this verse is very significant. The Lord is stated here to be pratyag-akṣaja. He is imperceptible to material senses, but still He can be seen. This appears to be contradictory. We have material senses, but how can we see the Supreme Lord? He is called adhokṣaja, which means that He cannot be seen by the material senses. Akṣaja means "knowledge perceived by material senses." Because the Lord is not an object that can be understood by speculation with our material senses, He is also called ajita; He will conquer, but no one can conquer Him. What does it mean, then, that still He can be seen? It is explained that no one can hear the transcendental name of Kṛṣṇa, no one can understand His transcendental form, and no one can assimilate His transcendental pastimes. It is not possible. Then how is it possible that He can be seen and understood? When one is trained in devotional service and renders service unto Him, gradually one's senses are purified of material contamination. When one's senses are thus purified, then one can see, one can understand, one can hear and so on. The purification of the material senses and perception of the transcendental form, name and quality of Kṛṣṇa are combined together in one word, pratyag-akṣaja, which is used here.

TEXT 34

nirīkṣatas tasya yayāv aśeṣa-

siddheśvarābhiṣṭuta-siddha-mārgaḥ

ākarṇayan patra-rathendra-pakṣair

uccāritaṁ stomam udīrṇa-sāma

SYNONYMS

nirīkṣataḥ tasya-while he was looking on; yayau-He left; aśeṣa-all; siddha-īśvara-by liberated souls; abhiṣṭuta-is praised; siddha-mārgaḥ-the way to the spiritual world; ākarṇayan-hearing; patra-ratha-indra-of Garuḍa (king of birds); pakṣaiḥ-by the wings; uccāritam-vibrated; stomam-hymns; udīrṇa-sāma-forming the Sāma Veda.

While the sage stood looking on, the Lord left by the pathway leading to Vaikuṇṭha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sāma Veda were vibrated by the flapping wings of the Lord's carrier, Garuḍa.

In the Vedic literature it is stated that the two wings of the transcendental bird Garuḍa, who carries the Lord everywhere, are two divisions of the Sāma Veda known as bṛhat and rathāntara. Garuḍa works as the carrier of the Lord; therefore he is considered the transcendental prince of all carriers. With his two wings Garuḍa began to vibrate the Sāma Veda, which is chanted by great sages to pacify the Lord. The Lord is worshiped by Brahmā, by Lord Śiva, by Garuḍa and other demigods with selected poems, and great sages worship Him with the hymns of Vedic literatures, such as the Upaniṣads and Sāma Veda. These Sāma Veda utterances are automatically heard by the devotee when another great devotee of the Lord, Garuḍa, flaps his wings.

It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuṇṭha. It is thus confirmed that the Lord descends from His abode, Vaikuṇṭha, in the spiritual sky, and is carried by Garuḍa. The path which leads to Vaikuṇṭha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gītā it is clearly stated, yatatām api siddhānām [Bg. 7.3]. There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhūta or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord. Kardama Muni was a liberated soul who saw the Supreme Lord in person, face to face. There was no doubt that he was liberated, and thus he could see Garuḍa carrying the Lord on the way to Vaikuṇṭha and hear the flapping of his wings vibrating the sound of Hare Kṛṣṇa, the essence of the Sāma Veda.

TEXT 35

atha samprasthite śukle

kardamo bhagavān ṛṣiḥ

āste sma bindusarasi

taṁ kālaṁ pratipālayan

SYNONYMS

atha-then; samprasthite śukle-when the Lord had gone; kardamaḥ-Kardama Muni; bhagavān-the greatly powerful; ṛṣiḥ-sage; āste sma-stayed; bindu-sarasi-on the bank of Lake Bindu-sarovara; tam-that; kālam-time; pratipālayan-awaiting.

Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken.

TEXT 36

manuḥ syandanam āsthāya

śātakaumbha-paricchadam

āropya svāṁ duhitaraṁ

sa-bhāryaḥ paryaṭan mahīm

SYNONYMS

manuḥ-Svāyambhuva Manu; syandanam-the chariot; āsthāya-having mounted; śātakaumbha-made of gold; paricchadam-the outer cover; āropya-putting on; svām-his own; duhitaram-daughter; sa-bhāryaḥ-along with his wife; paryaṭan-traveling all over; mahīm-the globe.

Svāyambhuva Manu, with his wife, mounted his chariot, which was decorated with golden ornaments. Placing his daughter on it with them, he began traveling all over the earth.

The Emperor Manu, as the great ruler of the world, could have engaged an agent to find a suitable husband for his daughter, but because he loved her just as a father should, he himself left his state on a golden chariot, with only his wife, to find her a suitable husband.

TEXT 37

tasmin sudhanvann ahani

bhagavān yat samādiśat

upāyād āśrama-padaṁ

muneḥ śānta-vratasya tat

SYNONYMS

tasmin-on that; su-dhanvan-O great bowman Vidura; ahani-on the day; bhagavān-the Lord; yat-which; samādiśat-foretold; upāyāt-he reached; āśrama-padam-the holy hermitage; muneḥ-of the sage; śānta-completed; vratasya-whose vows of austerity; tat-that.

O Vidura, they reached the hermitage of the sage, who had just completed his vows of austerity on the very day foretold by the Lord.

TEXTS 38–39

yasmin bhagavato netrān

nyapatann aśru-bindavaḥ

kṛpayā samparītasya

prapanne 'rpitayā bhṛśam

tad vai bindusaro nāma

sarasvatyā pariplutam

puṇyaṁ śivāmṛta-jalaṁ

maharṣi-gaṇa-sevitam

SYNONYMS

yasmin-in which; bhagavataḥ-of the Lord; netrāt-from the eye; nyapatan-fell down; aśru-bindavaḥ-teardrops; kṛpayā-by compassion; samparītasya-who was overwhelmed; prapanne-on the surrendered soul (Kardama); arpitayā-placed upon; bhṛśam-extremely; tat-that; vai-indeed; bindu-saraḥ-lake of tears; nāma-called; sarasvatyā-by the River Sarasvatī; pariplutam-overflowed; puṇyam-holy; śiva-auspicious; amṛta-nectar; jalam-water; mahā-ṛṣi-of great sages; gaṇa-by hosts; sevitam-served.

The holy Lake Bindu-sarovara, flooded by the waters of the River Sarasvatī, was resorted to by hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar. It was called Bindu-sarovara because drops of tears had fallen there from the eyes of the Lord, who was overwhelmed by extreme compassion for the sage who had sought His protection.

Kardama underwent austerities to gain the causeless mercy of the Lord, and when the Lord arrived there He was so compassionate that in pleasure He shed tears, which became Bindu-sarovara. Bindu-sarovara, therefore, is worshiped by great sages and learned scholars because, according to the philosophy of the Absolute Truth, the Lord and the tears from His eyes are not different. Just as drops of perspiration which fell from the toe of the Lord became the sacred Ganges, so teardrops from the transcendental eyes of the Lord became Bindu-sarovara. Both are transcendental entities and are worshiped by great sages and scholars. The water of Bindu-sarovara is described here as śivāmṛta jala. Śiva means "curing." Anyone who drinks the water of Bindu-sarovara is cured of all material diseases; similarly, anyone who takes his bath in the Ganges also is relieved of all material diseases. These claims are accepted by great scholars and authorities and are still being acted upon even in this fallen age of Kali.

TEXT 40

puṇya-druma-latā-jālaiḥ

kūjat-puṇya-mṛga-dvijaiḥ

sarvartu-phala-puṣpāḍhyaṁ

vana-rāji-śriyānvitam

SYNONYMS

puṇya-pious; druma-of trees; latā-of creepers; jālaiḥ-with clusters; kūjat-uttering cries; puṇya-pious; mṛga-animals; dvijaiḥ-with birds; sarva-in all; ṛtu-seasons; phala-in fruits; puṣpa-in flowers; āḍhyam-rich; vana-rāji-of groves of trees; śriyā-by the beauty; anvitam-adorned.

The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.

It is stated here that Bindu-sarovara was surrounded by pious trees and birds. As there are different classes of men in human society, some pious and virtuous and some impious and sinful, so also among trees and birds there are the pious and the impious. Trees which do not bear nice fruit or flowers are considered impious, and birds which are very nasty, such as crows, are considered impious. In the land surrounding Bindu-sarovara there was not a single impious bird or tree. Every tree bore fruits and flowers, and every bird sang the glories of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 41

matta-dvija-gaṇair ghuṣṭaṁ

matta-bhramara-vibhramam

matta-barhi-naṭāṭopam

āhvayan-matta-kokilam

SYNONYMS

matta-overjoyed; dvija-of birds; gaṇaiḥ-by flocks; ghuṣṭam-resounded; matta-intoxicated; bhramara-of bees; vibhramam-wandering; matta-maddened; barhi-of peacocks; naṭa-of dancers; āṭopam-pride; āhvayat-calling one another; matta-merry; kokilam-cuckoos.

The area resounded with the notes of overjoyed birds. Intoxicated bees wandered there, intoxicated peacocks proudly danced, and merry cuckoos called one another.

The beauty of the pleasant sounds heard in the area surrounding Lake Bindu-sarovara is described here. After drinking honey, the black bees became maddened, and they hummed in intoxication. Merry peacocks danced just like actors and actresses, and merry cuckoos called their mates very nicely.

TEXTS 42–43

kadamba-campakāśoka-

karañja-bakulāsanaiḥ

kunda-mandāra-kuṭajaiś

cūta-potair alaṅkṛtam

kāraṇḍavaiḥ plavair haṁsaiḥ

kurarair jala-kukkuṭaiḥ

sārasaiś cakravākaiś ca

cakorair valgu kūjitam

SYNONYMS

kadamba-kadamba flowers; campaka-campaka flowers; aśoka-aśoka flowers; karañja-karañja flowers; bakula-bakula flowers; āsanaiḥ-by āsana trees; kunda-kunda; mandāra-mandāra; kuṭajaiḥ-and by kuṭaja trees; cūta-potaiḥ-by young mango trees; alaṅkṛtam-adorned; kāraṇḍavaiḥ-by kāraṇḍava ducks; plavaiḥ-by plavas; haṁsaiḥ-by swans; kuraraiḥ-by ospreys; jala-kukkuṭaiḥ-by waterfowl; sārasaiḥ-by cranes; cakravākaiḥ-by cakravāka birds; ca-and; cakoraiḥ-by cakora birds; valgu-pleasing; kūjitam-vibration of birds' sounds.

Lake Bindu-sarovara was adorned by flowering trees such as kadamba, campaka, aśoka, karañja, bakula, āsana, kunda, mandāra, kuṭaja and young mango trees. The air was filled with the pleasing notes of kāraṇḍava ducks, plavas, swans, ospreys, waterfowl, cranes, cakravākas and cakoras.

For most of the trees, flowers, fruits and birds mentioned here as surrounding Bindu-sarovara Lake, English synonyms cannot be found. All the trees mentioned are very pious in that they produce a nice aromatic flower, such as the campaka, kadamba and bakula. The sweet sounds of waterfowl and cranes made the surrounding area as pleasant as possible and created a very suitable spiritual atmosphere.

TEXT 44

tathaiva hariṇaiḥ kroḍaiḥ

śvāvid-gavaya-kuñjaraiḥ

gopucchair haribhir markair

nakulair nābhibhir vṛtam

SYNONYMS

tathā eva-likewise; hariṇaiḥ-by deer; kroḍaiḥ-by boars; śvāvit-porcupines; gavaya-a wild animal closely resembling the cow; kuñjaraiḥ-by elephants; gopucchaiḥ-by baboons; haribhiḥ-by lions; markaiḥ-by monkeys; nakulaiḥ-by mongooses; nābhibhiḥ-by musk deer; vṛtam-surrounded.

Its shores abounded with deer, boars, porcupines, gavayas, elephants, baboons, lions, monkeys, mongooses and musk deer.

Musk deer are not found in every forest, but only in places like Bindu-sarovara. They are always intoxicated by the aroma of musk secreted from their navels. Gavayas, the species of cow mentioned herein, bear a bunch of hair at the end of their tails. This bunch of hair is used in temple worship to fan the Deities. Gavayas are sometimes called camarīs, and they are considered very sacred. In India there are still gypsies or forest mercantile people who flourish by trading kastūrī, or musk, and the bunches of hair from the camarīs. These are always in great demand for the higher classes of Hindu population, and such business still goes on in large cities and villages in India.

TEXTS 45–47

praviśya tat tīrtha-varam

ādi-rājaḥ sahātmajaḥ

dadarśa munim āsīnaṁ

tasmin huta-hutāśanam

vidyotamānaṁ vapuṣā

tapasy ugra-yujā ciram

nātikṣāmaṁ bhagavataḥ

snigdhāpāṅgāvalokanāt

tad-vyāhṛtāmṛta-kalā-

pīyūṣa-śravaṇena ca

prāṁśuṁ padma-palāśākṣaṁ

jaṭilaṁ cīra-vāsasam

upasaṁśritya malinaṁ

yathārhaṇam asaṁskṛtam

SYNONYMS

praviśya-entering; tat-that; tīrtha-varam-best of sacred places; ādi-rājaḥ-the first monarch (Svāyambhuva Manu); saha-ātmajaḥ-along with his daughter; dadarśa-saw; munim-the sage; āsīnam-sitting; tasmin-in the hermitage; huta-being offered oblations; huta-aśanam-the sacred fire; vidyotamānam-shining brilliantly; vapuṣā-by his body; tapasi-in penance; ugra-terribly; yujā-engaged in yoga; ciram-for a long time; na-not; atikṣāmam-very emaciated; bhagavataḥ-of the Lord; snigdha-affectionate; apāṅga-sidelong; avalokanāt-from the glance; tat-of Him; vyāhṛta-from the words; amṛta-kalā-moonlike; pīyūṣa-the nectar; śravaṇena-by hearing; ca-and; prāṁśum-tall; padma-lotus flower; palāśa-petal; akṣam-eyes; jaṭilam-matted locks; cīra-vāsasam-having rags for clothes; upasaṁśritya-having approached; malinam-soiled; yathā-like; arhaṇam-gem; asaṁskṛtam-unpolished.

Entering that most sacred spot with his daughter and going near the sage, the first monarch, Svāyambhuva Manu, saw the sage sitting in his hermitage, having just propitiated the sacred fire by pouring oblations into it. His body shone most brilliantly; though he had engaged in austere penance for a long time, he was not emaciated, for the Lord had cast His affectionate sidelong glance upon him and he had also heard the nectar flowing from the moonlike words of the Lord. The sage was tall, his eyes were large, like the petals of a lotus, and he had matted locks on his head. He was clad in rags. Svāyambhuva Manu approached and saw him to be somewhat soiled, like an unpolished gem.

Here are some descriptions of a brahmacārī-yogī. In the morning, the first duty of a brahmacārī seeking spiritual elevation is huta-hutāśana, to offer sacrificial oblations to the Supreme Lord. Those engaged in brahmacarya cannot sleep until seven or nine o'clock in the morning. They must rise early in the morning, at least one and a half hours before the sun rises, and offer oblations, or in this age, they must chant the holy name of the Lord, Hare Kṛṣṇa. As referred to by Lord Caitanya, kalau nāsty eva nāsty eva nāsty eva gatir anyathā: there is no other alternative, no other alternative, no other alternative, in this age, to chanting the holy name of the Lord. The brahmacārī must rise early in the morning and, after placing himself, should chant the holy name of the Lord. From the very features of the sage, it appeared that he had undergone great austerities; that is the sign of one observing brahmacarya, the vow of celibacy. If one lives otherwise, it will be manifest in the lust visible in his face and body. The word vidyotamānam indicates that the brahmacārī feature showed in his body. That is the certificate that one has undergone great austerity in yoga. A drunkard or smoker or sex-monger can never be eligible to practice yoga. Generally yogīs look very skinny because of their not being comfortably situated, but Kardama Muni was not emaciated, for he had seen the Supreme Personality of Godhead face to face. Here the word snigdhāpāṅgāvalokanāt means that he was fortunate enough to see the Supreme Lord face to face. He looked healthy because he had directly received the nectarean sound vibrations from the lotus lips of the Personality of Godhead. Similarly, one who hears the transcendental sound vibration of the holy name of the Lord, Hare Kṛṣṇa, also improves in health. We have actually seen that many brahmacārīs and gṛhasthas connected with the International Society for Krishna Consciousness have improved in health, and a luster has come to their faces. It is essential that a brahmacārī engaged in spiritual advancement look very healthy and lustrous. The comparison of the sage to an unpolished gem is very appropriate. Even if a gem just taken from a mine looks unpolished, the luster of the gem cannot be stopped. Similarly, although Kardama was not properly dressed and his body was not properly cleansed, his overall appearance was gemlike.

TEXT 48

athoṭajam upāyātaṁ

nṛdevaṁ praṇataṁ puraḥ

saparyayā paryagṛhṇāt

pratinandyānurūpayā

SYNONYMS

atha-then; uṭajam-the hermitage; upāyātam-approached; nṛdevam-the monarch; praṇatam-bowed down; puraḥ-in front; saparyayā-with honor; paryagṛhṇāt-received him; pratinandya-greeting him; anurūpayā-befitting the King's position.

Seeing that the monarch had come to his hermitage and was bowing before him, the sage greeted him with benediction and received him with due honor.

Emperor Svāyambhuva Manu not only approached the cottage of dried leaves possessed by the hermit Kardama but also offered respectful obeisances unto him. Similarly, it was the duty of the hermit to offer blessings to kings who used to approach his hermitage in the jungle.

TEXT 49

gṛhītārhaṇam āsīnaṁ

saṁyataṁ prīṇayan muniḥ

smaran bhagavad-ādeśam

ity āha ślakṣṇayā girā

SYNONYMS

gṛhīta-received; arhaṇam-honor; āsīnam-seated; saṁyatam-remained silent; prīṇayan-delighting; muniḥ-the sage; smaran-remembering; bhagavat-of the Lord; ādeśam-the order; iti-thus; āha-spoke; ślakṣṇayā-sweet; girā-with a voice.

After receiving the sage's attention, the King sat down and was silent. Recalling the instructions of the Lord, Kardama then spoke to the King as follows, delighting him with his sweet accents.

TEXT 50

nūnaṁ caṅkramaṇaṁ deva

satāṁ saṁrakṣaṇāya te

vadhāya cāsatāṁ yas tvaṁ

hareḥ śaktir hi pālinī

SYNONYMS

nūnam-surely; caṅkramaṇam-the tour; deva-O lord; satām-of the virtuous; saṁrakṣaṇāya-for the protection; te-your; vadhāya-for killing; ca-and; asatām-of the demons; yaḥ-the person who; tvam-you; hareḥ-of the Supreme Personality of Godhead; śaktiḥ-the energy; hi-since; pālinī-protecting.

The tour you have undertaken, O lord, is surely intended to protect the virtuous and kill the demons, since you embody the protecting energy of Śrī Hari.

It appears from many Vedic literatures, especially histories like Śrīmad-Bhāgavatam and the purāṇas, that the pious kings of old used to tour their kingdoms in order to give protection to the pious citizens and to chastise or kill the impious. Sometimes they used to kill animals in the forests to practice the killing art because without such practice they would not be able to kill the undesirable elements. Kṣatriyas are allowed to commit violence in that way because violence for a good purpose is a part of their duty. Here two terms are clearly mentioned: vadhāya, "for the purpose of killing," and asatām, "those who are undesirable." The protecting energy of the king is supposed to be the energy of the Supreme Lord. In Bhagavad-gītā (4.8) the Lord says, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The Lord descends to give protection to the pious and to kill the demons. The potency, therefore, to give protection to the pious and kill the demons or undesirables is directly an energy from the Supreme Lord, and the king or the chief executive of the state is supposed to possess such energy. In this age it is very difficult to find such a head of state who is expert in killing the undesirables. Modern heads of state sit very nicely in their palaces and try without reason to kill innocent persons.

TEXT 51

yo 'rkendv-agnīndra-vāyūnāṁ

yama-dharma-pracetasām

rūpāṇi sthāna ādhatse

tasmai śuklāya te namaḥ

SYNONYMS

yaḥ-you who; arka-of the sun; indu-of the moon; agni-of Agni, the fire-god; indra-of Indra, the lord of heaven; vāyūnām-of Vāyu, the wind-god; yama-of Yama, the god of punishment; dharma-of Dharma, the god of piety; pracetasām-and of Varuṇa, the god of the waters; rūpāṇi-the forms; sthāne-when necessary; ādhatse-you assume; tasmai-unto Him; śuklāya-unto Lord Viṣṇu; te-unto you; namaḥ-obeisances.

You assume, when necessary, the part of the sun-god; the moon-god; Agni, the god of fire; Indra, the lord of paradise; Vāyu, the wind-god; Yama, the god of punishment; Dharma, the god of piety; and Varuṇa, the god presiding over the waters. All obeisances to you, who are none other than Lord Viṣṇu!

Since the sage Kardama was a brāhmaṇa and Svāyambhuva was a kṣatriya, the sage was not supposed to offer obeisances to the King because socially his position was greater than the King's. But he offered his obeisances to Svāyambhuva Manu because as Manu, king and emperor, he was the representative of the Supreme Lord. The Supreme Lord is always worshipable, regardless of whether one is a brāhmaṇa, a kṣatriya or a śūdra. As the representative of the Supreme Lord, the King deserved respectful obeisances from everyone.

TEXTS 52–54

na yadā ratham āsthāya

jaitraṁ maṇi-gaṇārpitam

visphūrjac-caṇḍa-kodaṇḍo

rathena trāsayann aghān

sva-sainya-caraṇa-kṣuṇṇaṁ

vepayan maṇḍalaṁ bhuvaḥ

vikarṣan bṛhatīṁ senāṁ

paryaṭasy aṁśumān iva

tadaiva setavaḥ sarve

varṇāśrama-nibandhanāḥ

bhagavad-racitā rājan

bhidyeran bata dasyubhiḥ

SYNONYMS

na-not; yadā-when; ratham-the chariot; āsthāya-having mounted; jaitram-victorious; maṇi-of jewels; gaṇa-with clusters; arpitam-bedecked; visphūrjat-twanging; caṇḍa-a fearful sound just to punish the criminals; kodaṇḍaḥ-bow; rathena-by the presence of such a chariot; trāsayan-threatening; aghān-all the culprits; sva-sainya-of your soldiers; caraṇa-by the feet; kṣuṇṇam-trampled; vepayan-causing to tremble; maṇḍalam-the globe; bhuvaḥ-of the earth; vikarṣan-leading; bṛhatīm-huge; senām-army; paryaṭasi-you roam about; aṁśumān-the brilliant sun; iva-like; tadā-then; eva-certainly; setavaḥ-religious codes; sarve-all; varṇa-of varṇas; āśrama-of āśramas; nibandhanāḥ-obligations; bhagavat-by the Lord; racitāḥ-created; rājan-O King; bhidyeran-they would be broken; bata-alas; dasyubhiḥ-by rogues.

If you did not mount your victorious jeweled chariot, whose mere presence threatens culprits, if you did not produce fierce sounds by the twanging of your bow, and if you did not roam about the world like the brilliant sun, leading a huge army whose trampling feet cause the globe of the earth to tremble, then all the moral laws governing the varṇas and āśramas created by the Lord Himself would be broken by the rogues and rascals.

It is the duty of a responsible king to protect the social and spiritual orders in human society. The spiritual orders are divided into four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa-and the social orders, according to work and qualification, are made up of the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras. These social orders, according to the different grades of work and qualification, are described in Bhagavad-gītā. Unfortunately, for want of proper protection by responsible kings, the system of social and spiritual orders has now become a hereditary caste system. But this is not the actual system. Human society means that society which is making progress toward spiritual realization. The most advanced human society was known as ārya; ārya refers to those who are advancing. So the question is, "Which society is advancing?" Advancement does not mean creating material "necessities" unnecessarily and thus wasting human energy in aggravation over so-called material comforts. Real advancement is advancement toward spiritual realization, and the community which acted toward this end was known as the Āryan civilization. The intelligent men, the brāhmaṇas, as exemplified by Kardama Muni, were engaged in advancing the spiritual cause, and kṣatriyas like Emperor Svāyambhuva used to rule the country and insure that all facilities for spiritual realization were nicely provided. It is the duty of the king to travel all over the country and see that everything is in order. Indian civilization on the basis of the four varṇas and āśramas deteriorated because of her dependency on foreigners, or those who did not follow the civilization of varṇāśrama. Thus the varṇāśrama system has now been degraded into the caste system.

The institution of four varṇas and four āśramas is confirmed herewith to be bhagavad-racita, which means "designed by the Supreme Personality of Godhead." In Bhagavad-gītā this is also confirmed: cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. The Lord says that the institution of four varṇas and four āśramas "is created by Me." Anything created by the Lord cannot be closed or covered. The divisions of varṇas and āśramas will continue to exist, either in their original form or in degraded form, but because they are created by the Lord, the Supreme Personality of Godhead, they cannot be extinguished. They are like the sun, a creation of God, and therefore will remain. Either covered by clouds or in a clear sky, the sun will continue to exist. Similarly, when the varṇāśrama system becomes degraded, it appears as a hereditary caste system, but in every society there is an intelligent class of men, a martial class, a mercantile class and a laborer class. When they are regulated for cooperation among communities according to the Vedic principles, then there is peace and spiritual advancement. But when there is hatred and malpractice and mutual mistrust in the caste system, the whole system becomes degraded, and as stated herein, it creates a deplorable state. At the present moment, the entire world is in this deplorable condition because of giving rights to so many interests. This is due to the degradation of the four castes of varṇas and āśramas.

TEXT 55

adharmaś ca samedheta

lolupair vyaṅkuśair nṛbhiḥ

śayāne tvayi loko 'yaṁ

dasyu-grasto vinaṅkṣyati

SYNONYMS

adharmaḥ-unrighteousness; ca-and; samedheta-would flourish; lolupaiḥ-simply hankering after money; vyaṅkuśaiḥ-uncontrolled; nṛbhiḥ-by men; śayāne tvayi-when you lie down for rest; lokaḥ-world; ayam-this; dasyu-by the miscreants; grastaḥ-attacked; vinaṅkṣyati-it will perish.

If you gave up all thought of the world's situation, unrighteousness would flourish, for men who hanker only after money would be unopposed. Such miscreants would attack, and the world would perish.

Because the scientific division of four varṇas and four āśramas is now being extinguished, the entire world is being governed by unwanted men who have no training in religion, politics or social order, and it is in a very deplorable condition. In the institution of four varṇas and four āśramas there are regular training principles for the different classes of men. Just as, in the modern age, there is a necessity for engineers, medical practitioners and electricians, and they are properly trained in different scientific institutions, similarly, in former times, the higher social orders, namely the intelligent class (the brāhmaṇas), the ruling class (the kṣatriyas) and the mercantile class (the vaiśyas), were properly trained. Bhagavad-gītā describes the duties of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. When there is no such training, one simply claims that because he is born in a brāhmaṇa or kṣatriya family, he is therefore a brāhmaṇa or a kṣatriya, even though he performs the duties of a śūdra. Such undue claims to being a higher-caste man make the system of scientific social orders into a caste system, completely degrading the original system. Thus society is now in chaos, and there is neither peace nor prosperity. It is clearly stated herein that unless there is the vigilance of a strong king, impious, unqualified men will claim a certain status in society, and that will make the social order perish.

TEXT 56

athāpi pṛcche tvāṁ vīra

yad-arthaṁ tvam ihāgataḥ

tad vayaṁ nirvyalīkena

pratipadyāmahe hṛdā

SYNONYMS

atha api-in spite of all this; pṛcche-I ask; tvām-you; vīra-O valiant King; yat-artham-the purpose; tvam-you; iha-here; āgataḥ-have come; tat-that; vayam-we; nirvyalīkena-without reservation; pratipadyāmahe-we shall carry out; hṛdā-with heart and soul.

In spite of all this, I ask you, O valiant King, the purpose for which you have come here. Whatever it may be, we shall carry it out without reservation.

When a guest comes to a friend's house, it is understood that there is some special purpose. Kardama Muni could understand that such a great king as Svāyambhuva, although traveling to inspect the condition of his kingdom, must have had some special purpose to come to his hermitage. Thus he prepared himself to fulfill the King's desire. Formerly it was customary that the sages used to go to the kings and the kings used to visit the sages in their hermitages; each was glad to fulfill the other's purpose. This reciprocal relationship is called bhakti-kārya. There is a nice verse describing the relationship of mutual beneficial interest between the brāhmaṇa and the kṣatriya (kṣatraṁ dvijatvam). Kṣatram means "the royal order," and dvijatvam means "the brahminical order." The two were meant for mutual interest. The royal order would give protection to the brāhmaṇas for the cultivation of spiritual advancement in society, and the brāhmaṇas would give their valuable instruction to the royal order on how the state and the citizens can gradually be elevated in spiritual perfection.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Manu and Kardama."

Chapter Twenty-two

The Marriage of Kardama Muni and Devahūti

TEXT 1

maitreya uvāca

evam āviṣkṛtāśeṣa-

guṇa-karmodayo munim

savrīḍa iva taṁ samrāḍ

upāratam uvāca ha

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; evam-thus; āviṣkṛta-having been described; aśeṣa-all; guṇa-of the virtues; karma-of the activities; udayaḥ-the greatness; munim-the great sage; sa-vrīḍaḥ-feeling modest; iva-as though; tam-him (Kardama); samrāṭ-Emperor Manu; upāratam-silent; uvāca ha-addressed.

Śrī Maitreya said: After describing the greatness of the Emperor's manifold qualities and activities, the sage became silent, and the Emperor, feeling modesty, addressed him as follows.

TEXT 2

manur uvāca

brahmāsṛjat sva-mukhato

yuṣmān ātma-parīpsayā

chandomayas tapo-vidyā-

yoga-yuktān alampaṭān

SYNONYMS

manuḥ-Manu; uvāca-said; brahmā-Lord Brahmā; asṛjat-created; sva-mukhataḥ-from his face; yuṣmān-you (brāhmaṇas); ātma-parīpsayā-to protect himself by expanding; chandaḥ-mayaḥ-the form of the Vedas; tapaḥ-vidyā-yoga-yuktān-full of austerity, knowledge and mystic power; alampaṭān-averse to sense gratification.

Manu replied: To expand himself in Vedic knowledge, Lord Brahmā, the personified Veda, from his face created you, the brāhmaṇas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.

The purpose of the Vedas is to propagate the transcendental knowledge of the Absolute Truth. The brāhmaṇas were created from the mouth of the Supreme Person, and therefore they are meant to spread the knowledge of the Vedas in order to spread the glories of the Lord. In Bhagavad-gītā also Lord Kṛṣṇa says that all the Vedas are meant for understanding the Supreme Personality of Godhead. It is especially mentioned here (yoga-yuktān alampaṭān) that brāhmaṇas are full of mystic power and are completely averse to sense gratification. Actually there are two kinds of occupations. One occupation, in the material world, is sense gratification, and the other occupation is spiritual activity-to satisfy the Lord by His glorification. Those who engage in sense gratification are called demons, and those who spread the glorification of the Lord or satisfy the transcendental senses of the Lord are called demigods. It is specifically mentioned here that the brāhmaṇas are created from the face of the cosmic personality, or virāṭ-puruṣa; similarly the kṣatriyas are said to be created from His arms, the vaiśyas are created from His waist, and the śūdras are created from His legs. Brāhmaṇas are especially meant for austerity, learning and knowledge and are averse to all kinds of sense gratification.

TEXT 3

tat-trāṇāyāsṛjac cāsmān

doḥ-sahasrāt sahasra-pāt

hṛdayaṁ tasya hi brahma

kṣatram aṅgaṁ pracakṣate

SYNONYMS

tat-trāṇāya-for the protection of the brāhmaṇas; asṛjat-created; ca-and; asmān-us (kṣatriyas); doḥ-sahasrāt-from His thousand arms; sahasra-pāt-the thousand-legged Supreme Being (the universal form); hṛdayam-heart; tasya-His; hi-for; brahma-brāhmaṇas; kṣatram-the kṣatriyas; aṅgam-arms; pracakṣate-are spoken of.

For the protection of the brāhmaṇas, the thousand-legged Supreme Being created us, the kṣatriyas, from His thousand arms. Hence the brāhmaṇas are said to be His heart and the kṣatriyas His arms.

Kṣatriyas are specifically meant to maintain the brāhmaṇas because if the brāhmaṇas are protected, then the head of civilization is protected. Brāhmaṇas are supposed to be the head of the social body; if the head is clear and has not gone mad, then everything is in proper position. The Lord is described thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The purport of this prayer is that the Lord specifically protects the brāhmaṇas and the cows, and then He protects all other members of society (jagad-dhitāya). It is His will that universal welfare work depends on the protection of cows and brāhmaṇas; thus brahminical culture and cow protection are the basic principles for human civilization. Kṣatriyas are especially meant to protect the brāhmaṇas, as is the supreme will of the Lord: go-brāhmaṇa-hitāya ca. As, within the body, the heart is a very important part, so the brāhmaṇas are also the important element in human society. The kṣatriyas are more like the whole body; even though the whole body is bigger than the heart, the heart is more important.

TEXT 4

ato hy anyonyam ātmānaṁ

brahma kṣatraṁ ca rakṣataḥ

rakṣati smāvyayo devaḥ

sa yaḥ sad-asad-ātmakaḥ

SYNONYMS

ataḥ-hence; hi-certainly; anyonyam-each other; ātmānam-the self; brahma-the brāhmaṇas; kṣatram-the kṣatriyas; ca-and; rakṣataḥ-protect; rakṣati sma-protects; avyayaḥ-immutable; devaḥ-the Lord; saḥ-He; yaḥ-who; sat-asat-ātmakaḥ-the form of the cause and effect.

That is why the brāhmaṇas and kṣatriyas protect each other, as well as themselves; and the Lord Himself, who is both the cause and effect and is yet immutable, protects them through each other.

The entire social structure of varṇa and āśrama is a cooperative system meant to uplift all to the highest platform of spiritual realization. The brāhmaṇas are intended to be protected by the kṣatriyas, and the kṣatriyas also are intended to be enlightened by the brāhmaṇas. When the brāhmaṇas and kṣatriyas cooperate nicely, the other subordinate divisions, the vaiśyas, or mercantile people, and the śūdras, or laborer class, automatically flourish. The entire elaborate system of Vedic society was therefore based on the importance of the brāhmaṇas and kṣatriyas. The Lord is the real protector, but He is unattached to the affairs of protection. He creates brāhmaṇas for the protection of the kṣatriyas, and kṣatriyas for the protection of the brāhmaṇas. He remains aloof from all activities; therefore, He is called nirvikāra, "without activity." He has nothing to do. He is so great that He does not perform action personally, but His energies act. The brāhmaṇas and kṣatriyas, and anything that we see, are different energies acting upon one another.

Although individual souls are all different, the Superself, or Supersoul, is the Supreme Personality of Godhead. Individually one's self may differ from others in certain qualities and may engage in different activities, such as those of a brāhmaṇa, kṣatriya or vaiśya, but when there is complete cooperation among different individual souls, the Supreme Personality of Godhead as Supersoul, Paramātmā, being one in every individual soul, is pleased and gives them all protection. As stated before, the brāhmaṇas are produced from the mouth of the Lord, and the kṣatriyas are produced from the chest or arms of the Lord. If the different castes or social sections, although apparently differently occupied in different activities, nevertheless act in full cooperation, then the Lord is pleased. This is the idea of the institution of four varṇas and four āśramas. If the members of different āśramas and varṇas cooperate fully in Kṛṣṇa consciousness, then society is well protected by the Lord, without doubt.

In Bhagavad-gītā it is stated that the Lord is the proprietor of all different bodies. The individual soul is the proprietor of his individual body, but the Lord clearly states, "My dear Bhārata, you must know that I am also kṣetra jña. " Kṣetra jña means "the knower or proprietor of the body." The individual soul is the proprietor of the individual body, but the Supersoul, the Personality of Godhead, Kṛṣṇa, is the proprietor of all bodies everywhere. He is the proprietor not only of human bodies but of birds, beasts and all other entities, not only on this planet but on other planets also. He is the supreme proprietor; therefore He does not become divided by protecting the different individual souls. He remains one and the same. That the sun appears on top of everyone's head when at the meridian does not imply that the sun becomes divided. One man thinks that the sun is on his head only, whereas five thousand miles away another man is thinking that the sun is only on his head. Similarly, the Supersoul, the Supreme Personality of Godhead, is one, but He appears to individually oversee each individual soul. This does not mean that the individual soul and the Supersoul are one. They are one in quality, as spirit soul, but the individual soul and Supersoul are different.

TEXT 5

tava sandarśanād eva

cchinnā me sarva-saṁśayāḥ

yat svayaṁ bhagavān prītyā

dharmam āha rirakṣiṣoḥ

SYNONYMS

tava-your; sandarśanāt-by sight; eva-only; chinnāḥ-resolved; me-my; sarva-saṁśayāḥ-all doubts; yat-inasmuch as; svayam-personally; bhagavān-Your Lordship; prītyā-lovingly; dharmam-duty; āha-explained; rirakṣiṣoḥ-of a king anxious to protect his subjects.

Now I have resolved all my doubts simply by meeting you, for Your Lordship has very kindly and clearly explained the duty of a king who desires to protect his subjects.

Manu described herewith the result of seeing a great saintly person. Lord Caitanya says that one should always try to associate with saintly persons because if one establishes a proper association with a saintly person, even for a moment, one attains all perfection. Somehow or other, if one meets a saintly person and achieves his favor, then the entire mission of one's human life is fulfilled. In our personal experience we have actual proof of this statement of Manu. Once we had the opportunity to meet Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, and on first sight he requested this humble self to preach his message in the Western countries. There was no preparation for this, but somehow or other he desired it, and by his grace we are now engaged in executing his order, which has given us a transcendental occupation and has saved and liberated us from the occupation of material activities. Thus it is actually a fact that if one meets a saintly person completely engaged in transcendental duties and achieves his favor, then one's life mission becomes complete. What is not possible to achieve in thousands of lives can be achieved in one moment if there is an opportunity to meet a saintly person. It is therefore enjoined in Vedic literature that one should always try to associate with saintly persons and try to disassociate oneself from the common man, because by one word of a saintly person one can be liberated from material entanglement. A saintly person has the power, because of his spiritual advancement, to give immediate liberation to the conditioned soul. Here Manu admits that all his doubts are now over because Kardama has very kindly described the different duties of individual souls.

TEXT 6

diṣṭyā me bhagavān dṛṣṭo

durdarśo yo 'kṛtātmanām

diṣṭyā pāda-rajaḥ spṛṣṭaṁ

śīrṣṇā me bhavataḥ śivam

SYNONYMS

diṣṭyā-by good fortune; me-my; bhagavān-all-powerful; dṛṣṭaḥ-is seen; durdarśaḥ-not easily seen; yaḥ-who; akṛta-ātmanām-of those who have not controlled the mind and senses; diṣṭyā-by my good fortune; pāda-rajaḥ-the dust of the feet; spṛṣṭam-is touched; śīrṣṇā-by the head; me-my; bhavataḥ-your; śivam-causing all auspiciousness.

It is my good fortune that I have been able to see you, for you cannot easily be seen by persons who have not subdued the mind or controlled the senses. I am all the more fortunate to have touched with my head the blessed dust of your feet.

The perfection of transcendental life can be achieved simply by touching the holy dust of the lotus feet of a holy man. In the Bhāgavatam it is said, mahat-pāda-rajo-'bhiṣekam, which means to be blessed by the holy dust of the lotus feet of a mahat, a great devotee. As stated in Bhagavad-gītā, mahātmānas tu: those who are great souls are under the spell of spiritual energy, and their symptom is that they fully engage in Kṛṣṇa consciousness for the service of the Lord. Therefore they are called mahat. Unless one is fortunate enough to have the dust of the lotus feet of a mahātmā on one's head, there is no possibility of perfection in spiritual life.

The paramparā system of disciplic succession is very important as a means of spiritual success. One becomes a mahat by the grace of his mahat spiritual master. If one takes shelter of the lotus feet of a great soul, there is every possibility of one's also becoming a great soul. When Mahārāja Rahūgaṇa asked Jaḍa Bharata about his wonderful achievement of spiritual success, he replied to the King that spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyāsī or offering sacrifices as recommended in the scriptures. These methods are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahātmā. In Viśvanātha Cakravartī Ṭhākura's eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, one has no access to spiritual perfection. Here the word akṛtātmanām is very significant. Ātmā means "body," "soul," or "mind," and akṛtātmā means the common man, who cannot control the senses or the mind. Because the common man is unable to control the senses and the mind, it is his duty to seek the shelter of a great soul or a great devotee of the Lord and just try to please him. That will make his life perfect. A common man cannot rise to the topmost stage of spiritual perfection simply by following the rituals and religious principles. He has to take shelter of a bona fide spiritual master and work under his direction faithfully and sincerely; then he becomes perfect, without a doubt.

TEXT 7

diṣṭyā tvayānuśiṣṭo 'haṁ

kṛtaś cānugraho mahān

apāvṛtaiḥ karṇa-randhrair

juṣṭā diṣṭyośatīr giraḥ

SYNONYMS

diṣṭyā-luckily; tvayā-by you; anuśiṣṭaḥ-instructed; aham-I; kṛtaḥ-bestowed; ca-and; anugrahaḥ-favor; mahān-great; apāvṛtaiḥ-open; karṇa-randhraiḥ-with the holes of the ears; juṣṭāḥ-received; diṣṭyā-by good fortune; uśatīḥ-pure; giraḥ-words.

I have fortunately been instructed by you, and thus great favor has been bestowed upon me. I thank God that I have listened with open ears to your pure words.

Śrīla Rūpa Gosvāmī has given directions, in his Bhakti-rasāmṛta-sindhu, on how to accept a bona fide spiritual master and how to deal with him. First, the desiring candidate must find a bona fide spiritual master, and then he must very eagerly receive instructions from him and execute them. This is reciprocal service. A bona fide spiritual master or saintly person always desires to elevate a common man who comes to him. Because everyone is under the delusion of māyā and is forgetful of his prime duty, Kṛṣṇa consciousness, a saintly person always desires that everyone become a saintly person. It is the function of a saintly person to invoke Kṛṣṇa consciousness in every forgetful common man.

Manu said that since he was advised and instructed by Kardama Muni, he was very much favored. He considered himself lucky to receive the message by aural reception. It is especially mentioned here that one should be very inquisitive to hear with open ears from the authorized source of the bona fide spiritual master. How is one to receive? One should receive the transcendental message by aural reception. The word karṇa-randhraiḥ means "through the holes of the ears." The favor of the spiritual master is not received through any other part of the body but the ears. This does not mean, however, that the spiritual master gives a particular type of mantra through the ears in exchange for some dollars and if the man meditates on that he achieves perfection and becomes God within six months. Such reception through the ears is bogus. The real fact is that a bona fide spiritual master knows the nature of a particular man and what sort of duties he can perform in Kṛṣṇa consciousness, and he instructs him in that way. He instructs him through the ear, not privately, but publicly. "You are fit for such and such work in Kṛṣṇa consciousness. You can act in this way." One person is advised to act in Kṛṣṇa consciousness by working in the Deities' room, another is advised to act in Kṛṣṇa consciousness by performing editorial work, another is advised to do preaching work, and another is advised to carry out Kṛṣṇa consciousness in the cooking department. There are different departments of activity in Kṛṣṇa consciousness, and a spiritual master, knowing the particular ability of a particular man, trains him in such a way that by his tendency to act he becomes perfect. Bhagavad-gītā makes it clear that one can attain the highest perfection of spiritual life simply by offering service according to his ability, just as Arjuna served Kṛṣṇa by his ability in the military art. Arjuna offered his service fully as a military man, and he became perfect. Similarly, an artist can attain perfection simply by performing artistic work under the direction of the spiritual master. If one is a literary man, he can write articles and poetry for the service of the Lord under the direction of the spiritual master. One has to receive the message of the spiritual master regarding how to act in one's capacity, for the spiritual master is expert in giving such instructions.

This combination, the instruction of the spiritual master and the faithful execution of the instruction by the disciple, makes the entire process perfect. Śrīla Viśvanātha Cakravartī Ṭhākura describes in his explanation of the verse in Bhagavad-gītā, vyavasāyātmikā buddhiḥ, that one who wants to be certain to achieve spiritual success must take the instruction from the spiritual master as to what his particular function is. He should faithfully try to execute that particular instruction and should consider that his life and soul. The faithful execution of the instruction which he receives from the spiritual master is the only duty of a disciple, and that will bring him perfection. One should be very careful to receive the message from the spiritual master through the ears and execute it faithfully. That will make one's life successful.

TEXT 8

sa bhavān duhitṛ-sneha-

parikliṣṭātmano mama

śrotum arhasi dīnasya

śrāvitaṁ kṛpayā mune

SYNONYMS

saḥ-yourself; bhavān-Your Honor; duhitṛ-sneha-by affection for my daughter; parikliṣṭa-ātmanaḥ-whose mind is agitated; mama-my; śrotum-to listen; arhasi-be pleased; dīnasya-of my humble self; śrāvitam-to the prayer; kṛpayā-graciously; mune-O sage.

O great sage, graciously be pleased to listen to the prayer of my humble self, for my mind is troubled by affection for my daughter.

When a disciple is perfectly in consonance with the spiritual master, having received his message and executed it perfectly and sincerely, he has a right to ask a particular favor from the spiritual master. Generally a pure devotee of the Lord or a pure disciple of a bona fide spiritual master does not ask any favor either from the Lord or the spiritual master, but even if there is a need to ask a favor from the spiritual master, one cannot ask that favor without satisfying him fully. Svāyambhuva Manu wanted to disclose his mind regarding the function he wanted to execute due to affection for his daughter.

TEXT 9

priyavratottānapadoḥ

svaseyaṁ duhitā mama

anvicchati patiṁ yuktaṁ

vayaḥ-śīla-guṇādibhiḥ

SYNONYMS

priyavrata-uttānapadoḥ-of Priyavrata and Uttānapāda; svasā-sister; iyam-this; duhitā-daughter; mama-my; anvicchati-is seeking; patim-husband; yuktam-suited; vayaḥ-śīla-guṇa-ādibhiḥ-by age, character, good qualities, etc.

My daughter is the sister of Priyavrata and Uttānapāda. She is seeking a suitable husband in terms of age, character and good qualities.

The grown-up daughter of Svāyambhuva Manu, Devahūti, had good character and was well qualified; therefore she was searching for a suitable husband just befitting her age, qualities and character. The purpose of Manu's introducing his daughter as the sister of Priyavrata and Uttānapāda, two great kings, was to convince the sage that the girl came from a great family. She was his daughter and at the same time the sister of kṣatriyas; she did not come from a lower-class family. Manu therefore offered her to Kardama as just suitable for his purpose. It is clear that although the daughter was mature in age and qualities, she did not go out and find her husband independently. She expressed her desire for a suitable husband corresponding to her character, age and quality, and the father himself, out of affection for his daughter, took charge of finding such a husband.

TEXT 10

yadā tu bhavataḥ śīla-

śruta-rūpa-vayo-guṇān

aśṛṇon nāradād eṣā

tvayy āsīt kṛta-niścayā

SYNONYMS

yadā-when; tu-but; bhavataḥ-your; śīla-noble character; śruta-learning; rūpa-beautiful appearance; vayaḥ-youth; guṇān-virtues; aśṛṇot-heard; nāradāt-from Nārada Muni; eṣā-Devahūti; tvayi-in you; āsīt-became; kṛta-niścayā-fixed in determination.

The moment she heard from the sage Nārada of your noble character, learning, beautiful appearance, youth and other virtues, she fixed her mind upon you.

The girl Devahūti did not personally see Kardama Muni, nor did she personally experience his character or qualities, since there was no social intercourse by which she could gain such understanding. But she heard about Kardama Muni from the authority of Nārada Muni. Hearing from an authority is a better experience than gaining personal understanding. She heard from Nārada Muni that Kardama Muni was just fit to be her husband; therefore she became fixed in her heart that she would marry him, and she expressed her desire to her father, who therefore brought her before him.

TEXT 11

tat pratīccha dvijāgryemāṁ

śraddhayopahṛtāṁ mayā

sarvātmanānurūpāṁ te

gṛhamedhiṣu karmasu

SYNONYMS

tat-therefore; pratīccha-please accept; dvija-agrya-O best of the brāhmaṇas; imām-her; śraddhayā-with faith; upahṛtām-offered as a presentation; mayā-by me; sarva-ātmanā-in every way; anurūpām-suitable; te-for you; gṛha-medhiṣu-in the household; karmasu-duties.

Therefore please accept her, O chief of the brāhmaṇas, for I offer her with faith and she is in every respect fit to be your wife and take charge of your household duties.

The words gṛhamedhiṣu karmasu mean "in household duties." Another word is also used here: sarvātmanānurūpām. The purport is that a wife should not only be equal to her husband in age, character and qualities, but must be helpful to him in his household duties. The household duty of a man is not to satisfy his sense gratification, but to remain with a wife and children and at the same time attain advancement in spiritual life. One who does not do so is not a householder but a gṛhamedhī. Two words are used in Sanskrit literature; one is gṛhastha, and the other is gṛhamedhī. The difference between gṛhamedhī and gṛhastha is that gṛhastha is also an āśrama, or spiritual order, but if one simply satisfies his senses as a householder, then he is a gṛhamedhī. For a gṛhamedhī, to accept a wife means to satisfy the senses, but for a gṛhastha a qualified wife is an assistant in every respect for advancement in spiritual activities. It is the duty of the wife to take charge of household affairs and not to compete with the husband. A wife is meant to help, but she cannot help her husband unless he is completely equal to her in age, character and quality.

TEXT 12

udyatasya hi kāmasya

prativādo na śasyate

api nirmukta-saṅgasya

kāma-raktasya kiṁ punaḥ

SYNONYMS

udyatasya-which has come of itself; hi-in fact; kāmasya-of material desire; prativādaḥ-the denial; na-not; śasyate-to be praised; api-even; nirmukta-of one who is free; saṅgasya-from attachment; kāma-to sensual pleasures; raktasya-of one addicted; kim punaḥ-how much less.

To deny an offering that has come of itself is not commendable even for one absolutely free from all attachment, much less one addicted to sensual pleasure.

In material life everyone is desirous of sense gratification; therefore, a person who gets an object of sense gratification without endeavor should not refuse to accept it. Kardama Muni was not meant for sense gratification, yet he aspired to marry and prayed to the Lord for a suitable wife. This was known to Svāyambhuva Manu. He indirectly convinced Kardama Muni: "You desire a suitable wife like my daughter, and she is now present before you. You should not reject the fulfillment of your prayer; you should accept my daughter."

TEXT 13

ya udyatam anādṛtya

kīnāśam abhiyācate

kṣīyate tad-yaśaḥ sphītaṁ

mānaś cāvajñayā hataḥ

SYNONYMS

yaḥ-who; udyatam-an offering; anādṛtya-rejecting; kīnāśam-from a miser; abhiyācate-begs; kṣīyate-is lost; tat-his; yaśaḥ-reputation; sphītam-widespread; mānaḥ-honor; ca-and; avajñayā-by neglectful behavior; hataḥ-destroyed.

One who rejects an offering that comes of its own accord but later begs a boon from a miser thus loses his widespread reputation, and his pride is humbled by the neglectful behavior of others.

The general procedure of Vedic marriage is that a father offers his daughter to a suitable boy. That is a very respectable marriage. A boy should not go to the girl's father and ask for the hand of his daughter in marriage. That is considered to be humbling one's respectable position. Svāyambhuva Manu wanted to convince Kardama Muni, since he knew that the sage wanted to marry a suitable girl: "I am offering just such a suitable wife. Do not reject the offer, or else, because you are in need of a wife, you will have to ask for such a wife from someone else, who may not behave with you so well. In that case your position will be humbled."

Another feature of this incident is that Svāyambhuva Manu was the emperor, but he went to offer his qualified daughter to a poor brāhmaṇa. Kardama Muni had no worldly possessions-he was a hermit living in the forest-but he was advanced in culture. Therefore, in offering one's daughter to a person, the culture and quality are counted as prominent, not wealth or any other material consideration.

TEXT 14

ahaṁ tvāśṛṇavaṁ vidvan

vivāhārthaṁ samudyatam

atas tvam upakurvāṇaḥ

prattāṁ pratigṛhāṇa me

SYNONYMS

aham-I; tvā-you; aśṛṇavam-heard; vidvan-O wise man; vivāha-artham-for the sake of marriage; samudyatam-prepared; ataḥ-hence; tvam-you; upakurvāṇaḥ-not taken a vow of perpetual celibacy; prattām-offered; pratigṛhāṇa-please accept; me-of me.

Svāyambhuva Manu continued: O wise man, I heard that you were prepared to marry. Please accept her hand, which is being offered to you by me, since you have not taken a vow of perpetual celibacy.

The principle of brahmacarya is celibacy. There are two kinds of brahmacārīs. One is called naiṣṭhika-brahmacārī, which means one who takes a vow of celibacy for his whole life, whereas the other, the upakurvāṇa-brahmacārī, is a brahmacārī who takes the vow of celibacy up to a certain age. For example, he may take the vow to remain celibate up to twenty-five years of age; then, with the permission of his spiritual master, he enters married life. Brahmacarya is student life, the beginning of life in the spiritual orders, and the principle of brahmacarya is celibacy. Only a householder can indulge in sense gratification or sex life, not a brahmacārī. Svāyambhuva Manu requested Kardama Muni to accept his daughter, since Kardama had not taken the vow of naiṣṭhika-brahmacarya. He was willing to marry, and the suitable daughter of a high royal family was presented.

TEXT 15

ṛṣir uvāca

bāḍham udvoḍhu-kāmo 'ham

aprattā ca tavātmajā

āvayor anurūpo 'sāv

ādyo vaivāhiko vidhiḥ

SYNONYMS

ṛṣiḥ-the great sage Kardama; uvāca-said; bāḍham-very well; udvoḍhu-kāmaḥ-desirous to marry; aham-I; aprattā-not promised to anyone else; ca-and; tava-your; ātma-jā-daughter; āvayoḥ-of us two; anurūpaḥ-proper; asau-this; ādyaḥ-first; vaivāhikaḥ-of marriage; vidhiḥ-ritualistic ceremony.

The great sage replied: Certainly I have a desire to marry, and your daughter has not yet married or given her word to anyone. Therefore our marriage according to the Vedic system can take place.

There were many considerations by Kardama Muni before accepting the daughter of Svāyambhuva Manu. Most important is that Devahūti had first of all fixed her mind on marrying him. She did not choose to have any other man as her husband. That is a great consideration because female psychology dictates that when a woman offers her heart to a man for the first time, it is very difficult for her to take it back. Also, she had not married before; she was a virgin girl. All these considerations convinced Kardama Muni to accept her. Therefore he said, "Yes, I shall accept your daughter under religious regulations of marriage." There are different kinds of marriages, of which the first-class marriage is held by inviting a suitable bridegroom for the daughter and giving her in charity, well dressed and well decorated with ornaments, along with a dowry according to the means of the father. There are other kinds of marriage, such as gāndharva marriage and marriage by love, which are also accepted as marriage. Even if one is forcibly kidnapped and later on accepted as a wife, that is also accepted. But Kardama Muni accepted the first-class way of marriage because the father was willing and the daughter was qualified. She had never offered her heart to anyone else. All these considerations made Kardama Muni agree to accept the daughter of Svāyambhuva Manu.

TEXT 16

kāmaḥ sa bhūyān naradeva te 'syāḥ

putryāḥ samāmnāya-vidhau pratītaḥ

ka eva te tanayāṁ nādriyeta

svayaiva kāntyā kṣipatīm iva śriyam

SYNONYMS

kāmaḥ-desire; saḥ-that; bhūyāt-let it be fulfilled; nara-deva-O King; te-your; asyāḥ-this; putryāḥ-of the daughter; samāmnāya-vidhau-in the process of the Vedic scriptures; pratītaḥ-recognized; kaḥ-who; eva-in fact; te-your; tanayām-daughter; na ādriyeta-would not adore; svayā-by her own; eva-alone; kāntyā-bodily luster; kṣipatīm-excelling; iva-as if; śriyam-ornaments.

Let your daughter's desire for marriage, which is recognized in the Vedic scriptures, be fulfilled. Who would not accept her hand? She is so beautiful that by her bodily luster alone she excels the beauty of her ornaments.

Kardama Muni wanted to marry Devahūti in the recognized manner of marriage prescribed in the scriptures. As stated in the Vedic scriptures, the first-class process is to call the bridegroom to the home of the bride and hand her to him in charity with a dowry of necessary ornaments, gold, furniture and other household paraphernalia. This form of marriage is prevalent among higher-class Hindus even today and is declared in the śāstras to confer great religious merit on the bride's father. To give a daughter in charity to a suitable son-in-law is considered to be one of the pious activities of a householder. There are eight forms of marriage mentioned in the scripture Manu-smṛti, but only one process of marriage, brāhma or rājasika marriage, is now current. Other kinds of marriage-by love, by exchange of garlands or by kidnapping the bride-are now forbidden in this Kali age. Formerly, kṣatriyas would, at their pleasure, kidnap a princess from another royal house, and there would he a fight between the kṣatriya and the girl's family; then, if the kidnapper was the winner, the girl would be offered to him for marriage. Even Kṛṣṇa married Rukmiṇī by that process, and some of His sons and grandsons also married by kidnapping. Kṛṣṇa's grandsons kidnapped Duryodhana's daughter, which caused a fight between the Kuru and Yadu families. Afterward, an adjustment was made by the elderly members of the Kuru family. Such marriages were current in bygone ages, but at the present moment they are impossible because the strict principles of kṣatriya life have practically been abolished. Since India has become dependent on foreign countries, the particular influences of her social orders have been lost; now, according to the scriptures, everyone is a śūdra. The so-called brāhmaṇas, kṣatriyas and vaiśyas have forgotten their traditional activities, and in the absence of these activities they are called śūdras. It is said in the scriptures, kalau śūdra-sambhavaḥ. In the age of Kali everyone will be like śūdras. The traditional social customs are not followed in this age, although formerly they were followed strictly.

TEXT 17

yāṁ harmya-pṛṣṭhe kvaṇad-aṅghri-śobhāṁ

vikrīḍatīṁ kanduka-vihvalākṣīm

viśvāvasur nyapatat svād vimānād

vilokya sammoha-vimūḍha-cetāḥ

SYNONYMS

yām-whom; harmya-pṛṣṭhe-on the roof of the palace; kvaṇat-aṅghri-śobhām-whose beauty was heightened by the tinkling ornaments on her feet; vikrīḍatīm-playing; kanduka-vihvala-akṣīm-with eyes bewildered, following her ball; viśvāvasuḥ-Viśvāvasu; nyapatat-fell down; svāt-from his own; vimānāt-from the airplane; vilokya-seeing; sammoha-vimūḍha-cetāḥ-whose mind was stupefied.

I have heard that Viśvāvasu, the great Gandharva, his mind stupefied with infatuation, fell from his airplane after seeing your daughter playing with a ball on the roof of the palace, for she was indeed beautiful with her tinkling ankle bells and her eyes moving to and fro.

It is understood that not only at the present moment but in those days also there were skyscrapers. Herein we find the word harmya-pṛṣṭhe. Harmya means "a very big palatial building." Svād vimānāt means "from his own airplane." It is suggested that private airplanes or helicopters were also current in those days. The Gandharva Viśvāvasu, while flying in the sky, could see Devahūti playing ball on the roof of the palace. Ball playing was also current, but aristocratic girls would not play in a public place. Ball playing and other such pleasures were not meant for ordinary women and girls; only princesses like Devahūti could indulge in such sports. It is described here that she was seen from the flying airplane. This indicates that the palace was very high, otherwise how could one see her from an airplane? The vision was so distinct that the Gandharva Viśvāvasu was bewildered by her beauty and by hearing the sound of her ankle bangles, and being captivated by the sound and beauty, he fell down. Kardama Muni mentioned the incident as he had heard it.

TEXT 18

tāṁ prārthayantīṁ lalanā-lalāmam

asevita-śrī-caraṇair adṛṣṭām

vatsāṁ manor uccapadaḥ svasāraṁ

ko nānumanyeta budho 'bhiyātām

SYNONYMS

tām-her; prārthayantīm-seeking; lalanā-lalāmam-the ornament of women; asevita-śrī-caraṇaiḥ-by those who have not worshiped the feet of Lakṣmī; adṛṣṭām-not seen; vatsām-beloved daughter; manoḥ-of Svāyambhuva Manu; uccapadaḥ-of Uttānapāda; svasāram-sister; kaḥ-what; na anumanyeta-would not welcome; budhaḥ-wise man; abhiyātām-who has come of her own accord.

What wise man would not welcome her, the very ornament of womanhood, the beloved daughter of Svāyambhuva Manu and sister of Uttānapāda? Those who have not worshiped the gracious feet of the goddess of fortune cannot even perceive her, yet she has come of her own accord to seek my hand.

Kardama Muni praised the beauty and qualification of Devahūti in different ways. Devahūti was actually the ornament of all ornamented beautiful girls. A girl becomes beautiful by putting ornaments on her body, but Devahūti was more beautiful than the ornaments; she was considered the ornament of the ornamented beautiful girls. Demigods and Gandharvas were attracted by her beauty. Kardama Muni, although a great sage, was not a denizen of the heavenly planets, but it is mentioned in the previous verse that Viśvāvasu, who came from heaven, was also attracted by the beauty of Devahūti. Besides her personal beauty, she was the daughter of Emperor Svāyambhuva and sister of King Uttānapāda. Who could refuse the hand of such a girl?

TEXT 19

ato bhajiṣye samayena sādhvīṁ

yāvat tejo bibhṛyād ātmano me

ato dharmān pāramahaṁsya-mukhyān

śukla-proktān bahu manye 'vihiṁsrān

SYNONYMS

ataḥ-therefore; bhajiṣye-I shall accept; samayena-on the conditions; sādhvīm-the chaste girl; yāvat-until; tejaḥ-semen; bibhṛyāt-may bear; ātmanaḥ-from my body; me-my; ataḥ-thereafter; dharmān-the duties; pāramahaṁsya-mukhyān-of the best of the paramahaṁsas; śukla-proktān-spoken by Lord Viṣṇu; bahu-much; manye-I shall consider; avihiṁsrān-free from envy.

Therefore I shall accept this chaste girl as my wife, on the condition that after she bears semen from my body, I shall accept the life of devotional service accepted by the most perfect human beings. That process was described by Lord Viṣṇu. It is free from envy.

Kardama Muni expressed his desire for a very beautiful wife to Emperor Svāyambhuva and accepted the Emperor's daughter for marriage. Kardama Muni was in the hermitage practicing complete celibacy as a brahmacārī, and although he had the desire to marry, he did not want to be a householder for the whole span of his life because he was conversant with the Vedic principles of human life. According to Vedic principles, the first part of life should be utilized in brahmacarya for the development of character and spiritual qualities. In the next part of life, one may accept a wife and beget children, but one should not beget children like cats and dogs.

Kardama Muni desired to beget a child who would be a ray of the Supreme Personality of Godhead. One should beget a child who can perform the duties of Viṣṇu, otherwise there is no need to produce children. There are two kinds of children born of good fathers: one is educated in Kṛṣṇa consciousness so that he can be delivered from the clutches of māyā in that very life, and the other is a ray of the Supreme Personality of Godhead and teaches the world the ultimate goal of life. As will be described in later chapters, Kardama Muni begot such a child-Kapila, the incarnation of the Personality of Godhead who enunciated the philosophy of Sāṅkhya. Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Kṛṣṇa consciousness so that the child will not have to come back again to this miserable world. Parents should see to it that the child born of them does not enter the womb of a mother again. Unless one can train a child for liberation in that life, there is no need to marry or produce children. If human society produces children like cats and dogs for the disturbance of social order, then the world becomes hellish, as it has in this age of Kali. In this age, neither parents nor their children are trained; both are animalistic and simply eat, sleep, mate, defend, and gratify their senses. This disorder in social life cannot bring peace to human society. Kardama Muni explains beforehand that he would not associate with the girl Devahūti for the whole duration of his life. He would simply associate with her until she had a child. In other words, sex life should be utilized only to produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya.

After fulfilling his responsibility to produce a nice child, one should take sannyāsa and engage in the perfectional paramahaṁsa stage. paramahaṁsa refers to the most highly elevated perfectional stage of life. There are four stages within sannyāsa life, and paramahaṁsa is the highest order. The Śrīmad-Bhāgavatam is called the paramahaṁsa-saṁhitā, the treatise for the highest class of human beings. The paramahaṁsa is free from envy. In other stages, even in the householder stage of life, there is competition and envy, but since the activities of the human being in the paramahaṁsa stage are completely engaged in Kṛṣṇa consciousness, or devotional service, there is no scope for envy. In the same order as Kardama Muni, about one hundred years ago, Ṭhākura Bhaktivinoda also wanted to beget a child who could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.

TEXT 20

yato 'bhavad viśvam idaṁ vicitraṁ

saṁsthāsyate yatra ca vāvatiṣṭhate

prajāpatīnāṁ patir eṣa mahyaṁ

paraṁ pramāṇaṁ bhagavān anantaḥ

SYNONYMS

yataḥ-from whom; abhavat-emanated; viśvam-creation; idam-this; vicitram-wonderful; saṁsthāsyate-will dissolve; yatra-in whom; ca-and; vā-or; avatiṣṭhate-presently exists; prajā-patīnām-of the Prajāpatis; patiḥ-the Lord; eṣaḥ-this; mahyam-to me; param-highest; pramāṇam-authority; bhagavān-Supreme Lord; anantaḥ-unlimited.

The highest authority for me is the unlimited Supreme Personality of Godhead, from whom this wonderful creation emanates and in whom its sustenance and dissolution rest. He is the origin of all Prajāpatis, the personalities meant to produce living entities in this world.

Kardama Muni was ordered by his father, Prajāpati, to produce children. In the beginning of creation the Prajāpatis were meant to produce the large population which was to reside in the planets of the gigantic universe. But Kardama Muni said that although his father was Prajāpati, who desired him to produce children, actually his origin was the Supreme Personality of Godhead, Viṣṇu, because Viṣṇu is the origin of everything; He is the actual creator of this universe, He is the actual maintainer, and when everything is annihilated, it rests in Him only. That is the conclusion of Śrīmad-Bhāgavatam. For creation, maintenance and annihilation there are the three deities Brahmā, Viṣṇu and Maheśvara (Śiva), but Brahmā and Maheśvara are qualitative expansions of Viṣṇu. Viṣṇu is the central figure. Viṣṇu, therefore, takes charge of maintenance. No one can maintain the whole creation but He. There are innumerable entities, and they have innumerable demands; no one but Viṣṇu can fulfill the innumerable demands of all the innumerable living entities. Brahmā is ordered to create, and Śiva is ordered to annihilate. The middle function, maintenance, is taken charge of by Viṣṇu. Kardama Muni knew very well, by his power in progressive spiritual life, that Viṣṇu, the Personality of Godhead, was his worshipable Deity. Whatever Viṣṇu desired was his duty, and nothing else. He was not prepared to beget a number of children. He would beget only one child, who would help the mission of Viṣṇu. As stated in Bhagavad-gītā, whenever there is a discrepancy in the discharge of religious principles, the Lord descends on the surface of the earth to protect religious principles and to annihilate the miscreants.

Marrying and begetting a child is considered to liquidate one's debts to the family in which one is born. There are many debts which are imposed upon a child just after his birth. There are debts to the family in which one is born, debts to the demigods, debts to the Pitās, debts to the ṛṣis, etc. But if someone engages only in the service of the Supreme Lord, the Personality of Godhead, who is actually worshipable, then even without trying to liquidate other debts, one becomes free from all obligations. Kardama Muni preferred to devote his life as a servant of the Lord in paramahaṁsa knowledge and to beget a child only for that purpose, not to beget numberless children to fill up the vacancies in the universe.

TEXT 21

maitreya uvāca

sa ugra-dhanvann iyad evābabhāṣe

āsīc ca tūṣṇīm aravinda-nābham

dhiyopagṛhṇan smita-śobhitena

mukhena ceto lulubhe devahūtyāḥ

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; saḥ-he (Kardama); ugra-dhanvan-O great warrior Vidura; iyat-this much; eva-only; ābabhāṣe-spoke; āsīt-became; ca-and; tūṣṇīm-silent; aravinda-nābham-Lord Viṣṇu (whose navel is adorned by a lotus); dhiyā-by thought; upagṛhṇan-seizing; smita-śobhitena-beautified by his smile; mukhena-by his face; cetaḥ-the mind; lulubhe-was captivated; devahūtyāḥ-of Devahūti.

Śrī Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Viṣṇu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahūti, who began to meditate upon the great sage.

It appears that Kardama Muni was fully absorbed in Kṛṣṇa consciousness because as soon as he became silent, he at once began to think of Lord Viṣṇu. That is the way of Kṛṣṇa consciousness. Pure devotees are so absorbed in thought of Kṛṣṇa that they have no other engagement; although they may seem to think or act otherwise, they are always thinking of Kṛṣṇa. The smile of such a Kṛṣṇa conscious person is so attractive that simply by smiling he wins so many admirers, disciples and followers.

TEXT 22

so 'nu jñātvā vyavasitaṁ

mahiṣyā duhituḥ sphuṭam

tasmai guṇa-gaṇāḍhyāya

dadau tulyāṁ praharṣitaḥ

SYNONYMS

saḥ-he (Emperor Manu); anu-afterward; jñātvā-having known; vyavasitam-the fixed decision; mahiṣyāḥ-of the Queen; duhituḥ-of his daughter; sphuṭam-clearly; tasmai-to him; guṇa-gaṇa-āḍhyāya-who was endowed with a host of virtues; dadau-gave away; tulyām-who was equal (in good qualities); praharṣitaḥ-extremely pleased.

After having unmistakably known the decision of the Queen, as well as that of Devahūti, the Emperor most gladly gave his daughter to the sage, whose host of virtues was equaled by hers.

TEXT 23

śatarūpā mahā-rājñī

pāribarhān mahā-dhanān

dampatyoḥ paryadāt prītyā

bhūṣā-vāsaḥ paricchadān

SYNONYMS

śatarūpā-Empress Śatarūpā; mahā-rājñī-the Empress; pāribarhān-dowry; mahā-dhanān-valuable presents; dam-patyoḥ-to the bride and bridegroom; paryadāt-gave; prītyā-out of affection; bhūṣā-ornaments; vāsaḥ-clothes; paricchadān-articles for household use.

Empress Śatarūpā lovingly gave most valuable presents, suitable for the occasion, such as jewelry, clothes and household articles, in dowry to the bride and bridegroom.

The custom of giving one's daughter in charity with a dowry is still current in India. The gifts are given according to the position of the father of the bride. Pāribarhān mahā-dhanān means the dowry which must be awarded to the bridegroom at the time of marriage. Here mahā-dhanān means greatly valuable gifts befitting the dowry of an empress. The words bhūṣā-vāsaḥ paricchadān also appear here. Bhūṣā means "ornaments," vāsaḥ means "clothing," and paricchadān means "various household articles." All things befitting the marriage ceremony of an emperor's daughter were awarded to Kardama Muni, who was until now observing celibacy as a brahmacārī. The bride, Devahūti, was very richly dressed with ornaments and clothing.

In this way Kardama Muni was married with full opulence to a qualified wife and was endowed with the necessary paraphernalia for household life. In the Vedic way of marriage such a dowry is still given to the bridegroom by the father of the bride; even in poverty-stricken India there are marriages where hundreds and thousands of rupees are spent for a dowry. The dowry system is not illegal, as some have tried to prove. The dowry is a gift given to the daughter by the father to show good will, and it is compulsory. In rare cases where the father is completely unable to give a dowry, it is enjoined that he must at least give a fruit and a flower. As stated in Bhagavad-gītā, God can also be pleased even by a fruit and a flower. When there is financial inability and no question of accumulating a dowry by another means, one can give a fruit and flower for the satisfaction of the bridegroom.

TEXT 24

prattāṁ duhitaraṁ samrāṭ

sadṛkṣāya gata-vyathaḥ

upaguhya ca bāhubhyām

autkaṇṭhyonmathitāśayaḥ

SYNONYMS

prattām-who was given; duhitaram-daughter; samrāṭ-the Emperor (Manu); sadṛkṣāya-unto a suitable person; gata-vyathaḥ-relieved of his responsibility; upaguhya-embracing; ca-and; bāhubhyām-with his two arms; autkaṇṭhya-unmathita-āśayaḥ-having an anxious and agitated mind.

Thus relieved of his responsibility by handing over his daughter to a suitable man, Svāyambhuva Manu, his mind agitated by feelings of separation, embraced his affectionate daughter with both his arms.

A father always remains in anxiety until he can hand over his grownup daughter to a suitable boy. A father and mother's responsibility for children continues until they marry them to suitable spouses; when the father is able to perform that duty, he is relieved of his responsibility.

TEXT 25

aśaknuvaṁs tad-virahaṁ

muñcan bāṣpa-kalāṁ muhuḥ

āsiñcad amba vatseti

netrodair duhituḥ śikhāḥ

SYNONYMS

aśaknuvan-being unable to bear; tat-viraham-separation from her; muñcan-shedding; bāṣpa-kalām-tears; muhuḥ-again and again; āsiñcat-he drenched; amba-my dear mother; vatsa-my dear daughter; iti-thus; netra-udaiḥ-by the water from his eyes; duhituḥ-of his daughter; śikhāḥ-the locks of hair.

The Emperor was unable to bear the separation of his daughter. Therefore tears poured from his eyes again and again, drenching his daughter's head as he cried, "My dear mother! My dear daughter!"

The word amba is significant. A father sometimes addresses his daughter in affection as "mother" and sometimes as "my darling." The feeling of separation occurs because until the daughter is married she remains the daughter of the father, but after her marriage she is no longer claimed as a daughter in the family; she must go to the husband's house, for after marriage she becomes the property of the husband. According to Manu-saṁhitā, a woman is never independent. She must remain the property of the father while she is not married, and she must remain the property of the husband until she is elderly and has grown-up children of her own. In old age, when the husband has taken sannyāsa and left home, she remains the property of the sons. A woman is always dependent, either upon the father, husband or elderly sons. That will be exhibited in the life of Devahūti. Devahūti's father handed over responsibility for her to the husband, Kardama Muni, and in the same way, Kardama Muni also left home, giving the responsibility to his son, Kapiladeva. This narration will describe these events one after another.

TEXTS 26–27

āmantrya taṁ muni-varam

anujñātaḥ sahānugaḥ

pratasthe ratham āruhya

sabhāryaḥ sva-puraṁ nṛpaḥ

ubhayor ṛṣi-kulyāyāḥ

sarasvatyāḥ surodhasoḥ

ṛṣīṇām upaśāntānāṁ

paśyann āśrama-sampadaḥ

SYNONYMS

āmantrya-taking permission to go; tam-from him (Kardama); muni-varam-from the best of sages; anujñātaḥ-being permitted to leave; saha-anugaḥ-along with his retinue; pratasthe-started for; ratham āruhya-mounting his chariot; sa-bhāryaḥ-along with his wife; sva-puram-his own capital; nṛpaḥ-the Emperor; ubhayoḥ-on both; ṛṣi-kulyāyāḥ-agreeable to the sages; sarasvatyāḥ-of the River Sarasvatī; su-rodhasoḥ-the charming banks; ṛṣīṇām-of the great sages; upaśāntānām-tranquil; paśyan-seeing; āśrama-sampadaḥ-the prosperity of the beautiful hermitages.

After asking and obtaining the great sage's permission to leave, the monarch mounted his chariot with his wife and started for his capital, followed by his retinue. Along the way he saw the prosperity of the tranquil seers' beautiful hermitages on both the charming banks of the Sarasvatī, the river so agreeable to saintly persons.

As cities are constructed in the modern age with great engineering and architectural craftsmanship, so in days gone by there were neighborhoods called ṛṣi-kulas, where great saintly persons resided. In India there are still many magnificent places for spiritual understanding; there are many ṛṣis and saintly persons living in nice cottages on the banks of the Ganges and Yamunā for purposes of spiritual cultivation. While passing through the ṛṣi-kulas the King and his party were very much satisfied with the beauty of the cottages and hermitages. It is stated here, paśyann āśrama-sampadaḥ. The great sages had no skyscrapers, but the hermitages were so beautiful that the King was very much pleased at the sight.

TEXT 28

tam āyāntam abhipretya

brahmāvartāt prajāḥ patim

gīta-saṁstuti-vāditraiḥ

pratyudīyuḥ praharṣitāḥ

SYNONYMS

tam-him; āyāntam-who was arriving; abhipretya-knowing of; brahmāvartāt-from Brahmāvarta; prajāḥ-his subjects; patim-their lord; gīta-saṁstuti-vāditraiḥ-with songs, praise and instrumental music; pratyudīyuḥ-came forward to greet; praharṣitāḥ-overjoyed.

Overjoyed to know of his arrival, his subjects came forth from Brahmāvarta to greet their returning lord with songs, prayers and musical instruments.

It is the custom of the citizens of a kingdom's capital to receive the king when he returns from a tour. There is a similar description when Kṛṣṇa returned to Dvārakā after the Battle of Kurukṣetra. At that time He was received by all classes of citizens at the gate of the city. Formerly, capital cities were surrounded by walls, and there were different gates for regular entrance. Even in Delhi today there are old gates, and some other old cities have such gates where citizens would gather to receive the king. Here also the citizens of Barhiṣmatī, the capital of Brahmāvarta, the kingdom of Svāyambhuva, came nicely dressed to receive the Emperor with decorations and musical instruments.

TEXTS 29–30

barhiṣmatī nāma purī

sarva-sampat-samanvitā

nyapatan yatra romāṇi

yajñasyāṅgaṁ vidhunvataḥ

kuśāḥ kāśās ta evāsan

śaśvad-dharita-varcasaḥ

ṛṣayo yaiḥ parābhāvya

yajña-ghnān yajñam ījire

SYNONYMS

barhiṣmatī-Barhiṣmatī; nāma-named; purī-city; sarva-sampat-all kinds of wealth; samanvitā-full of; nyapatan-fell down; yatra-where; romāṇi-the hairs; yajñasya-of Lord Boar; aṅgam-His body; vidhunvataḥ-shaking; kuśāḥ-kuśa grass; kāśāḥ-kāśa grass; te-they; eva-certainly; āsan-became; śaśvat-harita-of evergreen; varcasaḥ-having the color; ṛṣayaḥ-the sages; yaiḥ-by which; parābhāvya-defeating; yajña-ghnān-the disturbers of the sacrificial performances; yajñam-Lord Viṣṇu; ījire-they worshiped.

The city of Barhiṣmatī, rich in all kinds of wealth, was so called because Lord Viṣṇu's hair dropped there from His body when He manifested Himself as Lord Boar. As He shook His body, this very hair fell and turned into blades of evergreen kuśa grass and kāśa [another kind of grass used for mats], by means of which the sages worshiped Lord Viṣṇu after defeating the demons who had interfered with the performance of their sacrifices.

Any place directly connected with the Supreme Lord is called pīṭha-sthāna. Barhiṣmatī, the capital of Svāyambhuva Manu, was exalted not because the city was very rich in wealth and opulence, but because the hairs of Lord Varāha fell at this very spot. These hairs of the Lord later grew as green grass, and the sages used to worship the Lord with that grass after the time when the Lord killed the demon Hiraṇyākṣa. Yajña means Viṣṇu, the Supreme Personality of Godhead. In Bhagavad-gītā, karma is described as yajñārtha. Yajñārtha-karma means "work done only for the satisfaction of Viṣṇu." If something is done for sense gratification or any other purpose, it will be binding upon the worker. If one wants to be freed from the reaction of his work, he must perform everything for the satisfaction of Viṣṇu, or Yajña. In the capital of Svāyambhuva Manu, Barhiṣmatī, these particular functions were being performed by the great sages and saintly persons.

TEXT 31

kuśa-kāśamayaṁ barhir

āstīrya bhagavān manuḥ

ayajad yajña-puruṣaṁ

labdhā sthānaṁ yato bhuvam

SYNONYMS

kuśa-of kuśa grass; kāśa-and of kāśa grass; mayam-made; barhiḥ-a seat; āstīrya-having spread; bhagavān-the greatly fortunate; manuḥ-Svāyambhuva Manu; ayajat-worshiped; yajña-puruṣam-Lord Viṣṇu; labdhā-had achieved; sthānam-the abode; yataḥ-from whom; bhuvam-the earth.

Manu spread a seat of kuśas and kāśas and worshiped the Lord, the Personality of Godhead, by whose grace he had obtained the rule of the terrestrial globe.

Manu is the father of mankind, and therefore from Manu comes the word man, or, in Sanskrit, manuṣya. Those who are in a better position in the world, having sufficient wealth, should especially take lessons from Manu, who acknowledged his kingdom and opulence to be gifts from the Supreme Personality of Godhead and thus always engaged in devotional service. Similarly, the descendants of Manu, or human beings, especially those who are situated in a well-to-do condition, must consider that whatever riches they have are gifts from the Supreme Personality of Godhead. Those riches should be utilized for the service of the Lord in sacrifices performed to please Him. That is the way of utilizing wealth and opulence. No one can achieve wealth, opulence, good birth, a beautiful body or nice education without the mercy of the Supreme Lord. Therefore, those who are in possession of such valuable facilities must acknowledge their gratefulness to the Lord by worshiping Him and offering what they have received from Him. When such acknowledgement is given, either by a family, nation or society, their abode becomes almost like Vaikuṇṭha, and it becomes free from the operation of the threefold miseries of this material world. In the modern age the mission of Kṛṣṇa consciousness is for everyone to acknowledge the supremacy of Lord Kṛṣṇa; whatever one has in his possession must be considered a gift by the grace of the Lord. Everyone, therefore, should engage in devotional service through Kṛṣṇa consciousness. If one wants to be happy and peaceful in his position, either as a householder or citizen or member of human society, one must promote devotional service for the pleasure of the Lord.

TEXT 32

barhiṣmatīṁ nāma vibhur

yāṁ nirviśya samāvasat

tasyāṁ praviṣṭo bhavanaṁ

tāpa-traya-vināśanam

SYNONYMS

barhiṣmatīm-the city Barhiṣmatī; nāma-named; vibhuḥ-the very powerful Svāyambhuva Manu; yām-which; nirviśya-having entered; samāvasat-he lived in previously; tasyām-in that city; praviṣṭaḥ-entered; bhavanam-the palace; tāpa-traya-the threefold miseries; vināśanam-destroying.

Having entered the city of Barhiṣmatī, in which he had previously lived, Manu entered his palace, which was filled with an atmosphere that eradicated the three miseries of material existence.

The material world, or material existential life, is filled with threefold miseries: miseries pertaining to the body and mind, miseries pertaining to natural disturbances and miseries inflicted by other living entities. Human society is meant to create a spiritual atmosphere by spreading the spirit of Kṛṣṇa consciousness. The miseries of material existence cannot affect the status of Kṛṣṇa consciousness. It is not that the miseries of the material world completely vanish when one takes to Kṛṣṇa consciousness, but for one who is Kṛṣṇa conscious the miseries of material existence have no effect. We cannot stop the miseries of the material atmosphere, but Kṛṣṇa consciousness is the antiseptic method to protect us from being affected by the miseries of material existence. For a Kṛṣṇa conscious person, both living in heaven and living in hell are equal. How Svāyambhuva Manu created an atmosphere wherein he was not affected by material miseries is explained in the following verses.

TEXT 33

sabhāryaḥ saprajaḥ kāmān

bubhuje 'nyāvirodhataḥ

saṅgīyamāna-sat-kīrtiḥ

sastrībhiḥ sura-gāyakaiḥ

praty-ūṣeṣv anubaddhena

hṛdā śṛṇvan hareḥ kathāḥ

SYNONYMS

sa-bhāryaḥ-along with his wife; sa-prajaḥ-along with his subjects; kāmān-the necessities of life; bubhuje-he enjoyed; anya-from others; avirodhataḥ-without disturbance; saṅgīyamāna-being praised; sat-kīrtiḥ-reputation for pious activities; sa-strībhiḥ-along with their wives; sura-gāyakaiḥ-by celestial musicians; prati-ūṣeṣu-at every dawn; anubaddhena-being attached; hṛdā-with the heart; śṛṇvan-listening to; hareḥ-of Lord Hari; kathāḥ-the topics.

Emperor Svāyambhuva Manu enjoyed life with his wife and subjects and fulfilled his desires without being disturbed by unwanted principles contrary to the process of religion. Celestial musicians and their wives sang in chorus about the pure reputation of the Emperor, and early in the morning, every day, he used to listen to the pastimes of the Supreme Personality of Godhead with a loving heart.

Human society is actually meant for realization of perfection in Kṛṣṇa consciousness. There is no restriction against living with a wife and children, but life should be so conducted that one may not go against the principles of religion, economic development, regulated sense enjoyment and, ultimately, liberation from material existence. The Vedic principles are designed in such a way that the conditioned souls who have come to this material existence may be guided in fulfilling their material desires and at the same time be liberated and go back to Godhead, back home.

It is understood that Emperor Svāyambhuva Manu enjoyed his household life by following these principles. It is stated here that early in the morning there were musicians who used to sing with musical instruments about the glories of the Lord, and the Emperor, with his family, personally used to hear about the pastimes of the Supreme Person. This custom is still prevalent in India in some of the royal families and temples. Professional musicians sing with śahnāīs, and the sleeping members of the house gradually get up from their beds in a pleasing atmosphere. During bedtime also the singers sing songs in relationship with the pastimes of the Lord, with śahnāī accompaniment, and the householders gradually fall asleep remembering the glories of the Lord. In every house, in addition to the singing program, there is an arrangement for Bhāgavatam lectures in the evening; family members sit down, hold Hare Kṛṣṇa kīrtana, hear narrations from Śrīmad-Bhāgavatam and Bhagavad-gītā and enjoy music before going to bed. The atmosphere created by this saṅkīrtana movement lives in their hearts, and while sleeping they also dream of the singing and glorification of the Lord. In such a way, perfection of Kṛṣṇa consciousness can be attained. This practice is very old, as learned from this verse of Śrīmad-Bhāgavatam; millions of years ago, Svāyambhuva Manu used to avail himself of this opportunity to live householder life in the peace and prosperity of a Kṛṣṇa consciousness atmosphere.

As far as temples are concerned, in each and every royal palace or rich man's house, inevitably there is a nice temple, and the members of the household rise early in the morning and go to the temple to see the maṅgalārātrika ceremony. The maṅgalārātrika ceremony is the first worship of the morning. In the ārātrika ceremony a light is offered in circles before the Deities, as are a conchshell and flowers and a fan. The Lord is supposed to rise early in the morning and take some light refreshment and give audience to the devotees. The devotees then go back to the house or sing the glories of the Lord in the temple. The early morning ceremony still takes place in Indian temples and palaces. Temples are meant for the assembly of the general public. Temples within palaces are especially for the royal families, but in many of these palace temples the public is also allowed to visit. The temple of the King of Jaipur is situated within the palace, but the public is allowed to assemble; if one goes there, he will see that the temple is always crowded with at least five hundred devotees. After the maṅgalārātrika ceremony they sit down together and sing the glories of the Lord with musical instruments and thus enjoy life. Temple worship by the royal family is also mentioned in Bhagavad-gītā, where it is stated that those who fail to achieve success in the bhakti-yoga principles within one life are given a chance to take birth in the next life in a family of rich men or in a royal family or family of learned brāhmaṇas or devotees. If one gets the opportunity to take birth in these families, he can achieve the facilities of a Kṛṣṇa conscious atmosphere without difficulty. A child born in that Kṛṣṇa atmosphere is sure to develop Kṛṣṇa consciousness. The perfection which he failed to attain in his last life is again offered in this life, and he can make himself perfect without fail.

TEXT 34

niṣṇātaṁ yogamāyāsu

muniṁ svāyambhuvaṁ manum

yad ābhraṁśayituṁ bhogā

na śekur bhagavat-param

SYNONYMS

niṣṇātam-absorbed; yoga-māyāsu-in temporary enjoyment; munim-who was equal to a saint; svāyambhuvam-Svāyambhuva; manum-Manu; yat-from which; ābhraṁśayitum-to cause to deviate; bhogāḥ-material enjoyments; na-not; śekuḥ-were able; bhagavat-param-who was a great devotee of the Supreme Personality of Godhead.

Thus Svāyambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Kṛṣṇa conscious atmosphere.

The kingly happiness of material enjoyment generally drags one to the lowest grade of life, namely degradation to animal life, because of unrestricted sense enjoyment. But Svāyambhuva Manu was considered as good as a saintly sage because the atmosphere created in his kingdom and home was completely Kṛṣṇa conscious. The case is similar with the conditioned souls in general; they have come into this material life for sense gratification, but if they are able to create a Kṛṣṇa conscious atmosphere, as depicted here or as prescribed in revealed scriptures, by temple worship and household Deity worship, then in spite of their material enjoyment they can make advancement in pure Kṛṣṇa consciousness without a doubt. At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Kṛṣṇa consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Kṛṣṇa consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Kṛṣṇa consciousness by the simple method of chanting the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

TEXT 35

ayāta-yāmās tasyāsan

yāmāḥ svāntara-yāpanāḥ

śṛṇvato dhyāyato viṣṇoḥ

kurvato bruvataḥ kathāḥ

SYNONYMS

ayāta-yāmāḥ-time never lost; tasya-of Manu; āsan-were; yāmāḥ-the hours; sva-antara-his duration of life; yāpanāḥ-bringing to an end; śṛṇvataḥ-hearing; dhyāyataḥ-contemplating; viṣṇoḥ-of Lord Viṣṇu; kurvataḥ-acting; bruvataḥ-speaking; kathāḥ-the topics.

Consequently, although his duration of life gradually came to an end, his long life, consisting of a Manvantara era, was not spent in vain, since he ever engaged in hearing, contemplating, writing down and chanting the pastimes of the Lord.

As freshly prepared food is very tasteful but if kept for three or four hours becomes stale and tasteless, so the existence of material enjoyment can endure as long as life is fresh, but at the fag end of life everything becomes tasteless, and everything appears to be vain and painful. The life of Emperor Svāyambhuva Manu, however, was not tasteless; as he grew older, his life remained as fresh as in the beginning because of his continued Kṛṣṇa consciousness. The life of a man in Kṛṣṇa consciousness is always fresh. It is said that the sun rises in the morning and sets in the evening and its business is to reduce the duration of everyone's life. But the sunrise and sunset cannot diminish the life of one who engages in Kṛṣṇa consciousness. Svāyambhuva Manu's life did not become stale after some time, for he engaged himself always in chanting about and meditating upon Lord Viṣṇu. He was the greatest yogī because he never wasted his time. It is especially mentioned here, viṣṇoḥ kurvato bruvataḥ kathāḥ. When he talked, he talked only of Kṛṣṇa and Viṣṇu, the Personality of Godhead; when he heard something, it was about Kṛṣṇa; when he meditated, it was upon Kṛṣṇa and His activities.

It is stated that his life was very long, seventy-one yugas. One yuga is completed in 4,320,000 years, seventy-one of such yugas is the duration of the life of a Manu, and fourteen such Manus come and go in one day of Brahma. For the entire duration of his life - 4,320,000 x 71 years-Manu engaged in Kṛṣṇa consciousness by chanting, hearing, talking about and meditating upon Kṛṣṇa. Therefore, his life was not wasted, nor did it become stale.

TEXT 36

sa evaṁ svāntaraṁ ninye

yugānām eka-saptatim

vāsudeva-prasaṅgena

paribhūta-gati-trayaḥ

SYNONYMS

saḥ-he (Svāyambhuva Manu); evam-thus; sva-antaram-his own period; ninye-passed; yugānām-of the cycles of four ages; eka-saptatim-seventy-one; vāsudeva-with Vāsudeva; prasaṅgena-by topics connected; paribhūta-transcended; gati-trayaḥ-the three destinations.

He passed his time, which lasted seventy-one cycles of the four ages [71 x 4,320,000 years], always thinking of Vāsudeva and always engaged in matters regarding Vāsudeva. Thus he transcended the three destinations.

The three destinations are meant for persons who are under the control of the three modes of material nature. These destinations are sometimes described as the awakened, dreaming and unconscious stages. In Bhagavad-gītā the three destinations are described as the destinations of persons in the modes of goodness, passion and ignorance. It is stated in the Gītā that those who are in the mode of goodness are promoted to better living conditions in higher planets, and those who are in the mode of passion remain within this material world on the earth or on heavenly planets, but those who are in the mode of ignorance are degraded to an animal life on planets where life is lower than human. But one who is Kṛṣṇa conscious is above these three modes of material nature. It is stated in Bhagavad-gītā that anyone who engages in devotional service to the Lord automatically becomes transcendental to the three destinations of material nature and is situated in the brahma-bhūta, or self-realized, stage. Although Svāyambhuva Manu, the ruler of this material world, appeared to be absorbed in material happiness, he was neither in the mode of goodness nor in the modes of passion or ignorance, but in the transcendental stage.

Therefore, one who fully engages in devotional service is always liberated. Bilvamaṅgala Ṭhākura, a great devotee of the Lord, stated: "If I have unflinching devotion to the lotus feet of Kṛṣṇa, then Mother Liberation is always engaged in my service. The complete perfection of material enjoyment, religion and economic development is at my command." People are after dharma, artha, kāma and mokṣa. Generally they perform religious activities to achieve some material gain, and they engage in material activity for sense gratification. After being frustrated in material sense gratification, one wants to be liberated and become one with the Absolute Truth. These four principles form the transcendental path for the less intelligent. Those who are actually intelligent engage in Kṛṣṇa consciousness, not caring for these four principles of the transcendental method. They at once elevate themselves to the transcendental platform which is above liberation. Liberation is not a very great achievement for a devotee, to say nothing of the results of ritualistic performances in religion, economic development or the materialistic life of sense gratification. Devotees do not care for these. They are situated always on the transcendental platform of the brahma-bhūta stage of self-realization.

TEXT 37

śārīrā mānasā divyā

vaiyāse ye ca mānuṣāḥ

bhautikāś ca kathaṁ kleśā

bādhante hari-saṁśrayam

SYNONYMS

śārīrāḥ-pertaining to the body; mānasāḥ-pertaining to the mind; divyāḥ-pertaining to supernatural powers (demigods); vaiyāse-O Vidura; ye-those; ca-and; mānuṣāḥ-pertaining to other men; bhautikāḥ-pertaining to other living beings; ca-and; katham-how; kleśāḥ-miseries; bādhante-can trouble; hari-saṁśrayam-one who has taken shelter of Lord Kṛṣṇa.

Therefore, O Vidura, how can persons completely under the shelter of Lord Kṛṣṇa in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?

Every living entity within this material world is always afflicted by some kind of miseries, pertaining either to the body, the mind or natural disturbances. Distresses due to cold in winter and severe heat in summer always inflict miseries on the living entities in this material world, but one who has completely taken shelter of the lotus feet of the Lord in Kṛṣṇa consciousness is in the transcendental stage; he is not disturbed by any miseries, either due to the body, the mind, or natural disturbances of summer and winter. He is transcendental to all these miseries.

TEXT 38

yaḥ pṛṣṭo munibhiḥ prāha

dharmān nānā-vidhāñ chubhān

nṛṇāṁ varṇāśramāṇāṁ ca

sarva-bhūta-hitaḥ sadā

SYNONYMS

yaḥ-who; pṛṣṭaḥ-being questioned; munibhiḥ-by the sages; prāha-spoke; dharmān-the duties; nānā-vidhān-many varieties; śubhān-auspicious; nṛṇām-of human society; varṇa-āśramāṇām-of the varṇas and āśramas; ca-and; sarva-bhūta-for all living beings; hitaḥ-who does welfare; sadā-always.

In reply to questions asked by certain sages, he [Svāyambhuva Manu], out of compassion for all living entities, taught the diverse sacred duties of men in general and the different varṇas and āśramas.

TEXT 39

etat ta ādi-rājasya

manoś caritam adbhutam

varṇitaṁ varṇanīyasya

tad-apatyodayaṁ śṛṇu

SYNONYMS

etat-this; te-unto you; ādi-rājasya-of the first emperor; manoḥ-of Svāyambhuva Manu; caritam-the character; adbhutam-wonderful; varṇitam-described; varṇanīyasya-whose reputation is worthy of description; tat-apatya-of his daughter; udayam-to the flourishing; śṛṇu-please listen.

I have spoken to you of the wonderful character of Svāyambhuva Manu, the original king, whose reputation is worthy of description. Please hear as I speak of the flourishing of his daughter Devahūti.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Marriage of Kardama Muni and Devahūti."

Chapter Twenty-three

Devahūti's Lamentation

TEXT 1

maitreya uvāca

pitṛbhyāṁ prasthite sādhvī

patim iṅgita-kovidā

nityaṁ paryacarat prītyā

bhavānīva bhavaṁ prabhum

SYNONYMS

maitreyaḥ uvāca-Maitreya said; pitṛbhyām-by the parents; prasthite-at the departure; sādhvī-the chaste woman; patim-her husband; iṅgita-kovidā-understanding the desires; nityam-constantly; paryacarat-she served; prītyā-with great love; bhavānī-the goddess Pārvatī; iva-like; bhavam-Lord Śiva; prabhum-her lord.

Maitreya continued: After the departure of her parents, the chaste woman Devahūti, who could understand the desires of her husband, served him constantly with great love, as Bhavānī, the wife of Lord Śiva, serves her husband.

The specific example of Bhavānī is very significant. Bhavānī means the wife of Bhava, or Lord Śiva. Bhavānī, or Pārvatī, the daughter of the King of the Himalayas, selected Lord Śiva, who appears to be just like a beggar, as her husband. In spite of her being a princess, she undertook all kinds of tribulations to associate with Lord Śiva, who did not even have a house, but was sitting underneath the trees and passing his time in meditation. Although Bhavānī was the daughter of a very great king, she used to serve Lord Śiva just like a poor woman. Similarly, Devahūti was the daughter of an emperor, Svāyambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sādhvī, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization. Every woman is expected to be as good and chaste as Devahūti or Bhavānī. Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇusvāmī-sampradāya. Unmarried girls worship Lord Śiva so that they can expect a husband who is as good a Vaiṣṇava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Śiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaiṣṇava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life.

TEXT 2

viśrambheṇātma-śaucena

gauraveṇa damena ca

śuśrūṣayā sauhṛdena

vācā madhurayā ca bhoḥ

SYNONYMS

viśrambheṇa-with intimacy; ātma-śaucena-with purity of mind and body; gauraveṇa-with great respect; damena-with control of the senses; ca-and; śuśrūṣayā-with service; sauhṛdena-with love; vācā-with words; madhurayā-sweet; ca-and; bhoḥ-O Vidura.

O Vidura, Devahūti served her husband with intimacy and great respect, with control of the senses, with love and with sweet words.

Here two words are very significant. Devahūti served her husband in two ways, viśrambheṇa and gauraveṇa. These are two important processes in serving the husband or the Supreme Personality of Godhead. Viśrambheṇa means "with intimacy," and gauraveṇa means "with great reverence." The husband is a very intimate friend; therefore, the wife must render service just like an intimate friend, and at the same time she must understand that the husband is superior in position, and thus she must offer him all respect. A man's psychology and woman's psychology are different. As constituted by bodily frame, a man always wants to be superior to his wife, and a woman, as bodily constituted, is naturally inferior to her husband. Thus the natural instinct is that the husband wants to post himself as superior to the wife, and this must be observed. Even if there is some wrong on the part of the husband, the wife must tolerate it, and thus there will be no misunderstanding between husband and wife. Viśrambheṇa means "with intimacy," but it must not be familiarity that breeds contempt. According to the Vedic civilization, a wife cannot call her husband by name. In the present civilization the wife calls her husband by name, but in Hindu civilization she does not. Thus the inferiority and superiority complexes are recognized. Damena ca: a wife has to learn to control herself even if there is a misunderstanding. Sauhṛdena vācā madhurayā means always desiring good for the husband and speaking to him with sweet words. A person becomes agitated by so many material contacts in the outside world; therefore, in his home life he must be treated by his wife with sweet words.

TEXT 3

visṛjya kāmaṁ dambhaṁ ca

dveṣaṁ lobham aghaṁ madam

apramattodyatā nityaṁ

tejīyāṁsam atoṣayat

SYNONYMS

visṛjya-giving up; kāmam-lust; dambham-pride; ca-and; dveṣam-envy; lobham-greed; agham-sinful activities; madam-vanity; apramattā-sane; udyatā-laboring diligently; nityam-always; tejīyāṁsam-her very powerful husband; atoṣayat-she pleased.

Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities and vanity.

Here are some of the qualities of a great husband's great wife. Kardama Muni is great by spiritual qualification. Such a husband is called tejīyāṁsam, most powerful. Although a wife may be equal to her husband in advancement in spiritual consciousness, she should not be vainly proud. Sometimes it happens that the wife comes from a very rich family, as did Devahūti, the daughter of Emperor Svāyambhuva Manu. She could have been very proud of her parentage, but that is forbidden. The wife should not be proud of her parental position. She must always be submissive to the husband and must give up all vanity. As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. Devahūti was very careful about that, and therefore it is said here that she gave up pride completely. Devahūti was not unfaithful. The most sinful activity for a wife is to accept another husband or another lover. Cāṇakya Paṇḍita has described four kinds of enemies at home. If the father is in debt he is considered to be an enemy; if the mother has selected another husband in the presence of her grown-up children, she is considered to be an enemy; if a wife does not live well with her husband but deals very roughly, then she is an enemy; and if a son is a fool, he is also an enemy. In family life, father, mother, wife and children are assets, but if the wife or mother accepts another husband in the presence of her husband or son, then, according to Vedic civilization, she is considered an enemy. A chaste and faithful woman must not practice adultery-that is a greatly sinful act.

TEXTS 4–5

sa vai devarṣi-varyas tāṁ

mānavīṁ samanuvratām

daivād garīyasaḥ patyur

āśāsānāṁ mahāśiṣaḥ

kālena bhūyasā kṣāmāṁ

karśitāṁ vrata-caryayā

prema-gadgadayā vācā

pīḍitaḥ kṛpayābravīt

SYNONYMS

saḥ-he (Kardama); vai-certainly; deva-ṛṣi-of the celestial sages; varyaḥ-the foremost; tām-her; mānavīm-the daughter of Manu; samanuvratām-fully devoted; daivāt-than providence; garīyasaḥ-who was greater; patyuḥ-from her husband; āśāsānām-expecting; mahā-āśiṣaḥ-great blessings; kālena bhūyasā-for a long time; kṣāmām-weak; karśitām-emaciated; vrata-caryayā-by religious observances; prema-with love; gadgadayā-stammering; vācā-with a voice; pīḍitaḥ-overcome; kṛpayā-with compassion; abravīt-he said.

The daughter of Manu, who was fully devoted to her husband, looked upon him as greater even than providence. Thus she expected great blessings from him. Having served him for a long time, she grew weak and emaciated due to her religious observances. Seeing her condition, Kardama, the foremost of celestial sages, was overcome with compassion and spoke to her in a voice choked with great love.

The wife is expected to be of the same category as the husband. She must be prepared to follow the principles of the husband, and then there will be happy life. If the husband is a devotee and the wife is materialistic, there cannot be any peace in the home. The wife must see the tendencies of the husband and must be prepared to follow him. From Mahābhārata we learn that when Gāndhārī understood that her would-be husband, Dhṛtarāṣṭra, was blind, she immediately began to practice blindness herself. Thus she covered her eyes and played the part of a blind woman. She decided that since her husband was blind, she must also act like a blind woman, otherwise she would be proud of her eyes, and her husband would be seen as inferior. The word samanuvrata indicates that it is the duty of a wife to adopt the special circumstances in which the husband is situated. Of course, if the husband is as great as Kardama Muni, then a very good result accrues from following him. But even if the husband is not a great devotee like Kardama Muni, it is the wife's duty to adapt herself according to his mentality. That makes married life very happy. It is also mentioned herein that by following the strict vows of a chaste woman, Princess Devahūti became very skinny, and therefore her husband became compassionate. He knew that she was the daughter of a great king and yet was serving him just like an ordinary woman. She was reduced in health by such activities, and he became compassionate and addressed her as follows.

TEXT 6

kardama uvāca

tuṣṭo 'ham adya tava mānavi mānadāyāḥ

śuśrūṣayā paramayā parayā ca bhaktyā

yo dehinām ayam atīva suhṛt sa deho

nāvekṣitaḥ samucitaḥ kṣapituṁ mad-arthe

SYNONYMS

kardamaḥ uvāca-the great sage Kardama said; tuṣṭaḥ-pleased; aham-I am; adya-today; tava-with you; mānavi-O daughter of Manu; māna-dāyāḥ-who are respectful; śuśrūṣayā-by the service; paramayā-most excellent; parayā-highest; ca-and; bhaktyā-by the devotion; yaḥ-that which; dehinām-to the embodied; ayam-this; atīva-extremely; suhṛt-dear; saḥ-that; dehaḥ-body; na-not; avekṣitaḥ-taken care of; samucitaḥ-properly; kṣapitum-to expend; mat-arthe-on my account.

Kardama Muni said: O respectful daughter of Svāyambhuva Manu, today I am very much pleased with you for your great devotion and most excellent loving service. Since the body is so dear to embodied beings, I am astonished that you have neglected your own body to use it on my behalf.

It is indicated here that one's body is very dear, yet Devahūti was so faithful to her husband that not only did she serve him with great devotion, service and respect, but she did not even care for her own health. That is called selfless service. It appears that Devahūti had no sense pleasure, even with her husband, otherwise she would not have deteriorated in health. Acting to facilitate Kardama Muni's engagement in spiritual elevation, she continually assisted him, not caring for bodily comfort. It is the duty of a faithful and chaste wife to help her husband in every respect, especially when the husband is engaged in Kṛṣṇa consciousness. In this case, the husband also amply rewarded the wife. This is not to be expected by a woman who is the wife of an ordinary person.

TEXT 7

ye me sva-dharma-niratasya tapaḥ-samādhi-

vidyātma-yoga-vijitā bhagavat-prasādāḥ

tān eva te mad-anusevanayāvaruddhān

dṛṣṭiṁ prapaśya vitarāmy abhayān aśokān

SYNONYMS

ye-those which; me-by me; sva-dharma-own religious life; niratasya-fully occupied with; tapaḥ-in austerity; samādhi-in meditation; vidyā-in Kṛṣṇa consciousness; ātma-yoga-by fixing the mind; vijitāḥ-achieved; bhagavat-prasādāḥ-the blessings of the Lord; tān-them; eva-even; te-by you; mat-to me; anusevanayā-by devoted service; avaruddhān-obtained; dṛṣṭim-transcendental vision; prapaśya-just see; vitarāmi-I am giving; abhayān-which are free from fear; aśokān-which are free from lamentation.

Kardama Muni continued: I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation and Kṛṣṇa consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are.

Devahūti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Kṛṣṇa consciousness, but, imperceptibly, she was sharing her husband's achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord.

What are the graces of the Lord? It is stated here that the graces of the Lord are abhaya, free from fearfulness. In the material world, if someone accumulates a million dollars, he is always full of fear because he is always thinking, "What if the money is lost?" But the benediction of the Lord, bhagavat-prasāda, is never to be lost. It is simply to be enjoyed. There is no question of loss. One simply gains and enjoys gaining. Bhagavad-gītā also confirms this: when one achieves the grace of the Lord, the result is that sarva-duḥkhāni, all distresses, are destroyed. When situated in the transcendental position, one is freed from the two kinds of material diseases-hankering and lamentation. This is also stated in Bhagavad-gītā. After devotional life begins, we can achieve the full result of love of Godhead. Love of Kṛṣṇa is the highest perfection of bhagavat-prasāda, or divine mercy. This transcendental achievement is so greatly valuable that no material happiness can compare to it. Prabodhānanda Sarasvatī said that if one achieves the grace of Lord Caitanya he becomes so great that he does not care a fig even for the demigods, he thinks of monism as hellish, and for him the perfection of controlling the senses is as easy as anything. Heavenly pleasures become to him no more than stories. Actually, there is no comparison between material happiness and transcendental happiness.

By the grace of Kardama Muni, Devahūti experienced actual realization simply by serving. We get a similar example in the life of Nārada Muni. In his previous life, Nārada was a maidservant's son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became so elevated that in his next life he became the great personality Nārada. For spiritual achievement the easiest path is to take shelter of a bona fide spiritual master and to serve him with heart and soul. That is the secret of success. As stated by Viśvanātha Cakravartī Ṭhākura in his eight stanzas of prayer to the spiritual master, yasya prasādād bhagavat-prasādaḥ: by serving or receiving the grace of the spiritual master, one receives the grace of the Supreme Lord. By serving her devotee husband, Kardama Muni, Devahūti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously.

TEXT 8

anye punar bhagavato bhruva udvijṛmbha-

vibhraṁśitārtha-racanāḥ kim urukramasya

siddhāsi bhuṅkṣva vibhavān nija-dharma-dohān

divyān narair duradhigān nṛpa-vikriyābhiḥ

SYNONYMS

anye-others; punaḥ-again; bhagavataḥ-of the Lord; bhruvaḥ-of the eyebrows; udvijṛmbha-by the movement; vibhraṁśita-annihilated; artha-racanāḥ-material achievements; kim-what use; urukramasya-of Lord Viṣṇu (far-stepping); siddhā-successful; asi-you are; bhuṅkṣva-enjoy; vibhavān-the gifts; nija-dharma-by your own principles of devotion; dohān-gained; divyān-transcendental; naraiḥ-by persons; duradhigān-difficult to obtain; nṛpa-vikriyābhiḥ-proud of aristocracy.

Kardama Muni continued: What is the use of enjoyments other than the Lord's grace? All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Viṣṇu, the Supreme Personality of Godhead. By your principles of devotion to your husband, you have achieved and can enjoy transcendental gifts very rarely obtained by persons proud of aristocracy and material possessions.

Lord Caitanya recommended that the greatest achievement of human life is to achieve the grace of the Lord, love of God. He said, premā pumartho mahān: to achieve love of Godhead is the highest perfection of life. The same perfection is recommended by Kardama Muni to his wife. His wife belonged to a very aristocratic royal family. Generally, those who are very materialistic or who possess material wealth and prosperity are unable to appreciate the value of transcendental love of God. Although Devahūti was a princess coming from a very great royal family, fortunately she was under the supervision of her great husband, Kardama Muni, who offered her the best gift which can be bestowed in human life-the grace of the Lord, or love of God. This grace of the Lord was achieved by Devahūti by the good will and satisfaction of her husband. She served her husband, who was a great devotee and saintly person, with great sincerity, love, affection and service, and Kardama Muni was satisfied. He willingly gave love of God, and he recommended that she accept it and enjoy it because he had already achieved it.

Love of God is not an ordinary commodity. Caitanya Mahāprabhu was worshiped by Rūpa Gosvāmī because He distributed love of God, kṛṣṇa-premā, to everyone. Rūpa Gosvāmī praised Him as mahā-vadānya, a greatly munificent personality, because He was freely distributing to everyone love of Godhead, which is achieved by wise men only after many, many births. Kṛṣṇa-premā, Kṛṣṇa consciousness, is the highest gift which can be bestowed on anyone whom we presume to love.

One word used in this verse, nija-dharma-dohān, is very significant. Devahūti, as the wife of Kardama Muni, achieved an invaluable gift from her husband because she was very faithful to him. For a woman the first principle of religion is to be faithful to her husband. If, fortunately, the husband is a great personality, then the combination is perfect, and the lives of both the wife and the husband are at once fulfilled.

TEXT 9

evaṁ bruvāṇam abalākhila-yogamāyā-

vidyā-vicakṣaṇam avekṣya gatādhir āsīt

sampraśraya-praṇaya-vihvalayā gireṣad-

vrīḍāvaloka-vilasad-dhasitānanāha

SYNONYMS

evam-thus; bruvāṇam-speaking; abalā-the woman; akhila-all; yoga-māyā-of transcendental science; vidyā-vicakṣaṇam-excelling in knowledge; avekṣya-after hearing; gata-ādhiḥ-satisfied; āsīt-she became; sampraśraya-with humility; praṇaya-and with love; vihvalayā-choked up; girā-with a voice; īṣat-slightly; vrīḍā-bashful; avaloka-with a glance; vilasat-shining; hasita-smiling; ānanā-her face; āha-she spoke.

Upon hearing the speaking of her husband, who excelled in knowledge of all kinds of transcendental science, innocent Devahūti was very satisfied. Her smiling face shining with a slightly bashful glance, she spoke in a choked voice because of great humility and love.

It is said that if one is already engaged in Kṛṣṇa consciousness and is rendering transcendental loving service to the Lord, then it can be supposed that he has finished all the recommended courses of austerity, penance, religion, sacrifice, mystic yoga and meditation. Devahūti's husband was so expert in the transcendental science that there was nothing for him to argue about, and when she heard him speak she was confident that since he was very much advanced in devotional service he had already surpassed all transcendental educational activities. She had no doubt about the gifts offered by her husband; she knew that he was expert in offering such gifts, and when she understood that he was offering the greatest gift, she was very satisfied. She was overwhelmed with ecstatic love, and therefore she could not reply; then, with faltering language, just like an attractive wife, she spoke the following words.

TEXT 10

devahūtir uvāca

rāddhaṁ bata dvija-vṛṣaitad amogha-yoga-

māyādhipe tvayi vibho tad avaimi bhartaḥ

yas te 'bhyadhāyi samayaḥ sakṛd aṅga-saṅgo

bhūyād garīyasi guṇaḥ prasavaḥ satīnām

SYNONYMS

devahūtiḥ uvāca-Devahūti said; rāddham-it has been achieved; bata-indeed; dvija-vṛṣa-O best of the brāhmaṇas; etat-this; amogha-infallible; yoga-māyā-of mystic powers; adhipe-the master; tvayi-in you; vibho-O great one; tat-that; avaimi-I know; bhartaḥ-O husband; yaḥ-that which; te-by you; abhyadhāyi-was given; samayaḥ-promise; sakṛt-once; aṅga-saṅgaḥ-bodily union; bhūyāt-may be; garīyasi-when very glorious; guṇaḥ-a great quality; prasavaḥ-progeny; satīnām-of chaste women.

Śrī Devahūti said: My dear husband, O best of brāhmaṇas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yogamāyā, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.

Devahūti expressed her happiness by uttering the word bata, for she knew that her husband was in a highly elevated, transcendental position and was under the shelter of yogamāyā. As stated in Bhagavad-gītā, those who are great souls, mahātmās, are not under the control of the material energy. The Supreme Lord has two energies, material and spiritual. The living entities are marginal energy. As marginal energy, a person may be under the control of the material energy or the spiritual energy (yogamāyā). Kardama Muni was a great soul, and therefore he was under the spiritual energy, which means that he was directly connected with the Supreme Lord. The symptom of this is Kṛṣṇa consciousness, constant engagement in devotional service. This was known to Devahūti, yet she was anxious to have a son by bodily union with the sage. She reminded her husband of his promise to her parents: "I will remain only until the time of Devahūti's pregnancy." She reminded him that for a chaste woman to have a child by a great personality is most glorious. She wanted to be pregnant, and she prayed for that. The word strī means "expansion." By bodily union of the husband and wife their qualities are expanded: children born of good parents are expansions of the parents' personal qualifications. Both Kardama Muni and Devahūti were spiritually enlightened; therefore she desired from the beginning that first she be pregnant and then she be empowered with the achievement of God's grace and love of God. For a woman it is a great ambition to have a son of the same quality as a highly qualified husband. Since she had the opportunity to have Kardama Muni as her husband, she also desired to have a child by bodily union.

TEXT 11

tatreti-kṛtyam upaśikṣa yathopadeśaṁ

yenaiṣa me karśito 'tiriraṁsayātmā

siddhyeta te kṛta-manobhava-dharṣitāyā

dīnas tad īśa bhavanaṁ sadṛśaṁ vicakṣva

SYNONYMS

tatra-in that; iti-kṛtyam-what is necessary to be done; upaśikṣa-perform; yathā-according to; upadeśam-instruction in scripture; yena-by which; eṣaḥ-this; me-my; karśitaḥ-emaciated; atiriraṁ-sayā-due to intense passion not being satisfied; ātmā-body; siddhyeta-it may he rendered fit; te-for you; kṛta-excited; manaḥ-bhava-by emotion; dharṣitāyāḥ-who am struck; dīnaḥ-poor; tat-therefore; īśa-O my dear lord; bhavanam-house; sadṛśam-suitable; vicakṣva-please think of.

Devahūti continued: My dear lord, I am struck by excited emotion for you. Therefore kindly make what arrangements must be made according to the scriptures so that my skinny body, emaciated through unsatisfied passion, may be rendered fit for you. Also, my lord, please think of a suitable house for this purpose.

The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahūti asked her husband, therefore, how to prepare herself for sex life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kāma-śāstra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures-what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. Here is a special reference to Devahūti's bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She wanted to be instructed how to improve her bodily condition in order to attract her husband. Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Āyur-veda. When the passion of the woman is greater, there is a chance of a girl's being born. When the passion of the man is greater, then there is the possibility of a son. Devahūti wanted the passion of her husband to be increased by the arrangement mentioned in the kāma-śāstra. She wanted him to instruct her in that way, and she also requested that he arrange for a suitable house because the hermitage in which Kardama Muni was living was very simple and completely in the mode of goodness, and there was less possibility of passion's being aroused in his heart.

TEXT 12

maitreya uvāca

priyāyāḥ priyam anvicchan

kardamo yogam āsthitaḥ

vimānaṁ kāma-gaṁ kṣattas

tarhy evāviracīkarat

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; priyāyāḥ-of his beloved wife; priyam-the pleasure; anvicchan-seeking; kardamaḥ-the sage Kardama; yogam-yogic power; āsthitaḥ-exercised; vimānam-an airplane; kāma-gam-moving at will; kṣattaḥ-O Vidura; tarhi-instantly; eva-quite; āviracīkarat-he produced.

Maitreya continued: O Vidura, seeking to please his beloved wife, the sage Kardama exercised his yogic power and instantly produced an aerial mansion that could travel at his will.

Here the words yogam āsthitaḥ are significant. The sage Kardama was completely perfect in yoga. As the result of real yoga practice there are eight kinds of perfection: the yogī can become smaller than the smallest, greater than the greatest or lighter than the lightest, he can achieve anything he likes, he can create even a planet, he can establish influence over anyone, etc. In this way yogic perfection is achieved, and after this one can achieve the perfection of spiritual life. Thus it was not very wonderful for Kardama Muni to create a mansion in the air, according to his own desire, to fulfill the desire of his beloved wife. He at once created the palace, which is described in the following verses.

TEXT 13

sarva-kāma-dughaṁ divyaṁ

sarva-ratna-samanvitam

sarvarddhy-upacayodarkaṁ

maṇi-stambhair upaskṛtam

SYNONYMS

sarva-all; kāma-desires; dugham-yielding; divyam-wonderful; sarva-ratna-all sorts of jewels; samanvitam-bedecked with; sarva-all; ṛddhi-of wealth; upacaya-increase; udarkam-gradual; maṇi-of precious stones; stambhaiḥ-with pillars; upaskṛtam-adorned.

It was a wonderful structure, bedecked with all sorts of jewels, adorned with pillars of precious stones, and capable of yielding whatever one desired. It was equipped with every form of furniture and wealth, which tended to increase in the course of time.

The castle created in the sky by Kardama Muni may be called "a castle in the air," but by his mystic power of yoga Kardama Muni actually constructed a huge castle in the air. To our feeble imagination, a castle in the sky is an impossibility, but if we scrutinizingly consider the matter we can understand that it is not impossible at all. If the Supreme Personality of Godhead can create so many planets, carrying millions of castles in the air, a perfect yogī like Kardama Muni can easily construct one castle in the air. The castle is described as sarva-kāma-dugham, "yielding whatever one desired." It was full of jewels. Even the pillars were made of pearls and valuable stones. These valuable jewels and stones were not subject to deterioration, but were everlastingly and increasingly opulent. We sometimes hear of castles thus bedecked on the surface of this earth also. The castles constructed by Lord Kṛṣṇa for His lamplight during the night.

TEXTS 14–15

divyopakaraṇopetaṁ

sarva-kāla-sukhāvaham

paṭṭikābhiḥ patākābhir

vicitrābhir alaṅkṛtam

sragbhir vicitra-mālyābhir

mañju-śiñjat-ṣaḍ-aṅghribhiḥ

dukūla-kṣauma-kauśeyair

nānā-vastrair virājitam

SYNONYMS

divya-wonderful; upakaraṇa-with paraphernalia; upetam-equipped; sarva-kāla-in all seasons; sukha-āvaham-bringing happiness; paṭṭikābhiḥ-with festoons; patākābhiḥ-with flags; vicitrābhiḥ-of various colors and fabrics; alaṅkṛtam-decorated; sragbhiḥ-with wreaths; vicitra-mālyābhiḥ-with charming flowers; mañju-sweet; śiñjat-humming; ṣaṭ-aṅghribhiḥ-with bees; dukūla-fine cloth; kṣauma-linen; kauśeyaiḥ-of silk cloth; nānā-various; vastraiḥ-with tapestries; virājitam-embellished.

The castle was fully equipped with all necessary paraphernalia, and it was pleasing in all seasons. It was decorated all around with flags, festoons and artistic work of variegated colors. It was further embellished with wreaths of charming flowers that attracted sweetly humming bees and with tapestries of linen, silk and various other fabrics.

TEXT 16

upary upari vinyasta-

nilayeṣu pṛthak pṛthak

kṣiptaiḥ kaśipubhiḥ kāntaṁ

paryaṅka-vyajanāsanaiḥ

SYNONYMS

upari upari-one upon another; vinyasta-placed; nilayeṣu-in stories; pṛthak pṛthak-separately; kṣiptaiḥ-arranged; kaśipubhiḥ-with beds; kāntam-charming; paryaṅka-couches; vyajana-fans; āsanaiḥ-with seats.

The palace looked charming, with beds, couches, fans and seats, all separately arranged in seven stories.

It is understood from this verse that the castle had many stories. The words upary upari vinyasta indicate that skyscrapers are not newly invented. Even in those days, millions of years ago, the idea of building many-storied houses was current. They contained not merely one or two rooms, but many different apartments, and each was completely decorated with cushions, bedsteads, sitting places and carpets.

TEXT 17

tatra tatra vinikṣipta-

nānā-śilpopaśobhitam

mahā-marakata-sthalyā

juṣṭaṁ vidruma-vedibhiḥ

SYNONYMS

tatra tatra-here and there; vinikṣipta-placed; nānā-various; śilpa-by artistic engravings; upaśobhitam-extraordinarily beautiful; mahā-marakata-of great emeralds; sthalyā-with a floor; juṣṭam-furnished; vidruma-of coral; vedibhiḥ-with raised platforms (daises).

Its beauty was enhanced by artistic engravings here and there on the walls. The floor was of emerald, with coral daises.

At the present moment people are very proud of their architectural art, yet floors are generally decorated with colored cement. It appears, however, that the castle constructed by the yogic powers of Kardama Muni had floors of emerald with coral daises.

TEXT 18

dvāḥsu vidruma-dehalyā

bhātaṁ vajra-kapāṭavat

śikhareṣv indranīleṣu

hema-kumbhair adhiśritam

SYNONYMS

dvāḥsu-in the entrances; vidruma-of coral; dehalyā-with a threshold; bhātam-beautiful; vajra-bedecked with diamonds; kapāṭa-vat-having doors; śikhareṣu-on the domes; indra-nīleṣu-of sapphires; hema-kumbhaiḥ-with gold pinnacles; adhiśritam-crowned.

The palace was very beautiful, with its coral thresholds at the entrances and its doors bedecked with diamonds. Gold pinnacles crowned its domes of sapphire.

TEXT 19

cakṣuṣmat padmarāgāgryair

vajra-bhittiṣu nirmitaiḥ

juṣṭaṁ vicitra-vaitānair

mahārhair hema-toraṇaiḥ

SYNONYMS

cakṣuḥ-mat-as if possessed of eyes; padma-rāga-with rubies; agryaiḥ-choicest; vajra-of diamond; bhittiṣu-on the walls; nirmitaiḥ-set; juṣṭam-furnished; vicitra-various; vaitānaiḥ-with canopies; mahā-arhaiḥ-greatly valuable; hema-toraṇaiḥ-with gates of gold.

With the choicest rubies set in its diamond walls, it appeared as though possessed of eyes. It was furnished with wonderful canopies and greatly valuable gates of gold.

Artistic jewelry and decorations giving the appearance of eyes are not imaginary. Even in recent times the Mogul emperors constructed their palaces with decorations of jeweled birds with eyes made of valuable stones. The stones have been taken away by the authorities, but the decorations are still present in some of the castles constructed by the Mogul emperors in New Delhi. The royal palaces were built with jewels and rare stones resembling eyes, and thus at night they would give off reflective light without need of lamps.

TEXT 20

haṁsa-pārāvata-vrātais

tatra tatra nikūjitam

kṛtrimān manyamānaiḥ svān

adhiruhyādhiruhya ca

SYNONYMS

haṁsa-of swans; pārāvata-of pigeons; vrātaiḥ-with multitudes; tatra tatra-here and there; nikūjitam-vibrated; kṛtrimān-artificial; manyamānaiḥ-thinking; svān-belonging to their own kind; adhiruhya adhiruhya-rising repeatedly; ca-and.

Here and there in that palace were multitudes of live swans and pigeons, as well as artificial swans and pigeons so lifelike that the real swans rose above them again and again, thinking them live birds like themselves. Thus the palace vibrated with the sounds of these birds.

TEXT 21

vihāra-sthāna-viśrāma-

saṁveśa-prāṅgaṇājiraiḥ

yathopajoṣaṁ racitair

vismāpanam ivātmanaḥ

SYNONYMS

vihāra-sthāna-pleasure grounds; viśrāma-resting chambers; saṁveśa-bedrooms; prāṅgaṇa-inner yards; ajiraiḥ-with outer yards; yathā-upajoṣam-according to comfort; racitaiḥ-which were designed; vismāpanam-causing astonishment; iva-indeed; ātmanaḥ-to himself (Kardama).

The castle had pleasure grounds, resting chambers, bedrooms and inner and outer yards designed with an eye to comfort. All this caused astonishment to the sage himself.

Kardama Muni, being a saintly person, was living in a humble hermitage, but when he saw the palace constructed by his yogic powers, which was full of resting rooms, rooms for sex enjoyment, and inner and outer yards, he himself was astonished. That is the way of a God-gifted person. A devotee like Kardama Muni exhibited such opulence by his yogic power at the request of his wife, but when the opulence was produced, he himself could not understand how such manifestations could be possible. When a yogī's power is exhibited, the yogī himself is sometimes astonished.

TEXT 22

īdṛg gṛhaṁ tat paśyantīṁ

nātiprītena cetasā

sarva-bhūtāśayābhijñaḥ

prāvocat kardamaḥ svayam

SYNONYMS

īdṛk-such; gṛham-house; tat-that; paśyantīm-looking at; na atiprītena-not much pleased; cetasā-with a heart; sarva-bhūta-of everyone; āśaya-abhijñaḥ-understanding the heart; prāvocat-he addressed; kardamaḥ-Kardama; svayam-personally.

When he saw Devahūti looking at the gigantic, opulent palace with a displeased heart, Kardama Muni could understand her feelings because he could study the heart of anyone. Thus he personally addressed his wife as follows.

Devahūti had spent a long time in the hermitage, not taking much care of her body. She was covered with dirt, and her clothing was not very nice. Kardama Muni was surprised that he could produce such a palace, and similarly his wife, Devahūti, was also astonished. How could she live in that opulent palace? Kardama Muni could understand her astonishment, and thus he spoke as follows.

TEXT 23

nimajjyāsmin hrade bhīru

vimānam idam āruha

idaṁ śukla-kṛtaṁ tīrtham

āśiṣāṁ yāpakaṁ nṛṇām

SYNONYMS

nimajjya-after bathing; asmin-in this; hrade-in the lake; bhīru-O fearful one; vimānam-airplane; idam-this; āruha-ascend; idam-this; śukla-kṛtam-created by Lord Viṣṇu; tīrtham-sacred lake; āśiṣām-the desires; yāpakam-bestowing; nṛṇām-of human beings.

My dear Devahūti, you look very much afraid. First bathe in Lake Bindu-sarovara, created by Lord Viṣṇu Himself, which can grant all the desires of a human being, and then mount this airplane.

It is still the system to go to places of pilgrimage and take a bath in the water there. In Vṛndāvana the people take baths in the River Yamunā. In other places, such as Prayāga, they take baths in the River Ganges. The words tīrtham āśiṣāṁ yāpakam refer to the fulfillment of desires by bathing in a place of pilgrimage. Kardama Muni advised his good wife to bathe in Lake Bindu-sarovara so that she could revive the former beauty and luster of her body.

TEXT 24

sā tad bhartuḥ samādāya

vacaḥ kuvalayekṣaṇā

sarajaṁ bibhratī vāso

veṇī-bhūtāṁś ca mūrdhajān

SYNONYMS

sā-she; tat-then; bhartuḥ-of her husband; samādāya-accepting; vacaḥ-the words; kuvalaya-īkṣaṇā-the lotus-eyed; sa-rajam-dirty; bibhratī-wearing; vāsaḥ-clothing; veṇī-bhūtān-matted; ca-and; mūrdha-jān-hair.

The lotus-eyed Devahūti accepted the order of her husband. Because of her dirty dress and the locks of matted hair on her head, she did not look very attractive.

It appears that Devahūti's hair had remained uncombed for many years and had become complicated in tangles. In other words, she neglected her bodily dress and comforts to engage in the service of her husband.

TEXT 25

aṅgaṁ ca mala-paṅkena

sañchannaṁ śabala-stanam

āviveśa sarasvatyāḥ

saraḥ śiva-jalāśayam

SYNONYMS

aṅgam-body; ca-and; mala-paṅkena-with dirt; sañchannam-covered; śabala-discolored; stanam-breasts; āviveśa-she entered; sarasvatyāḥ-of the River Sarasvatī; saraḥ-the lake; śiva-sacred; jala-waters; āśayam-containing.

Her body was coated with a thick layer of dirt, and her breasts were discolored. She dove, however, into the lake, which contained the sacred waters of the Sarasvatī.

TEXT 26

sāntaḥ sarasi veśma-sthāḥ

śatāni daśa kanyakāḥ

sarvāḥ kiśora-vayaso

dadarśotpala-gandhayaḥ

SYNONYMS

sā-she; antaḥ-inside; sarasi-in the lake; veśma-sthāḥ-situated in a house; śatāni daśa-ten hundred; kanyakāḥ-girls; sarvāḥ-all; kiśora-vayasaḥ-in the prime of youth; dadarśa-she saw; utpala-like lotuses; gandhayaḥ-fragrant.

In a house inside the lake she saw one thousand girls, all in the prime of youth and fragrant like lotuses.

TEXT 27

tāṁ dṛṣṭvā sahasotthāya

procuḥ prāñjalayaḥ striyaḥ

vayaṁ karma-karīs tubhyaṁ

śādhi naḥ karavāma kim

SYNONYMS

tām-her; dṛṣṭvā-seeing; sahasā-suddenly; utthāya-rising; procuḥ-they said; prāñjalayaḥ-with folded hands; striyaḥ-the damsels; vayam-we; karma-karīḥ-maidservants; tubhyam-for you; śādhi-please tell; naḥ-us; karavāma-we can do; kim-what.

Seeing her, the damsels suddenly rose and said with folded hands, "We are your maidservants. Tell us what we can do for you."

While Devahūti was thinking of what to do in that great palace in her dirty clothes, there were at once, by the yogic powers of Kardama Muni, one thousand maidservants prepared to serve her. They appeared before Devahūti within the water and presented themselves as her maidservants, simply awaiting her orders.

TEXT 28

snānena tāṁ mahārheṇa

snāpayitvā manasvinīm

dukūle nirmale nūtne

dadur asyai ca mānadāḥ

SYNONYMS

snānena-with bathing oils; tām-her; mahā-arheṇa-very costly; snāpayitvā-after bathing; manasvinīm-the virtuous wife; dukūle-in fine cloth; nirmale-spotless; nūtne-new; daduḥ-they gave; asyai-to her; ca-and; māna-dāḥ-the respectful girls.

The girls, being very respectful to Devahūti, brought her forth, and after bathing her with valuable oils and ointments, they gave her fine, new, spotless cloth to cover her body.

TEXT 29

bhūṣaṇāni parārdhyāni

varīyāṁsi dyumanti ca

annaṁ sarva-guṇopetaṁ

pānaṁ caivāmṛtāsavam

SYNONYMS

bhūṣaṇāni-ornaments; para-ardhyāni-most valuable; varīyāṁsi-very excellent; dyumanti-splendid; ca-and; annam-food; sarva-guṇa-all good qualities; upetam-containing; pānam-beverages; ca-and; eva-also; amṛta-sweet; āsavam-intoxicating.

They then decorated her with very excellent and valuable jewels, which shone brightly. Next they offered her food containing all good qualities, and a sweet, inebriating drink called āsavam.

Āsavam is an Āyur-vedic medical preparation; it is not a liquor. It is especially made from drugs and is meant to improve metabolism for the healthy condition of the body.

TEXT 30

athādarśe svam ātmānaṁ

sragviṇaṁ virajāmbaram

virajaṁ kṛta-svastyayanaṁ

kanyābhir bahu-mānitam

SYNONYMS

atha-then; ādarśe-in a mirror; svam ātmānam-her own reflection; srak-viṇam-adorned with a garland; viraja-unsullied; ambaram-robes; virajam-freed from all bodily dirt; kṛta-svasti-ayanam-decorated with auspicious marks; kanyābhiḥ-by the maids; bahu-mānitam-very respectfully served.

Then in a mirror she beheld her own reflection. Her body was completely freed from all dirt, and she was adorned with a garland. Dressed in unsullied robes and decorated with auspicious marks of tilaka, she was served very respectfully by the maids.

TEXT 31

snātaṁ kṛta-śiraḥ-snānaṁ

sarvābharaṇa-bhūṣitam

niṣka-grīvaṁ valayinaṁ

kūjat-kāñcana-nūpuram

SYNONYMS

snātam-bathed; kṛta-śiraḥ-including the head; snānam-bathing; sarva-all over; ābharaṇa-with ornaments; bhūṣitam-decorated; niṣka-a gold necklace with a locket; grīvam-on the neck; valayinam-with bangles; kūjat-tinkling; kāñcana-made of gold; nūpuram-ankle bells.

Her entire body, including her head, was completely bathed, and she was decorated all over with ornaments. She wore a special necklace with a locket. There were bangles on her wrists and tinkling anklets of gold about her ankles.

The word kṛta-śiraḥ-snānam appears here. According to the smṛti-śāstra's directions for daily duties, ladies are allowed to bathe daily up to the neck. The hair on the head does not necessarily have to be washed daily because the mass of wet hair may cause a cold. For ladies, therefore, taking a bath up to the neck is ordinarily prescribed, and they take a full bath only on certain occasions. On this occasion Devahūti took a full bath and washed her hair very nicely. When a lady takes an ordinary bath it is called mala-snāna, and when she takes a full bath, including the head, it is called śiraḥ-snāna. At this time she needs sufficient oil to smear on her head. That is the direction of the commentators of smṛti-śāstra.

TEXT 32

śroṇyor adhyastayā kāñcyā

kāñcanyā bahu-ratnayā

hāreṇa ca mahārheṇa

rucakena ca bhūṣitam

SYNONYMS

śroṇyoḥ-on the hips; adhyastayā-worn; kāñcyā-with a girdle; kāñcanyā-made of gold; bahu-ratnayā-decorated with numerous jewels; hāreṇa-with a pearl necklace; ca-and; mahā-arheṇa-precious; rucakena-with auspicious substances; ca-and; bhūṣitam-adorned.

About her hips she wore a girdle of gold, set with numerous jewels, and she was further adorned with a precious pearl necklace and auspicious substances.

Auspicious substances include saffron, kuṅkuma and sandalwood pulp. Before taking a bath there are other auspicious substances, such as turmeric mixed with mustard seed oil, which are smeared all over the body. All kinds of auspicious substances were used to bathe Devahūti from top to toe.

TEXT 33

sudatā subhruvā ślakṣṇa-

snigdhāpāṅgena cakṣuṣā

padma-kośa-spṛdhā nīlair

alakaiś ca lasan-mukham

SYNONYMS

su-datā-with beautiful teeth; su-bhruvā-with charming eyebrows; ślakṣṇa-lovely; snigdha-moist; apāṅgena-corners of eyes; cakṣuṣā-with eyes; padma-kośa-lotus buds; spṛdhā-defeating; nīlaiḥ-bluish; alakaiḥ-with curling hair; ca-and; lasat-shining; mukham-countenance.

Her countenance shone, with beautiful teeth and charming eyebrows. Her eyes, distinguished by lovely moist corners, defeated the beauty of lotus buds. Her face was surrounded by dark curling tresses.

According to Vedic culture, white teeth are very much appreciated. Devahūti's white teeth increased the beauty of her face and made it look like a lotus flower. When a face looks very attractive, the eyes are generally compared to lotus petals and the face to a lotus flower.

TEXT 34

yadā sasmāra ṛṣabham

ṛṣīṇāṁ dayitaṁ patim

tatra cāste saha strībhir

yatrāste sa prajāpatiḥ

SYNONYMS

yadā-when; sasmāra-she thought of; ṛṣabham-the foremost; ṛṣīṇām-among the ṛṣis; dayitam-dear; patim-husband; tatra-there; ca-and; āste-she was present; saha-along with; strībhiḥ-the maidservants; yatra-where; āste-was present; saḥ-he; prajāpatiḥ-the Prajāpati (Kardama).

When she thought of her great husband, the best of the sages, Kardama Muni, who was very dear to her, she, along with all the maidservants, at once appeared where he was.

It appears from this verse that in the beginning Devahūti thought herself to be dirty and dressed in a very niggardly way. When her husband asked her to enter the lake, she saw the maidservants, and they took care of her. Everything was done within the water, and as soon as she thought of her beloved husband, Kardama, she was brought before him without delay. These are some of the powers attained by perfect yogīs; they can immediately execute anything they desire.

TEXT 35

bhartuḥ purastād ātmānaṁ

strī-sahasra-vṛtaṁ tadā

niśāmya tad-yoga-gatiṁ

saṁśayaṁ pratyapadyata

SYNONYMS

bhartuḥ-of her husband; purastāt-in the presence; ātmānam-herself; strī-sahasra-by a thousand maids; vṛtam-surrounded; tadā-then; niśāmya-seeing; tat-his; yoga-gatim-yogic power; saṁśayam pratyapadyata-she was amazed.

She was amazed to find herself surrounded by a thousand maids in the presence of her husband and to witness his yogic power.

Devahūti saw everything miraculously done, yet when brought before her husband she could understand that it was all due to his great yogic mystic power. She understood that nothing was impossible for a yogī like Kardama Muni.

TEXTS 36–37

sa tāṁ kṛta-mala-snānāṁ

vibhrājantīm apūrvavat

ātmano bibhratīṁ rūpaṁ

saṁvīta-rucira-stanīm

vidyādharī-sahasreṇa

sevyamānāṁ suvāsasam

jāta-bhāvo vimānaṁ tad

ārohayad amitra-han

SYNONYMS

saḥ-the sage; tām-her (Devahūti); kṛta-mala-snānām-bathed clean; vibhrājantīm-shining forth; apūrva-vat-unprecedentedly; ātmanaḥ-her own; bibhratīm-possessing; rūpam-beauty; saṁvīta-girded; rucira-charming; stanīm-with breasts; vidyādharī-of Gandharva girls; sahasreṇa-by a thousand; sevyamānām-being waited upon; su-vāsasam-dressed in excellent robes; jāta-bhāvaḥ-struck with fondness; vimānam-airplane like a mansion; tat-that; ārohayat-he put her on board; amitra-han-O destroyer of the enemy.

The sage could see that Devahūti had washed herself clean and was shining forth as though no longer his former wife. She had regained her own original beauty as the daughter of a prince. Dressed in excellent robes, her charming breasts duly girded, she was waited upon by a thousand Gandharva girls. O destroyer of the enemy, his fondness for her grew, and he placed her on the aerial mansion.

Before her marriage, when Devahūti was brought by her parents before the sage Kardama, she was the perfectly beautiful princess, and Kardama Muni remembered her former beauty. But after her marriage, when she was engaged in the service of Kardama Muni, she neglected to care for her body like a princess, since there was no means for such care; her husband was living in a cottage, and since she was always engaged in serving him, her royal beauty disappeared, and she became just like an ordinary maidservant. Now, after being bathed by the Gandharva girls by the order of Kardama Muni's yogic power, she regained her beauty, and Kardama Muni felt attracted to the beauty she had shown before the marriage. The real beauty of a young woman is her breasts. When Kardama Muni saw the breasts of his wife so nicely decorated, increasing her beauty many times, he was attracted, even though he was a great sage. Śrīpāda Śaṅkarācārya has therefore warned the transcendentalists that one who is after transcendental realization should not be attracted by the raised breasts of a woman because they are nothing but an interaction of fat and blood within the body.

TEXT 38

tasminn alupta-mahimā priyayānurakto

vidyādharībhir upacīrṇa-vapur vimāne

babhrāja utkaca-kumud-gaṇavān apīcyas

tārābhir āvṛta ivoḍu-patir nabhaḥ-sthaḥ

SYNONYMS

tasmin-in that; alupta-not lost; mahimā-glory; priyayā-with his beloved consort; anuraktaḥ-attached; vidyādharībhiḥ-by the Gandharva girls; upacīrṇa-waited upon; vapuḥ-his person; vimāne-on the airplane; babhrāja-he shone; utkaca-open; kumut-gaṇavān-the moon, which is followed by rows of lilies; apīcyaḥ-very charming; tārābhiḥ-by stars; āvṛtaḥ-surrounded; iva-as; uḍu-patiḥ-the moon (the chief of the stars); nabhaḥ-sthaḥ-in the sky.

Though seemingly attached to his beloved consort while served by the Gandharva girls, the sage did not lose his glory, which was mastery over his self. In the aerial mansion Kardama Muni with his consort shone as charmingly as the moon in the midst of the stars in the sky, which causes rows of lilies to open in ponds at night.

The mansion was in the sky, and therefore the comparison to the full moon and stars is very beautifully composed in this verse. Kardama Muni looked like the full moon, and the girls who surrounded his wife, Devahūti, seemed just like the stars. On a full-moon night the stars and the moon together form a beautiful constellation; similarly, in that aerial mansion in the sky, Kardama Muni with his beautiful wife and the damsels surrounding them appeared like the moon and stars on a full-moon night.

TEXT 39

tenāṣṭa-lokapa-vihāra-kulācalendra-

droṇīṣv anaṅga-sakha-māruta-saubhagāsu

siddhair nuto dyudhuni-pāta-śiva-svanāsu

reme ciraṁ dhanadaval-lalanā-varūthī

SYNONYMS

tena-by that airplane; aṣṭa-loka-pa-of the predominating deities of the eight heavenly planets; vihāra-the pleasure grounds; kula-acala-indra-of the king of the mountains (Meru); droṇīṣu-in the valleys; anaṅga-of passion; sakha-the companions; māruta-with breezes; saubhagāsu-beautiful; siddhaiḥ-by the Siddhas; nutaḥ-being praised; dyu-dhuni-of the Ganges; pāta-of the downfall; śiva-svanāsu-vibrating with auspicious sounds; reme-he enjoyed; ciram-for a long time; dhanada-vat-like Kuvera; lalanā-by damsels; varūthī-surrounded.

In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years.

Kuvera is one of the eight demigods who are in charge of different directions of the universe. It is said that Indra is in charge of the eastern side of the universe, where the heavenly planet, or paradise, is situated. Similarly, Agni is in charge of the southeastern portion of the universe; Yama, the demigod who punishes sinners, is in charge of the southern portion; Nirṛti is in charge of the southwestern part of the universe; Varuṇa, the demigod in charge of the waters, is in charge of the western portion; Vāyu, who controls the air and who has wings to travel in the air, is in charge of the northwestern part of the universe; and Kuvera, the treasurer of the demigods, is in charge of the northern part of the universe. All these demigods take pleasure in the valleys of Mount Meru, which is situated somewhere between the sun and the earth. In the aerial mansion, Kardama Muni traveled throughout the eight directions controlled by the different demigods described above, and as the demigods go to Mount Meru, he also went there to enjoy life. When one is surrounded by young, beautiful girls, sex stimulation naturally becomes prominent. Kardama Muni was sexually stimulated, and he enjoyed his wife for many, many years in that part of Mount Meru. But his sex indulgence was praised by many, many Siddhas, beings who have attained perfection, because it was intended to produce good progeny for the good of universal affairs.

TEXT 40

vaiśrambhake surasane

nandane puṣpabhadrake

mānase caitrarathye ca

sa reme rāmayā rataḥ

SYNONYMS

vaiśrambhake-in the Vaiśrambhaka garden; surasane-in Surasana; nandane-in Nandana; puṣpabhadrake-in Puṣpabhadraka; mānase-by the Mānasa-sarovara Lake; caitrarathye-in Caitrarathya; ca-and; saḥ-he; reme-enjoyed; rāmayā-by his wife; rataḥ-satisfied.

Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaiśrambhaka, Surasana, Nandana, Puṣpabhadraka and Caitrarathya, and by the Mānasa-sarovara Lake.

TEXT 41

bhrājiṣṇunā vimānena

kāma-gena mahīyasā

vaimānikān atyaśeta

caraḹ lokān yathānilaḥ

SYNONYMS

bhrājiṣṇunā-splendid; vimānena-with the airplane; kāma-gena-which flew according to his desire; mahīyasā-very great; vaimānikān-the demigods in their airplanes; atyaśeta-he surpassed; caran-traveling; lokān-through the planets; yathā-like; anilaḥ-the air.

He traveled in that way through the various planets, as the air passes uncontrolled in every direction. Coursing through the air in that great and splendid aerial mansion, which could fly at his will, he surpassed even the demigods.

The planets occupied by the demigods are restricted to their own orbits, but Kardama Muni, by his yogic power, could travel all over the different directions of the universe without restriction. The living entities who are within the universe are called conditioned souls; that is, they are not free to move everywhere. We are inhabitants of this earthly globe; we cannot move freely to other planets. In the modern age, man is trying to go to other planets, but so far he has been unsuccessful. It is not possible to travel to any other planets because by the laws of nature even the demigods cannot move from one planet to another. But Kardama Muni, by his yogic power, could surpass the strength of the demigods and travel in space in all directions. The comparison here is very suitable. The words yathā anilaḥ indicate that as the air is free to move anywhere without restriction, so Kardama Muni unrestrictedly traveled in all directions of the universe.

TEXT 42

kiṁ durāpādanaṁ teṣāṁ

puṁsām uddāma-cetasām

yair āśritas tīrtha-padaś

caraṇo vyasanātyayaḥ

SYNONYMS

kim-what; durāpādanam-difficult to achieve; teṣām-for those; puṁsām-men; uddāma-cetasām-who are determined; yaiḥ-by whom; āśritaḥ-taken refuge; tīrtha-padaḥ-of the Supreme Personality of Godhead; caraṇaḥ-feet; vyasana-atyayaḥ-which vanquish dangers.

What is difficult to achieve for determined men who have taken refuge of the Supreme Personality of Godhead's lotus feet? His feet are the source of sacred rivers like the Ganges, which put an end to the dangers of mundane life.

The words yair āśritas tīrtha-padaś caraṇaḥ are significant here. The Supreme Personality of Godhead is known as tīrtha-pāda. The Ganges is called a sacred river because it emanates from the toe of Viṣṇu. The Ganges is meant to eradicate all the material distresses of the conditioned souls. For any living entity, therefore, who has taken shelter of the holy lotus feet of the Lord, nothing is impossible. Kardama Muni is special not because he was a great mystic, but because he was a great devotee. Therefore it is said here that for a great devotee like Kardama Muni, nothing is impossible. Although yogīs can perform wonderful feats, as Kardama has already displayed, Kardama was more than a yogī because he was a great devotee of the Lord; therefore he was more glorious than an ordinary yogī. As it is confirmed in Bhagavad-gītā, "Out of the many yogīs, he who is a devotee of the Lord is first class." For a person like Kardama Muni there is no question of being conditioned; he was already a liberated soul and better than the demigods, who are also conditioned. Although he was enjoying with his wife and many other women, he was above material, conditional life. Therefore the word vyasanātyayaḥ is used to indicate that he was beyond the position of a conditioned soul. He was transcendental to all material limitations.

TEXT 43

prekṣayitvā bhuvo golaṁ

patnyai yāvān sva-saṁsthayā

bahv-āścaryaṁ mahā-yogī

svāśramāya nyavartata

SYNONYMS

prekṣayitvā-after showing; bhuvaḥ-of the universe; golam-the globe; patnyai-to his wife; yāvān-as much; sva-saṁsthayā-with its arrangements; bahu-āścaryam-full of many wonders; mahā-yogī-the great yogī (Kardama); sva-āśramāya-to his own hermitage; nyavartata-returned.

After showing his wife the globe of the universe and its different arrangements, full of many wonders, the great yogī Kardama Muni returned to his own hermitage.

All the planets are here described as gola, round. Every planet is round, and each planet is a different shelter, just like islands in the great ocean. Planets are sometimes called dvīpa or varṣa. This earth planet is called Bhārata-varṣa because it was ruled by King Bharata. Another significant word used in this verse is bahv-āścaryam, "many wonderful things." This indicates that the different planets are distributed all over the universe in the eight directions, and each and every one of them is wonderful in itself. Each planet has its particular climatic influences and particular types of inhabitants and is completely equipped with everything, including the beauty of the seasons. In the Brahma-saṁhitā (5.40) it is similarly stated, vibhūti-bhinnam: on each and every planet there are different opulences. It cannot be expected that one planet is exactly like another. By God's grace, by nature's law, each and every planet is made differently and has different wonderful features. All such wonders were personally experienced by Kardama Muni while he traveled with his wife, yet he could return again to his humble hermitage. He showed his princess-wife that although he was living in the hermitage, he had the power to go everywhere and do anything by mystic yoga. That is the perfection of yoga. One cannot become a perfect yogī simply by showing some sitting postures, nor by such sitting postures or so-called meditation can one become God, as is being advertised. Foolish persons are misled into believing that simply by some caricature of meditation and sitting postures one can become God within six months.

Here is the example of a perfect yogī; he could travel all over the universe. Similarly, there is a description of Durvāsā Muni, who also traveled in space. Actually, the perfect yogī can do that. But even if one can travel all over the universe and show wonderful feats like Kardama Muni, he cannot be compared to the Supreme Personality of Godhead, whose power and inconceivable energy can never be attained by any conditioned or liberated soul. By the actions of Kardama Muni we can understand that in spite of his immense mystic power, he remained a devotee of the Lord. That is the real position of every living entity.

TEXT 44

vibhajya navadhātmānaṁ

mānavīṁ suratotsukām

rāmāṁ niramayan reme

varṣa-pūgān muhūrtavat

SYNONYMS

vibhajya-having divided; nava-dhā-into nine; ātmānam-himself; mānavīm-the daughter of Manu (Devahūti); surata-for sex life; utsukām-who was eager; rāmām-to his wife; niramayan-giving pleasure; reme-he enjoyed; varṣa-pūgān-for many years; muhūrtavat-like a moment.

After coming back to his hermitage, he divided himself into nine personalities just to give pleasure to Devahūti, the daughter of Manu, who was eager for sex life. In that way he enjoyed with her for many, many years, which passed just like a moment.

Here the daughter of Svāyambhuva Manu, Devahūti, is described as suratotsuka. After traveling with her husband all over the universe, in Mount Meru and the beautiful gardens of the heavenly kingdoms, she naturally became sexually stimulated, and in order to satisfy her sexual desire, Kardama Muni expanded himself into nine forms. Instead of one, he became nine, and nine persons had sexual intercourse with Devahūti for many, many years. It is understood that the sexual appetite of a woman is nine times greater than that of a man. That is clearly indicated here. Otherwise, Kardama Muni would have had no reason to expand himself into nine. Here is another example of yogic power. As the Supreme Personality of Godhead can expand Himself in millions of forms, a yogī can also expand up to nine forms, but not more than that. Another example is that of Saubhari Muni; he also expanded himself into eight forms. But however powerful a yogī may be, he cannot expand himself into more than eight or nine forms. The Supreme Personality of Godhead, however, can expand Himself into millions of forms, ananta-rūpa-innumerable, countless forms-as stated in the Brahma-saṁhitā. No one can compare to the Supreme Personality of Godhead by any conceivable energetic manifestation of power.

TEXT 45

tasmin vimāna utkṛṣṭāṁ

śayyāṁ rati-karīṁ śritā

na cābudhyata taṁ kālaṁ

patyāpīcyena saṅgatā

SYNONYMS

tasmin-in that; vimāne-airplane; utkṛṣṭām-excellent; śayyām-a bed; rati-karīm-increasing sexual desires; śritā-situated on; na-not; ca-and; abudhyata-she noticed; tam-that; kālam-time; patyā-with her husband; apīcyena-most handsome; saṅgatā-in company.

In that aerial mansion, Devahūti, in the company of her handsome husband, situated on an excellent bed that increased sexual desires, could not realize how much time was passing.

Sex indulgence is so enjoyable for materialistic people that when they engage in such activities they forget how time is passing. Saint Kardama and Devahūti, in their sex indulgence, also forgot how time was passing by.

TEXT 46

evaṁ yogānubhāvena

dam-patyo ramamāṇayoḥ

śataṁ vyatīyuḥ śaradaḥ

kāma-lālasayor manāk

SYNONYMS

evam-thus; yoga-anubhāvena-by yogic powers; dam-patyoḥ-the couple; ramamāṇayoḥ-while enjoying themselves; śatam-a hundred; vyatīyuḥ-passed; śaradaḥ-autumns; kāma-sexual pleasure; lālasayoḥ-who were eagerly longing for; manāk-like a short time.

While the couple, who eagerly longed for sexual pleasure, were thus enjoying themselves by virtue of mystic powers, a hundred autumns passed like a brief span of time.

TEXT 47

tasyām ādhatta retas tāṁ

bhāvayann ātmanātma-vit

nodhā vidhāya rūpaṁ svaṁ

sarva-saṅkalpa-vid vibhuḥ

SYNONYMS

tasyām-in her; ādhatta-he deposited; retaḥ-semen; tām-her; bhāvayan-regarding; ātmanā-as half of himself; ātma-vit-a knower of spirit soul; nodhā-into nine; vidhāya-having divided; rūpam-body; svam-his own; sarva-saṅkalpa-vit-the knower of all desires; vibhuḥ-the powerful Kardama.

The powerful Kardama Muni was the knower of everyone's heart, and he could grant whatever one desired. Knowing the spiritual soul, he regarded her as half of his body. Dividing himself into nine forms, he impregnated Devahūti with nine discharges of semen.

Since Kardama Muni could understand that Devahūti wanted many children, at the first chance he begot nine children at one time. He is described here as vibhu, the most powerful master. By his yogic power he could at once produce nine daughters in the womb of Devahūti.

TEXT 48

ataḥ sā suṣuve sadyo

devahūtiḥ striyaḥ prajāḥ

sarvās tāś cāru-sarvāṅgyo

lohitotpala-gandhayaḥ

SYNONYMS

ataḥ-then; sā-she; suṣuve-gave birth; sadyaḥ-on the same day; devahūtiḥ-Devahūti; striyaḥ-females; prajāḥ-progeny; sarvāḥ-all; tāḥ-they; cāru-sarva-aṅgyaḥ-charming in every limb; lohita-red; utpala-like the lotus; gandhayaḥ-fragrant.

Immediately afterward, on the same day, Devahūti gave birth to nine female children, all charming in every limb and fragrant with the scent of the red lotus flower.

Devahūti was too sexually excited, and therefore she discharged more ova, and nine daughters were born. It is said in the smṛti-śāstra as well as in the Āyur-veda that when the discharge of the male is greater, male children are begotten, but when the discharge of the female is greater, female children are begotten. It appears from the circumstances that Devahūti was more sexually excited, and therefore she had nine daughters at once. All the daughters, however, were very beautiful, and their bodies were nicely formed; each resembled a lotus flower and was fragrant like a lotus.

TEXT 49

patiṁ sā pravrajiṣyantaṁ

tadālakṣyośatī bahiḥ

smayamānā viklavena

hṛdayena vidūyatā

SYNONYMS

patim-her husband; sā-she; pravrajiṣyantam-going to leave home; tadā-then; ālakṣya-after seeing; uśatī-beautiful; bahiḥ-outwardly; smayamānā-smiling; viklavena-agitated; hṛdayena-with a heart; vidūyatā-being distressed.

When she saw her husband about to leave home, she smiled externally, but at heart she was agitated and distressed.

Kardama Muni finished his household affairs quickly by his mystic power. The building of the castle in the air, traveling all over the universe with his wife in the company of beautiful girls, and begetting of children were finished, and now, according to his promise to leave home for his real concern of spiritual realization after impregnating his wife, he was about to go away. Seeing her husband about to leave, Devahūti was very disturbed, but to satisfy her husband she was smiling. The example of Kardama Muni should be understood very clearly; a person whose main concern is Kṛṣṇa consciousness, even if he is entrapped in household life, should always be ready to leave household enticement as soon as possible.

TEXT 50

likhanty adho-mukhī bhūmiṁ

padā nakha-maṇi-śriyā

uvāca lalitāṁ vācaṁ

nirudhyāśru-kalāṁ śanaiḥ

SYNONYMS

likhantī-scratching; adhaḥ-mukhī-her head bent down; bhūmim-the ground; padā-with her foot; nakha-nails; maṇi-gemlike; śriyā-with radiant; uvāca-she spoke; lalitām-charming; vācam-accents; nirudhya-suppressing; aśru-kalām-tears; śanaiḥ-slowly.

She stood and scratched the ground with her foot, which was radiant with the luster of her gemlike nails. Her head bent down, she spoke in slow yet charming accents, suppressing her tears.

Devahūti was so beautiful that her toenails appeared just like pearls, and as she scratched the ground it appeared as if pearls had been thrown on the ground. When a woman scratches the ground with her foot, it is a sign that her mind is very disturbed. These signs were sometimes exhibited by the gopīs before Kṛṣṇa. When the gopīs came in the dead of night and Kṛṣṇa asked them to return to their homes, the gopīs also scratched the ground like this because their minds were very disturbed.

TEXT 51

devahūtir uvāca

sarvaṁ tad bhagavān mahyam

upovāha pratiśrutam

athāpi me prapannāyā

abhayaṁ dātum arhasi

SYNONYMS

devahūtiḥ-Devahūti; uvāca-said; sarvam-all; tat-that; bhagavān-Your Lordship; mahyam-for me; upovāha-has been fulfilled; pratiśrutam-promised; atha api-yet; me-unto me; prapannāyai-unto one who has surrendered; abhayam-fearlessness; dātum-to give; arhasi-you deserve.

Śrī Devahūti said: My lord, you have fulfilled all the promises you gave me, yet because I am your surrendered soul, you should give me fearlessness too.

Devahūti requested her husband to grant her something without fear. As a wife, she was a fully surrendered soul to her husband, and it is the responsibility of the husband to give his wife fearlessness. How one awards fearlessness to his subordinate is mentioned in the Fifth Canto of Śrīmad-Bhāgavatam. One who cannot get free from the clutches of death is dependent, and he should not become a spiritual master, nor a husband, nor a kinsman, nor a father, nor a mother, etc. It is the duty of the superior to give fearlessness to the subordinate. To take charge of someone, therefore, either as father, mother, spiritual master, relative or husband, one must accept the responsibility to give his ward freedom from the fearful situation of material existence. Material existence is always fearful and full of anxiety. Devahūti is saying, "You have given me all sorts of material comforts by your yogic power, and since you are now prepared to go away, you must give me your last award so that I may get free from this material, conditional life."

TEXT 52

brahman duhitṛbhis tubhyaṁ

vimṛgyāḥ patayaḥ samāḥ

kaścit syān me viśokāya

tvayi pravrajite vanam

SYNONYMS

brahman-my dear brāhmaṇa; duhitṛbhiḥ-by the daughters themselves; tubhyam-for you; vimṛgyāḥ-to be found out; patayaḥ-husbands; samāḥ-suitable; kaścit-someone; syāt-there should be; me-my; viśokāya-for solace; tvayi-when you; pravrajite-departed; vanam-to the forest.

My dear brāhmaṇa, as far as your daughters are concerned, they will find their own suitable husbands and go away to their respective homes. But who will give me solace after your departure as a sannyāsī?

It is said that the father himself becomes the son in another form. The father and son are therefore considered to be nondifferent. A widow who has her son is actually not a widow, because she has the representative of her husband. Similarly, Devahūti is indirectly asking Kardama Muni to leave a representative so that in his absence she might be relieved of her anxieties by a suitable son. A householder is not expected to remain at home for all his days. After getting his sons and daughters married, a householder can retire from household life, leaving his wife in the charge of the grown-up sons. That is the social convention of the Vedic system. Devahūti is indirectly asking that in his absence from home there be at least one male child to give her relief from her anxieties. This relief means spiritual instruction. Relief does not mean material comforts. Material comforts will end with the end of the body, but spiritual instruction will not end; it will go on with the spirit soul. Instruction in spiritual advancement is necessary, but without having a worthy son, how could Devahūti advance in spiritual knowledge? It is the duty of the husband to liquidate his debt to his wife. The wife gives her sincere service to the husband, and he becomes indebted to her because one cannot accept service from his subordinate without giving him something in exchange. The spiritual master cannot accept service from a disciple without awarding him spiritual instruction. That is the reciprocation of love and duty. Thus Devahūti reminds her husband, Kardama Muni, that she has rendered him faithful service. Even considering the situation on the basis of liquidating his debt toward his wife, he must give a male child before he leaves. Indirectly, Devahūti requests her husband to remain at home a few days more, or at least until a male child is born.

TEXT 53

etāvatālaṁ kālena

vyatikrāntena me prabho

indriyārtha-prasaṅgena

parityakta-parātmanaḥ

SYNONYMS

etāvatā-so much; alam-for nothing; kālena-time; vyatikrāntena-passed by; me-my; prabho-O my lord; indriya-artha-sense gratification; prasaṅgena-in the matter of indulging; parityakta-disregarding; para-ātmanaḥ-knowledge of the Supreme Lord.

Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord.

Human life is not meant to be wasted, like that of the animals, in sense gratificatory activities. Animals always engage in sense gratification-eating, sleeping, fearing and mating-but that is not the engagement of the human being, although, because of the material body, there is need of sense gratification according to a regulative principle. So, in effect, Devahūti said to her husband: "So far we have these daughters, and we have enjoyed material life in the aerial mansion, traveling all over the universe. These boons have come by your grace, but they have all been for sense gratification. Now there must be something for my spiritual advancement."

TEXT 54

indriyārtheṣu sajjantyā

prasaṅgas tvayi me kṛtaḥ

ajānantyā paraṁ bhāvaṁ

tathāpy astv abhayāya me

SYNONYMS

indriya-artheṣu-to sense gratification; sajjantyā-being attached; prasaṅgaḥ-affinity; tvayi-for you; me-by me; kṛtaḥ-was done; ajānantyā-not knowing; param bhāvam-your transcendent situation; tathā api-nonetheless; astu-let it be; abhayāya-for fearlessness; me-my.

Not knowing your transcendental situation, I have loved you while remaining attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid me of all fear.

Devahūti is lamenting her position. As a woman, she had to love someone. Somehow or other, she came to love Kardama Muni, but without knowing of his spiritual advancement. Kardama Muni could understand Devahūti's heart; generally all women desire material enjoyment. They are called less intelligent because they are mostly prone to material enjoyment. Devahūti laments because her husband had given her the best kind of material enjoyment, but she did not know that he was so advanced in spiritual realization. Her plea was that even though she did not know the glories of her great husband, because she had taken shelter of him she must be delivered from material entanglement. Association with a great personality is most important. In Caitanya-caritāmṛta Lord Caitanya says that sādhu-saṅga, the association of a great saintly person, is very important, because even if one is not advanced in knowledge, simply by association with a great saintly person one can immediately make considerable advancement in spiritual life. As a woman, as an ordinary wife, Devahūti became attached to Kardama Muni in order to satisfy her sense enjoyment and other material necessities, but actually she associated with a great personality. Now she understood this, and she wanted to utilize the advantage of the association of her great husband.

TEXT 55

saṅgo yaḥ saṁsṛter hetur

asatsu vihito 'dhiyā

sa eva sādhuṣu kṛto

niḥsaṅgatvāya kalpate

SYNONYMS

saṅgaḥ-association; yaḥ-which; saṁsṛteḥ-of the cycle of birth and death; hetuḥ-the cause; asatsu-with those engaged in sense gratification; vihitaḥ-done; adhiyā-through ignorance; saḥ-the same thing; eva-certainly; sādhuṣu-with saintly persons; kṛtaḥ-performed; niḥsaṅgatvāya-to liberation; kalpate-leads.

Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.

The association of a saintly person in any way bears the same result. For example, Lord Kṛṣṇa met many kinds of living entities, and some treated Him as an enemy, and some treated Him as an agent for sense gratification. It is generally said that the gopīs were attached to Kṛṣṇa for sense attractions, and yet they became first-class devotees of the Lord. Kaṁsa, Śiśupāla, Dantavakra and other demons, however, were related to Kṛṣṇa as enemies. But whether they associated with Kṛṣṇa as enemies or for sense gratification, out of fear or as pure devotees, they all got liberation. That is the result of association with the Lord. Even if one does not understand who He is, the results have the same efficacy. Association with a great saintly person also results in liberation, just as whether one goes toward fire knowingly or unknowingly, the fire will make one warm. Devahūti expressed her gratefulness, for although she wanted to associate with Kardama Muni only for sense gratification, because he was spiritually great she was sure to be liberated by his benediction.

TEXT 56

neha yat karma dharmāya

na virāgāya kalpate

na tīrtha-pada-sevāyai

jīvann api mṛto hi saḥ

SYNONYMS

na-not; iha-here; yat-which; karma-work; dharmāya-for perfection of religious life; na-not; virāgāya-for detachment; kalpate-leads; na-not; tīrtha-pada-of the Lord's lotus feet; sevāyai-to devotional service; jīvan-living; api-although; mṛtaḥ-dead; hi-indeed; saḥ-he.

Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.

Devahūti's statement is that since she was attached to living with her husband for sense gratification, which does not lead to liberation from material entanglement, her life was simply a waste of time. Any work one performs that does not lead to the state of religious life is useless activity. Everyone is by nature inclined to some sort of work, and when that work leads one to religious life and religious life leads one to renunciation and renunciation leads one to devotional service, one attains the perfection of work. As stated in Bhagavad-gītā, any work that does not lead ultimately to the standard of devotional service is a cause of bondage in the material world. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]). Unless one is gradually elevated to the position of devotional service, beginning from his natural activity, he is to be considered a dead body. Work which does not lead one to the understanding of Kṛṣṇa consciousness is considered useless.

TEXT 57

sāhaṁ bhagavato nūnaṁ

vañcitā māyayā dṛḍham

yat tvāṁ vimuktidaṁ prāpya

na mumukṣeya bandhanāt

SYNONYMS

sā-that very person; aham-I am; bhagavataḥ-of the Lord; nūnam-surely; vañcitā-cheated; māyayā-by the illusory energy; dṛḍham-solidly; yat-because; tvām-you; vimukti-dam-who gives liberation; prāpya-having attained; na mumukṣeya-I have not sought liberation; bandhanāt-from material bondage.

My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation.

An intelligent man should utilize good opportunities. The first opportunity is the human form of life, and the second opportunity is to take birth in a suitable family where there is cultivation of spiritual knowledge; this is rarely obtained. The greatest opportunity is to have the association of a saintly person. Devahūti was conscious that she was born as the daughter of an emperor. She was sufficiently educated and cultured, and at last she got Kardama Muni, a saintly person and a great yogī, as her husband. Still, if she did not get liberation from the entanglement of material energy, then certainly she would be cheated by the insurmountable illusory energy. Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kālī or Durgā for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory." But such devotees of the goddess Māyā, or Durgā, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation. One should be intelligent enough to know how to utilize material assets for the purpose of spiritual realization. That is called karma-yoga or jñāna-yoga. Whatever we have we should use as service to the Supreme Person. It is advised in Bhagavad-gītā sva-karmaṇā tam abhyarcya: one should try to worship the Supreme Personality of Godhead by one's assets. There are many forms of service to the Supreme Lord, and anyone can render service unto Him according to the best of his ability.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Devahūti's Lamentation."

Chapter Twenty-four

The Renunciation of Kardama Muni

TEXT 1

maitreya uvāca

nirveda-vādinīm evaṁ

manor duhitaraṁ muniḥ

dayāluḥ śālinīm āha

śuklābhivyāhṛtaṁ smaran

SYNONYMS

maitreyaḥ-the great sage Maitreya; uvāca-said; nirveda-vādinīm-who was speaking words full of renunciation; evam-thus; manoḥ-of Svāyambhuva Manu; duhitaram-to the daughter; muniḥ-the sage Kardama; dayāluḥ-merciful; śālinīm-who was worthy of praise; āha-replied; śukla-by Lord Viṣṇu; abhivyāhṛtam-what was said; smaran-recalling.

Recalling the words of Lord Viṣṇu, the merciful sage Kardama replied as follows to Svāyambhuva Manu's praiseworthy daughter, Devahūti, who was speaking words full of renunciation.

TEXT 2

ṛṣir uvāca

mā khido rāja-putrīttham

ātmānaṁ praty anindite

bhagavāṁs te 'kṣaro garbham

adūrāt samprapatsyate

SYNONYMS

ṛṣiḥ uvāca-the sage said; mā khidaḥ-do not be disappointed; rāja-putri-O princess; ittham-in this way; ātmānam-yourself; prati-toward; anindite-O praiseworthy Devahūti; bhagavān-the Supreme Personality of Godhead; te-your; akṣaraḥ-infallible; garbham-womb; adūrāt-without delay; samprapatsyate-will enter.

The sage said: Do not be disappointed with yourself, O princess. You are actually praiseworthy. The infallible Supreme Personality of Godhead will shortly enter your womb as your son.

Kardama Muni encouraged his wife not to be sorry, thinking herself unfortunate, because the Supreme Personality of Godhead, by His incarnation, was going to come from her body.

TEXT 3

dhṛta-vratāsi bhadraṁ te

damena niyamena ca

tapo-draviṇa-dānaiś ca

śraddhayā ceśvaraṁ bhaja

SYNONYMS

dhṛta-vratā asi-you have undertaken sacred vows; bhadram te-may God bless you; damena-by control of the senses; niyamena-by religious observances; ca-and; tapaḥ-austerities; draviṇa-of money; dānaiḥ-by giving in charity; ca-and; śraddhayā-with great faith; ca-and; īśvaram-the Supreme Lord; bhaja-worship.

You have undertaken sacred vows. God will bless you. Hence you should worship the Lord with great faith, through sensory control, religious observances, austerities and gifts of your money in charity.

In order to spiritually advance or to achieve the mercy of the Lord, one must be self-controlled in the following manner: he must be restrained in sense gratification and must follow the rules and regulations of religious principles. Without austerity and penance and without sacrificing one's riches, one cannot achieve the mercy of the Supreme Lord. Kardama Muni advised his wife: "You have to factually engage in devotional service with austerity and penance, following the religious principles and giving charity. Then the Supreme Lord will be pleased with you, and He will come as your son."

TEXT 4

sa tvayārādhitaḥ śuklo

vitanvan māmakaṁ yaśaḥ

chettā te hṛdaya-granthim

audaryo brahma-bhāvanaḥ

SYNONYMS

saḥ-He; tvayā-by you; ārādhitaḥ-being worshiped; śuklaḥ-the Personality of Godhead; vitanvan-spreading; māmakam-my; yaśaḥ-fame; chettā-He will cut; te-your; hṛdaya-of the heart; granthim-knot; audaryaḥ-your son; brahma-knowledge of Brahman; bhāvanaḥ-teaching.

The Personality of Godhead, being worshiped by you, will spread my name and fame. He will vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman.

When the Supreme Personality of Godhead comes to disseminate spiritual knowledge for the benefit of all people, He generally descends as the son of a devotee, being pleased by the devotee's devotional service. The Supreme Personality of Godhead is the father of everyone. No one, therefore, is His father, but by His inconceivable energy He accepts some of the devotees as His parents and descendants. It is explained here that spiritual knowledge vanquishes the knot of the heart. Matter and spirit are knotted by false ego. This identification of oneself with matter, which is called hṛdaya-granthi, exists for all conditioned souls, and it becomes more and more tightened when there is too much affection for sex life. The explanation was given by Lord Ṛṣabha to His sons that this material world is an atmosphere of attraction between male and female. That attraction takes the shape of a knot in the heart, and by material affection it becomes still more tight. For people who hanker after material possessions, society, friendship and love, this knot of affection becomes very strong. It is only by brahma-bhāvana-the instruction by which spiritual knowledge is enhanced-that the knot in the heart is cut to pieces. No material weapon is needed to cut this knot, but it requires bona fide spiritual instruction. Kardama Muni instructed his wife, Devahūti, that the Lord would appear as her son and disseminate spiritual knowledge to cut the knot of material identification.

TEXT 5

maitreya uvāca

devahūty api sandeśaṁ

gauraveṇa prajāpateḥ

samyak śraddhāya puruṣaṁ

kūṭa-stham abhajad gurum

SYNONYMS

maitreyaḥ uvāca-Maitreya said; devahūtī-Devahūti; api-also; sandeśam-the direction; gauraveṇa-with great respect; prajāpateḥ-of Kardama; samyak-complete; śraddhāya-having faith in; puruṣam-the Supreme Personality of Godhead; kūṭa-stham-situated in everyone's heart; abhajat-worshiped; gurum-most worshipable.

Śrī Maitreya said: Devahūti was fully faithful and respectful toward the direction of her husband, Kardama, who was one of the Prajāpatis, or generators of human beings in the universe. O great sage, she thus began to worship the master of the universe, the Supreme Personality of Godhead, who is situated in everyone's heart.

This is the process of spiritual realization; one has to receive instruction from a bona fide spiritual master. Kardama Muni was Devahūti's husband, but because he instructed her on how to achieve spiritual perfection, he naturally became her spiritual master also. There are many instances wherein the husband becomes the spiritual master. Lord Śiva also is the spiritual master of his consort, Pārvatī. A husband should be so enlightened that he should become the spiritual master of his wife in order to enlighten her in the advancement of Kṛṣṇa consciousness. Generally strī, or woman, is less intelligent than man; therefore, if the husband is intelligent enough, the woman gets a great opportunity for spiritual enlightenment.

Here it is clearly said (samyak śraddhāya) that with great faith one should receive knowledge from the spiritual master and with great faith execute the performance of service. Śrīla Viśvanātha Cakravartī Ṭhākura, in his commentary on Bhagavad-gītā, has especially stressed the instruction of the spiritual master. One should accept the instruction of the spiritual master as one's life and soul. Whether one is liberated or not liberated, one should execute the instruction of the spiritual master with great faith. It is also stated that the Lord is situated in everyone's heart. One does not have to seek the Lord outside; He is already there. One simply has to concentrate on one's worship in good faith, as instructed by the bona fide spiritual master, and one's efforts will come out successfully. It is also clear that the Supreme Personality of Godhead does not appear as an ordinary child; He appears as He is. As stated in Bhagavad-gītā, He appears by His own internal potency, ātmā-māyā. And how does He appear? He appears when pleased by the worship of a devotee. A devotee may ask the Lord to appear as her son. The Lord is already sitting within the heart, and if He comes out from the body of a devotee it does not mean that the particular woman becomes His mother in the material sense. He is always there, but in order to please His devotee, He appears as her son.

TEXT 6

tasyāṁ bahu-tithe kāle

bhagavān madhusūdanaḥ

kārdamaṁ vīryam āpanno

jajñe 'gnir iva dāruṇi

SYNONYMS

tasyām-in Devahūti; bahu-tithe kāle-after many years; bhagavān-the Supreme Personality of Godhead; madhu-sūdanaḥ-the killer of the demon Madhu; kārdamam-of Kardama; vīryam-the semen; āpannaḥ-entered; jajñe-He appeared; agniḥ-fire; iva-like; dāruṇi-in wood.

After many, many years, the Supreme Personality of Godhead, Madhusūdana, the killer of the demon Madhu, having entered the semen of Kardama, appeared in Devahūti just as fire comes from wood in a sacrifice.

It is clearly stated here that the Lord is always the Supreme Personality of Godhead, although He appeared as the son of Kardama Muni. Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee's semen. Just as an ordinary living entity takes his birth by taking shelter of the semen of a certain living entity, the Supreme Personality of Godhead accepts the shelter of the semen of His devotee and comes out as His son. This manifests His full independence to act in any way, and it does not mean that He is an ordinary living entity forced to take birth in a certain type of womb. Lord Nṛsiṁha appeared from the pillar of Hiraṇyakaśipu's palace, Lord Varāha appeared from the nostril of Brahmā, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahmā or the pillar of Hiraṇyakaśipu's palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord. Bhagavān madhusūdanaḥ-He is the killer of all kinds of demons, and He always remains the Lord, even if He appears as the son of a particular devotee. The word kārdamam is significant, for it indicates that the Lord had some devotional affection or relationship in devotional service with Kardama and Devahūti. But we should not mistakenly understand that He was born just like an ordinary living entity from the semen of Kardama Muni in the womb of Devahūti.

TEXT 7

avādayaṁs tadā vyomni

vāditrāṇi ghanāghanāḥ

gāyanti taṁ sma gandharvā

nṛtyanty apsaraso mudā

SYNONYMS

avādayan-sounded; tadā-at that time; vyomni-in the sky; vāditrāṇi-musical instruments; ghanāghanāḥ-the rain clouds; gāyanti-sang; tam-to Him; sma-certainly; gandharvāḥ-the Gandharvas; nṛtyanti-danced; apsarasaḥ-the Apsarās; mudā-in joyful ecstasy.

At the time of His descent on earth, demigods in the form of raining clouds sounded musical instruments in the sky. The celestial musicians, the Gandharvas, sang the glories of the Lord, while celestial dancing girls known as Apsarās danced in joyful ecstasy.

TEXT 8

petuḥ sumanaso divyāḥ

khe-carair apavarjitāḥ

praseduś ca diśaḥ sarvā

ambhāṁsi ca manāṁsi ca

SYNONYMS

petuḥ-fell; sumanasaḥ-flowers; divyāḥ-beautiful; khe-caraiḥ-by the demigods who fly in the sky; apavarjitāḥ-dropped; praseduḥ-became satisfied; ca-and; diśaḥ-directions; sarvāḥ-all; ambhāṁsi-waters; ca-and; manāṁsi-minds; ca-and.

At the time of the Lord's appearance, the demigods flying freely in the sky showered flowers. All the directions, all the waters and everyone's mind became very satisfied.

It is learned herewith that in the higher sky there are living entities who can travel through the air without being hampered. Although we can travel in outer space, we are hampered by so many impediments, but they are not. We learn from the pages of Śrīmad-Bhāgavatam that the inhabitants of the planet called Siddhaloka can travel in space from one planet to another without impediment. They showered flowers on the earth when Lord Kapila, the son of Kardama, appeared.

TEXT 9

tat kardamāśrama-padaṁ

sarasvatyā pariśritam

svayambhūḥ sākam ṛṣibhir

marīcy-ādibhir abhyayāt

SYNONYMS

tat-that; kardama-of Kardama; āśrama-padam-to the place of the hermitage; sarasvatyā-by the River Sarasvatī; pariśritam-surrounded; svayambhūḥ-Brahmā (the self-born); sākam-along with; ṛṣibhiḥ-the sages; marīci-the great sage Marīci; ādibhiḥ-and others; abhyayāt-he came there.

Brahmā, the first-born living being, went along with Marīci and other sages to the place of Kardama's hermitage, which was surrounded by the River Sarasvatī.

Brahmā is called Svayambhū because he is not born of any material father and mother. He is the first living creature and is born from the lotus which grows from the abdomen of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu. Therefore he is called Svayambhū, self-born.

TEXT 10

bhagavantaṁ paraṁ brahma

sattvenāṁśena śatru-han

tattva-saṅkhyāna-vijñaptyai

jātaṁ vidvān ajaḥ svarāṭ

SYNONYMS

bhagavantam-the Lord; param-supreme; brahma-Brahman; sattvena-having an uncontaminated existence; aṁśena-by a plenary portion; śatru-han-O killer of the enemy, Vidura; tattva-saṅkhyāna-the philosophy of the twenty-four material elements; vijñaptyai-for explaining; jātam-appeared; vidvān-knowing; ajaḥ-the unborn (Lord Brahmā); sva-rāṭ-independent.

Maitreya continued: O killer of the enemy, the unborn Lord Brahmā, who is almost independent in acquiring knowledge, could understand that a portion of the Supreme Personality of Godhead, in His quality of pure existence, had appeared in the womb of Devahūti just to explain the complete state of knowledge known as sāṅkhya-yoga.

In Bhagavad-gītā, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedānta-sūtra, and He is the perfect knower of Vedānta-sūtra. Similarly, the Sāṅkhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Sāṅkhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Sāṅkhya philosophy, very explicitly explained not only the material world but also the spiritual world. Brahmā could understand this fact because he is svarāṭ, almost independent in receiving knowledge. He is called svarāṭ because he did not go to any school or college to learn but learned everything from within. Because Brahmā is the first living creature within this universe, he had no teacher; his teacher was the Supreme Personality of Godhead Himself, who is seated in the heart of every living creature. Brahmā acquired knowledge directly from the Supreme Lord within the heart; therefore he is sometimes called svarāṭ and aja.

Another important point is stated here. Sattvenāṁśena: when the Supreme Personality of Godhead appears, He brings with Him all His paraphernalia of Vaikuṇṭha; therefore His name, His form, His quality, His paraphernalia and His entourage all belong to the transcendental world. Real goodness is in the transcendental world. Here in the material world, the quality of goodness is not pure. Goodness may exist, but there must also be some tinges of passion and ignorance. In the spiritual world the unalloyed quality of goodness prevails; there the quality of goodness is called śuddha-sattva, pure goodness. Another name for śuddha-sattva is vasudeva because God is born from Vasudeva. Another meaning is that when one is purely situated in the qualities of goodness, he can understand the form, name, quality, paraphernalia and entourage of the Supreme Personality of Godhead. The word aṁśena also indicates that the Supreme Personality of Godhead, Kṛṣṇa, appeared as Kapiladeva in a portion of His portion. God expands either as kalā or as aṁśa. Aṁśa means "direct expansion," and kalā means "expansion of the expansion." There is no difference between the expansion, the expansion of the expansion, and the Supreme Personality of Godhead directly, as there is no difference between one candle and another-but still the candle from which the others are lit is called the original. Kṛṣṇa, therefore, is called the Parabrahman, or the ultimate Godhead and cause of all causes.

TEXT 11

sabhājayan viśuddhena

cetasā tac-cikīrṣitam

prahṛṣyamāṇair asubhiḥ

kardamaṁ cedam abhyadhāt

SYNONYMS

sabhājayan-worshiping; viśuddhena-pure; cetasā-with a heart; tat-of the Supreme Personality of Godhead; cikīrṣitam-the intended activities; prahṛṣyamāṇaiḥ-gladdened; asubhiḥ-with senses; kardamam-to Kardama Muni; ca-and Devahūti; idam-this; abhyadhāt-spoke.

After worshiping the Supreme Lord with gladdened senses and a pure heart for His intended activities as an incarnation, Brahmā spoke as follows to Kardama and Devahūti.

As explained in Bhagavad-gītā, Fourth Chapter, anyone who understands the transcendental activities, the appearance and the disappearance of the Supreme Personality of Godhead is to be considered liberated. Brahmā, therefore, is a liberated soul. Although he is in charge of this material world, he is not exactly like the common living entity. Since he is liberated from the majority of the follies of the common living entities, he was in knowledge of the appearance of the Supreme Personality of Godhead, and he therefore worshiped the Lord's activities, and with a glad heart he also praised Kardama Muni because the Supreme Personality of Godhead, as Kapila, had appeared as his son. One who can become the father of the Supreme Personality of Godhead is certainly a great devotee. There is a verse spoken by a brāhmaṇa in which he says that he does not know what the Vedas and what the purāṇas are, but while others might be interested in the Vedas or purāṇas, he is interested in Nanda Mahārāja, who appeared as the father of Kṛṣṇa. The brāhmaṇa wanted to worship Nanda Mahārāja because the Supreme Personality of Godhead, as a child, crawled in the yard of his house. These are some of the good sentiments of devotees. If a recognized devotee brings forth the Supreme Personality of Godhead as his son, how he should be praised! Brahmā, therefore, not only worshiped the incarnation of Godhead Kapila but also praised His so-called father, Kardama Muni.

TEXT 12

brahmovāca

tvayā me 'pacitis tāta

kalpitā nirvyalīkataḥ

yan me sañjagṛhe vākyaṁ

bhavān mānada mānayan

SYNONYMS

brahmā-Lord Brahmā; uvāca-said; tvayā-by you; me-my; apacitiḥ-worship; tāta-O son; kalpitā-is accomplished; nirvyalīkataḥ-without duplicity; yat-since; me-my; sañjagṛhe-have completely accepted; vākyam-instructions; bhavān-you; māna-da-O Kardama (one who offers honor to others); mānayan-respecting.

Lord Brahmā said: My dear son Kardama, since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Whatever instructions you took from me you have carried out, and thereby you have honored me.

Lord Brahmā, as the first living entity within the universe, is supposed to be the spiritual master of everyone, and he is also the father, the creator, of all beings. Kardama Muni is one of the Prajāpatis, or creators of the living entities, and he is also a son of Brahmā. Brahmā praises Kardama because he carried out the orders of the spiritual master in toto and without cheating. A conditioned soul in the material world has the disqualification of cheating. He has four disqualifications: he is sure to commit mistakes, he is sure to be illusioned, he is prone to cheat others, and his senses are imperfect. But if one carries out the order of the spiritual master by disciplic succession, or the paramparā system, he overcomes the four defects. Therefore, knowledge received from the bona fide spiritual master is not cheating. Any other knowledge which is manufactured by the conditioned soul is cheating only. Brahmā knew well that Kardama Muni exactly carried out the instructions received from him and that he actually honored his spiritual master. To honor the spiritual master means to carry out his instructions word for word.

TEXT 13

etāvaty eva śuśrūṣā

kāryā pitari putrakaiḥ

bāḍham ity anumanyeta

gauraveṇa guror vacaḥ

SYNONYMS

etāvatī-to this extent; eva-exactly; śuśrūṣā-service; kāryā-ought to be rendered; pitari-to the father; putrakaiḥ-by the sons; bāḍham iti-accepting, "Yes, sir"; anumanyeta-he should obey; gauraveṇa-with due deference; guroḥ-of the guru; vacaḥ-commands.

Sons ought to render service to their father exactly to this extent. One should obey the command of his father or spiritual master with due deference, saying, "Yes, sir."

Two words in this verse are very important; one word is pitari, and another word is guroḥ. The son or disciple should accept the words of his spiritual master and father without hesitation. Whatever the father and the spiritual master order should be taken without argument: "Yes." There should be no instance in which the disciple or the son says, "This is not correct. I cannot carry it out." When he says that, he is fallen. The father and the spiritual master are on the same platform because a spiritual master is the second father. The higher classes are called dvija, twice-born. Whenever there is a question of birth, there must be a father. The first birth is made possible by the actual father, and the second birth is made possible by the spiritual master. Sometimes the father and the spiritual master may be the same man, and sometimes they are different men. In any case, the order of the father or the order of the spiritual master must be carried out without hesitation, with an immediate yes. There should be no argument. That is real service to the father and to the spiritual master. Viśvanātha Cakravartī Ṭhākura has stated that the order of the spiritual master is the life and soul of the disciples. As a man cannot separate his life from his body, a disciple cannot separate the order of the spiritual master from his life. If a disciple follows the instruction of the spiritual master in that way, he is sure to become perfect. This is confirmed in the Upaniṣads: the import of Vedic instruction is revealed automatically only to one who has implicit faith in the Supreme Personality of Godhead and in his spiritual master. One may be materially considered an illiterate man, but if he has faith in the spiritual master as well as in the Supreme Personality of Godhead, then the meaning of scriptural revelation is immediately manifested before him.

TEXT 14

imā duhitaraḥ satyas

tava vatsa sumadhyamāḥ

sargam etaṁ prabhāvaiḥ svair

bṛṁhayiṣyanty anekadhā

SYNONYMS

imāḥ-these; duhitaraḥ-daughters; satyaḥ-chaste; tava-your; vatsa-O my dear son; su-madhyamāḥ-thin-waisted; sargam-creation; etam-this; prabhāvaiḥ-by descendants; svaiḥ-their own; bṛṁhayiṣyanti-they will increase; aneka-dhā-in various ways.

Lord Brahmā then praised Kardama Muni's nine daughters, saying: All your thin-waisted daughters are certainly very chaste. I am sure they will increase this creation by their own descendants in various ways.

In the beginning of creation, Brahmā was concerned more or less with increasing the population, and when he saw that Kardama Muni had already begotten nine nice daughters, he was hopeful that through the daughters many children would come who would take charge of the creative principle of the material world. He was therefore happy to see them. The word sumadhyamā means "a good daughter of a beautiful woman." If she has a thin waist, a woman is considered very beautiful. All the daughters of Kardama Muni were of the same beautiful feature.

TEXT 15

atas tvam ṛṣi-mukhyebhyo

yathā-śīlaṁ yathā-ruci

ātmajāḥ paridehy adya

vistṛṇīhi yaśo bhuvi

SYNONYMS

ataḥ-therefore; tvam-you; ṛṣi-mukhyebhyaḥ-unto the foremost sages; yathā-śīlam-according to temperament; yathā-ruci-according to taste; ātma-jāḥ-your daughters; paridehi-please give away; adya-today; vistṛṇīhi-spread; yaśaḥ-fame; bhuvi-over the universe.

Therefore, today please give away your daughters to the foremost of the sages, with due regard for the girls' temperaments and likings, and thereby spread your fame all over the universe.

The nine principal ṛṣis, or sages, are Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and Atharvā. All these ṛṣis are most important, and Brahmā desired that the nine daughters already born of Kardama Muni be handed over to them. Here two words are used very significantly-yathā-śīlam and yathā-ruci. The daughters should be handed over to the respective ṛṣis, not blindly, but according to the combination of character and taste. That is the art of combining a man and woman. Man and woman should not be united simply on the consideration of sex life. There are many other considerations, especially character and taste. If the taste and character differ between the man and woman, their combination will be unhappy. Even about forty years ago, in Indian marriages, the taste and character of the boy and girl were first of all matched, and then they were allowed to marry. This was done under the direction of the respective parents. The parents used to astrologically determine the character and tastes of the boy and girl, and when they corresponded, the match was selected: "This girl and this boy are just suitable, and they should be married." Other considerations were less important. The same system was also advised in the beginning of the creation by Brahmā: "Your daughters should be handed over to the ṛṣis according to taste and character."

According to astrological calculation, a person is classified according to whether he belongs to the godly or demoniac quality. In that way the spouse was selected. A girl of godly quality should be handed over to a boy of godly quality. A girl of demoniac quality should be handed over to a boy of demoniac quality. Then they will be happy. But if the girl is demoniac and the boy is godly, then the combination is incompatible; they cannot be happy in such a marriage. At the present moment, because boys and girls are not married according to quality and character, most marriages are unhappy, and there is divorce.

It is foretold in the Twelfth Canto of the Bhāgavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done.

TEXT 16

vedāham ādyaṁ puruṣam

avatīrṇaṁ sva-māyayā

bhūtānāṁ śevadhiṁ dehaṁ

bibhrāṇaṁ kapilaṁ mune

SYNONYMS

veda-know; aham-I; ādyam-the original; puruṣam-enjoyer; avatīrṇam-incarnated; sva-māyayā-by His own internal energy; bhūtānām-of all the living entities; śevadhim-the bestower of all desired, who is just like a vast treasure; deham-the body; bibhrāṇam-assuming; kapilam-Kapila Muni; mune-O sage Kardama.

O Kardama, I know that the original Supreme Personality of Godhead has now appeared as an incarnation by His internal energy. He is the bestower of all desired by the living entities, and He has now assumed the body of Kapila Muni.

In this verse we find the words puruṣam avatīrṇaṁ sva-māyayā. The Supreme Personality of Godhead is everlastingly, eternally the form of puruṣa, the predominator or enjoyer, and when He appears He never accepts anything of this material energy. The spiritual world is a manifestation of His personal, internal potency, whereas the material world is a manifestation of His material, or differentiated, energy. The word sva-māyayā, "by His own internal potency," indicates that whenever the Supreme Personality of Godhead descends, He comes in His own energy. He may assume the body of a human being, but that body is not material. In Bhagavad-gītā, therefore, it is clearly stated that only fools and rascals, mūḍhas, consider the body of Kṛṣṇa to be the body of a common human being. The word śevadhim means that He is the original bestower of all the necessities of life upon the living entities. In the Vedas also it is stated that He is the chief living entity and that He bestows all the desired necessities of other living entities. Because He is the bestower of the necessities of all others, He is called God. The Supreme is also a living entity; He is not impersonal. As we are individual, the Supreme Personality of Godhead is also individual-but He is the supreme individual. That is the difference between God and the ordinary living entities.

TEXT 17

jñāna-vijñāna-yogena

karmaṇām uddharan jaṭāḥ

hiraṇya-keśaḥ padmākṣaḥ

padma-mudrā-padāmbujaḥ

SYNONYMS

jñāna-of scriptural knowledge; vijñāna-and application; yogena-by means of mystic yoga; karmaṇām-of material actions; uddharan-uprooting; jaṭāḥ-the roots; hiraṇya-keśaḥ-golden hair; padma-akṣaḥ-lotus-eyed; padma-mudrā-marked with the sign of the lotus; pada-ambujaḥ-having lotus feet.

By mystic yoga and the practical application of knowledge from the scriptures, Kapila Muni, who is characterized by His golden hair, His eyes just like lotus petals and His lotus feet, which bear the marks of lotus flowers, will uproot the deep-rooted desire for work in this material world.

In this verse the activities and bodily features of Kapila Muni are very nicely described. The activities of Kapila Muni are forecast herein: He will present the philosophy of Sāṅkhya in such a way that by studying His philosophy people will be able to uproot the deep-rooted desire for karma, fruitive activities. Everyone in this material world engages in achieving the fruits of his labor. A man tries to be happy by achieving the fruits of his own honest labor, but actually he becomes more and more entangled. One cannot get out of this entanglement unless he has perfect knowledge, or devotional service.

Those who are trying to get out of the entanglement by speculation are also doing their best, but in the Vedic scriptures we find that if one has taken to the devotional service of the Lord in Kṛṣṇa consciousness, he can very easily uproot the deep-rooted desire for fruitive activities. Sāṅkhya philosophy will be broadcast by Kapila Muni for that purpose. His bodily features are also described herein. Jñāna does not refer to ordinary research work. Jñāna entails receiving knowledge from the scriptures through the spiritual master by disciplic succession. In the modern age there is a tendency to do research by mental speculation and concoction. But the man who speculates forgets that he himself is subject to the four defects of nature: he is sure to commit mistakes, his senses are imperfect, he is sure to fall into illusion, and he is cheating. Unless one has perfect knowledge from disciplic succession, he simply puts forth some theories of his own creation; therefore he is cheating people. Jñāna means knowledge received through disciplic succession from the scriptures, and vijñāna means practical application of such knowledge. Kapila Muni's Sāṅkhya system of philosophy is based on jñāna and vijñāna.

TEXT 18

eṣa mānavi te garbhaṁ

praviṣṭaḥ kaiṭabhārdanaḥ

avidyā-saṁśaya-granthiṁ

chittvā gāṁ vicariṣyati

SYNONYMS

eṣaḥ-the same Supreme Personality of Godhead; mānavi-O daughter of Manu; te-your; garbham-womb; praviṣṭaḥ-has entered; kaiṭabha-ardanaḥ-the killer of the demon Kaiṭabha; avidyā-of ignorance; saṁśaya-and of doubt; granthim-the knot; chittvā-cutting off; gām-the world; vicariṣyati-He will travel over.

Lord Brahmā then told Devahūti: My dear daughter of Manu, the same Supreme Personality of Godhead who killed the demon Kaiṭabha is now within your womb. He will cut off all the knots of your ignorance and doubt. Then He will travel all over the world.

Here the word avidyā is very significant. Avidyā means forgetfulness of one's identity. Every one of us is a spirit soul, but we have forgotten. We think, "I am this body." This is called avidyā. Saṁśaya-granthi means "doubtfulness." The knot of doubtfulness is tied when the soul identifies with the material world. That knot is also called ahaṅkāra, the junction of matter and spirit. By proper knowledge received from the scriptures in disciplic succession and by proper application of that knowledge, one can free himself from this binding combination of matter and spirit. Brahmā assures Devahūti that her son will enlighten her, and after enlightening her He will travel all over the world, distributing the system of Sāṅkhya philosophy.

The word saṁśaya means "doubtful knowledge." Speculative and pseudo yogic knowledge is all doubtful. At the present moment the so-called yoga system is prosecuted on the understanding that by agitation of the different stations of the bodily construction one can find that he is God. The mental speculators think similarly, but they are all doubtful. Real knowledge is expounded in Bhagavad-gītā: "Just become Kṛṣṇa conscious. Just worship Kṛṣṇa and become a devotee of Kṛṣṇa." That is real knowledge, and anyone who follows that system becomes perfect without a doubt.

TEXT 19

ayaṁ siddha-gaṇādhīśaḥ

sāṅkhyācāryaiḥ susammataḥ

loke kapila ity ākhyāṁ

gantā te kīrti-vardhanaḥ

SYNONYMS

ayam-this Personality of Godhead; siddha-gaṇa-of the perfected sages; adhīśaḥ-the head; sāṅkhya-ācāryaiḥ-by ācāryas expert in Sāṅkhya philosophy; su-sammataḥ-approved according to Vedic principles; loke-in the world; kapilaḥ iti-as Kapila; ākhyām-celebrated; gantā-He will go about; te-your; kīrti-fame; vardhanaḥ-increasing.

Your son will be the head of all the perfected souls. He will be approved by the ācāryas expert in disseminating real knowledge, and among the people He will be celebrated by the name Kapila. As the son of Devahūti, He will increase your fame.

Sāṅkhya philosophy is the philosophical system enunciated by Kapila, the son of Devahūti. The other Kapila, who is not the son of Devahūti, is an imitation. This is the statement of Brahmā, and because we belong to Brahmā's disciplic succession we should accept his statement that the real Kapila is the son of Devahūti and that real Sāṅkhya philosophy is the system of philosophy which He introduced and which will be accepted by the ācāryas, the directors of spiritual discipline. The word susammata means "accepted by persons who are counted upon to give their good opinion."

TEXT 20

maitreya uvāca

tāv āśvāsya jagat-sraṣṭā

kumāraiḥ saha-nāradaḥ

haṁso haṁsena yānena

tri-dhāma-paramaṁ yayau

SYNONYMS

maitreyaḥ uvāca-Maitreya said; tau-the couple; āśvāsya-having reassured; jagat-sraṣṭā-the creator of the universe; kumāraiḥ-along with the Kumāras; saha-nāradaḥ-with Nārada; haṁsaḥ-Lord Brahmā; haṁsena yānena-by his swan carrier; tri-dhāma-paramam-to the highest planetary system; yayau-went.

Śrī Maitreya said: After thus speaking to Kardama Muni and his wife Devahūti, Lord Brahmā, the creator of the universe, who is also known as Haṁsa, went back to the highest of the three planetary systems on his swan carrier with the four Kumāras and Nārada.

The words haṁsena yānena are very significant here. Haṁsa-yāna, the airplane by which Brahmā travels all over outer space, resembles a swan. Brahmā is also known as Haṁsa because he can grasp the essence of everything. His abode is called tri-dhāma-paramam. There are three divisions of the universe-the upper planetary system, the middle planetary system and the lower planetary system-but his abode is above even Siddhaloka, the upper planetary system. He returned to his own planet with the four Kumāras and Nārada because they were not going to be married. The other ṛṣis who came with him, such as Marīci and Atri, remained there because they were to be married to the daughters of Kardama, but his other sons- Sanat, Sanaka, Sanandana, Sanātana and Nārada-went back with him in his swan-shaped airplane. The four Kumāras and Nārada are naiṣṭhika-brahmacārīs. Naiṣṭhika-brahmacārī refers to one who never wastes his semen at any time. They were not to attend the marriage ceremony of their other brothers, Marīci and the other sages, and therefore they went back with their father, Haṁsa.

TEXT 21

gate śata-dhṛtau kṣattaḥ

kardamas tena coditaḥ

yathoditaṁ sva-duhitṝḥ

prādād viśva-sṛjāṁ tataḥ

SYNONYMS

gate-after he departed; śata-dhṛtau-Lord Brahmā; kṣattaḥ-O Vidura; kardamaḥ-Kardama Muni; tena-by him; coditaḥ-ordered; yathā-uditam-as told; sva-duhitṝḥ-his own daughters; prādāt-handed over; viśva-sṛjām-to the creators of the world's population; tataḥ-thereafter.

O Vidura, after the departure of Brahmā, Kardama Muni, having been ordered by Brahmā, handed over his nine daughters, as instructed, to the nine great sages who created the population of the world.

TEXTS 22–23

marīcaye kalāṁ prādād

anasūyām athātraye

śraddhām aṅgirase 'yacchat

pulastyāya havirbhuvam

pulahāya gatiṁ yuktāṁ

kratave ca kriyāṁ satīm

khyātiṁ ca bhṛgave 'yacchad

vasiṣṭhāyāpy arundhatīm

SYNONYMS

marīcaye-unto Marīci; kalām-Kalā; prādāt-he handed over; anasūyām-Anasūyā; atha-then; atraye-unto Atri; śraddhām-Śraddhā; aṅgirase-unto Aṅgirā; ayacchat-he gave away; pulastyāya-unto Pulastya; havirbhuvam-Havirbhū; pulahāya-unto Pulaha; gatim-Gati; yuktām-suitable; kratave-unto Kratu; ca-and; kriyām-Kriyā; satīm-virtuous; khyātim-Khyāti; ca-and; bhṛgave-unto Bhṛgu; ayacchat-he gave away; vasiṣṭhāya-unto the sage Vasiṣṭha; api-also; arundhatīm-Arundhatī.

Kardama Muni handed over his daughter Kalā to Marīci, and another daughter, Anasūyā, to Atri. He delivered Śraddhā to Aṅgirā, and Havirbhū to Pulastya. He delivered Gati to Pulaha, the chaste Kriyā to Kratu, Khyāti to Bhṛgu, and Arundhatī to Vasiṣṭha.

TEXT 24

atharvaṇe 'dadāc chāntiṁ

yayā yajño vitanyate

viprarṣabhān kṛtodvāhān

sadārān samalālayat

SYNONYMS

atharvaṇe-to Atharvā; adadāt-he gave away; śāntim-Śānti; yayā-by whom; yajñaḥ-sacrifice; vitanyate-is performed; vipra-ṛṣabhān-the foremost brāhmaṇas; kṛta-udvāhān-married; sa-dārān-with their wives; samalālayat-maintained them.

He delivered Śānti to Atharvā. Because of Śānti, sacrificial ceremonies are well performed. Thus he got the foremost brāhmaṇas married, and he maintained them along with their wives.

TEXT 25

tatas ta ṛṣayaḥ kṣattaḥ

kṛta-dārā nimantrya tam

prātiṣṭhan nandim āpannāḥ

svaṁ svam āśrama-maṇḍalam

SYNONYMS

tataḥ-then; te-they; ṛṣayaḥ-the sages; kṣattaḥ-O Vidura; kṛta-dārāḥ-thus married; nimantrya-taking leave of; tam-Kardama; prātiṣṭhan-they departed; nandim-joy; āpannāḥ-obtained; svam svam-each to his own; āśrama-maṇḍalam-hermitage.

Thus married, the sages took leave of Kardama and departed full of joy, each for his own hermitage, O Vidura.

TEXT 26

sa cāvatīrṇaṁ tri-yugam

ājñāya vibudharṣabham

vivikta upasaṅgamya

praṇamya samabhāṣata

SYNONYMS

saḥ-the sage Kardama; ca-and; avatīrṇam-descended; tri-yugam-Viṣṇu; ājñāya-having understood; vibudha-ṛṣabham-the chief of the demigods; vivikte-in a secluded place; upasaṅgamya-having approached; praṇamya-offering obeisances; samabhāṣata-he spoke.

When Kardama Muni understood that the Supreme Personality of Godhead, the chief of all the demigods, Viṣṇu, had descended, Kardama approached Him in a secluded place, offered obeisances and spoke as follows.

Lord Viṣṇu is called tri-yuga. He appears in three yugas-Satya, Tretā and Dvāpara-but in Kali-yuga He does not appear. From the prayers of Prahlāda Mahārāja, however, we understand that He appears garbed as a devotee in Kali-yuga. Lord Caitanya is that devotee. Kṛṣṇa appeared in the form of a devotee, but although He never disclosed Himself, Rūpa Gosvāmī could understand His identity, for the Lord cannot hide Himself from a pure devotee. Rūpa Gosvāmī detected Him when he offered his first obeisances to Lord Caitanya. He knew that Lord Caitanya was Kṛṣṇa Himself and therefore offered his obeisances with the following words: "I offer my respects to Kṛṣṇa, who has now appeared as Lord Caitanya." This is also confirmed in the prayers of Prahlāda Mahārāja: in Kali-yuga He does not directly appear, but He appears as a devotee. Viṣṇu, therefore, is known as tri-yuga. Another explanation of tri-yuga is that He has three pairs of divine attributes, namely power and affluence, piety and renown, and wisdom and dispassion. According to Śrīdhara Svāmī, His three pairs of opulences are complete riches and complete strength, complete fame and complete beauty, and complete wisdom and complete renunciation. There are different interpretations of tri-yuga, but it is accepted by all learned scholars that tri-yuga means Viṣṇu. When Kardama Muni understood that his son, Kapila, was Viṣṇu Himself, he wanted to offer his obeisances. Therefore, when Kapila was alone he offered his respects and expressed his mind as follows.

TEXT 27

aho pāpacyamānānāṁ

niraye svair amaṅgalaiḥ

kālena bhūyasā nūnaṁ

prasīdantīha devatāḥ

SYNONYMS

aho-oh; pāpacyamānānām-with those being much afflicted; niraye-in the hellish material entanglement; svaiḥ-their own; amaṅgalaiḥ-by misdeeds; kālena bhūyasā-after a long time; nūnam-indeed; prasīdanti-they are pleased; iha-in this world; devatāḥ-the demigods.

Kardama Muni said: Oh, after a long time the demigods of this universe have become pleased with the suffering souls who are in material entanglement because of their own misdeeds.

This material world is a place for suffering, which is due to the misdeeds of the inhabitants, the conditioned souls themselves. The sufferings are not extraneously imposed upon them; rather, the conditioned souls create their own suffering by their own acts. In the forest, fire takes place automatically. It is not that someone has to go there and set a fire; because of friction among various trees, fire occurs automatically. When there is too much heat from the forest fire of this material world, the demigods, including Brahmā himself, being harassed, approach the Supreme Lord, the Supreme Personality of Godhead, and appeal to Him to alleviate the condition. Then the Supreme Personality of Godhead descends. In other words, when the demigods become distressed by the sufferings of the conditioned souls, they approach the Lord to remedy the suffering, and the Personality of Godhead descends. When the Lord descends, all the demigods become enlivened. Therefore Kardama Muni said, "After many, many years of human suffering, all the demigods are now satisfied because Kapiladeva, the incarnation of Godhead, has appeared."

TEXT 28

bahu-janma-vipakvena

samyag-yoga-samādhinā

draṣṭuṁ yatante yatayaḥ

śūnyāgāreṣu yat-padam

SYNONYMS

bahu-many; janma-after births; vipakvena-which is mature; samyak-perfect; yoga-samādhinā-by trance in yoga; draṣṭum-to see; yatante-they endeavor; yatayaḥ-the yogīs; śūnya-agāreṣu-in secluded places; yat-whose; padam-feet.

After many births, mature yogīs, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead.

Some important things are mentioned here about yoga. The word bahu janma-vipakvena means "after many, many births of mature yoga practice." And another word, samyag-yoga-samādhinā, means "by complete practice of the yoga system." Complete practice of yoga means bhakti-yoga; unless one comes to the point of bhakti-yoga, or surrender unto the Supreme Personality of Godhead, one's yoga practice is not complete. This same point is corroborated in the Śrīmad Bhagavad-gītā. Bahūnāṁ janmanām ante: [Bg. 7.19] after many, many births, the jñānī who has matured in transcendental knowledge surrenders unto the Supreme Personality of Godhead. Kardama Muni repeats the same statement. After many, many years and many, many births of complete practice of yoga, one can see the lotus feet of the Supreme Lord in a secluded place. It is not that after one practices some sitting postures he immediately becomes perfect. One has to perform yoga a long time-"many, many births"-to become mature, and a yogī has to practice in a secluded place. One cannot practice yoga in a city or in a public park and declare that he has become God simply by some exchange of dollars. This is all bogus propaganda. Those who are actually yogīs practice in a secluded place, and after many, many births they become successful, provided they surrender unto the Supreme Personality of Godhead. This is the completion of yoga.

TEXT 29

sa eva bhagavān adya

helanaṁ na gaṇayya naḥ

gṛheṣu jāto grāmyāṇāṁ

yaḥ svānāṁ pakṣa-poṣaṇaḥ

SYNONYMS

saḥ eva-that very same; bhagavān-Supreme Personality of Godhead; adya-today; helanam-negligence; na-not; gaṇayya-considering high and low; naḥ-our; gṛheṣu-in the houses; jātaḥ-appeared; grāmyāṇām-of ordinary householders; yaḥ-He who; svānām-of His own devotees; pakṣa-poṣaṇaḥ-who supports the party.

Not considering the negligence of ordinary householders like us, that very same Supreme Personality of Godhead appears in our homes just to support His devotees.

Devotees are so affectionate toward the Personality of Godhead that although He does not appear before those who practice yoga in a secluded place even for many, many births, He agrees to appear in a householder's home where devotees engage in devotional service without material yoga practice. In other words, devotional service to the Lord is so easy that even a householder can see the Supreme Personality of Godhead as one of the members of his household, as his son, as Kardama Muni experienced. He was a householder, although a yogī, but he had the incarnation of the Supreme Personality of Godhead Kapila Muni as his son.

Devotional service is such a powerful transcendental method that it surpasses all other methods of transcendental realization. The Lord says, therefore, that He lives neither in Vaikuṇṭha nor in the heart of a yogī, but He lives where His pure devotees are always chanting and glorifying Him. The Supreme Personality of Godhead is known as bhakta-vatsala. He is never described as jñānī-vatsala or yogī-vatsala. He is always described as bhakta-vatsala because He is more inclined toward His devotees than toward other transcendentalists. In Bhagavad-gītā it is confirmed that only a devotee can understand Him as He is. Bhaktyā mām abhijānāti: [Bg. 18.55] "One can understand Me only by devotional service, not otherwise." That understanding alone is real because although jñānīs, mental speculators, can realize only the effulgence, or the bodily luster, of the Supreme Personality of Godhead, and yogīs can realize only the partial representation of the Supreme Personality of Godhead, a bhakta not only realizes Him as He is but also associates with the Personality of Godhead face to face.

TEXT 30

svīyaṁ vākyam ṛtaṁ kartum

avatīrṇo 'si me gṛhe

cikīrṣur bhagavān jñānaṁ

bhaktānāṁ māna-vardhanaḥ

SYNONYMS

svīyam-Your own; vākyam-words; ṛtam-true; kartum-to make; avatīrṇaḥ-descended; asi-You are; me gṛhe-in my house; cikīrṣuḥ-desirous of disseminating; bhagavān-the Personality of Godhead; jñānam-knowledge; bhaktānām-of the devotees; māna-the honor; vardhanaḥ-who increases.

Kardama Muni said: You, my dear Lord, who are always increasing the honor of Your devotees, have descended in my home just to fulfill Your word and disseminate the process of real knowledge.

When the Lord appeared before Kardama Muni after his mature yoga practice, He promised that He would become Kardama's son. He descended as the son of Kardama Muni in order to fulfill that promise. Another purpose of His appearance is cikīrṣur bhagavān jñānam, to distribute knowledge. Therefore, He is called bhaktānāṁ māna-vardhanaḥ, "He who increases the honor of His devotees." By distributing Sāṅkhya He would increase the honor of the devotees; therefore, Sāṅkhya philosophy is not dry mental speculation. Sāṅkhya philosophy means devotional service. How could the honor of the devotees be increased unless Sāṅkhya were meant for devotional service? Devotees are not interested in speculative knowledge; therefore, the Sāṅkhya enunciated by Kapila Muni is meant to establish one firmly in devotional service. Real knowledge and real liberation is to surrender unto the Supreme Personality of Godhead and engage in devotional service.

TEXT 31

tāny eva te 'bhirūpāṇi

rūpāṇi bhagavaṁs tava

yāni yāni ca rocante

sva-janānām arūpiṇaḥ

SYNONYMS

tāni-those; eva-truly; te-Your; abhirūpāṇi-suitable; rūpāṇi-forms; bhagavan-O Lord; tava-Your; yāni yāni-whichever; ca-and; rocante-are pleasing; sva-janānām-to Your own devotees; arūpiṇaḥ-of one with no material form.

My dear Lord, although You have no material form, You have Your own innumerable forms. They truly are Your transcendental forms, which are pleasing to Your devotees.

In the Brahma-saṁhitā it is stated that the Lord is one Absolute, but He has ananta, or innumerable, forms. Advaitam acyutam anādim ananta-rūpam [Bs 5.33]. The Lord is the original form, but still He has multiforms. Those multiforms are manifested by Him transcendentally, according to the tastes of His multidevotees. It is understood that once Hanumān, the great devotee of Lord Rāmacandra, said that he knew that Nārāyaṇa, the husband of Lakṣmī, and Rāma, the husband of Sītā, are one and the same, and that there is no difference between Lakṣmī and Sītā, but as for himself, he liked the form of Lord Rāma. In a similar way, some devotees worship the original form of Kṛṣṇa. When we say "Kṛṣṇa" we refer to all forms of the Lord-not only Kṛṣṇa, but Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, etc. The varieties of transcendental forms exist simultaneously. That is also stated in the Brahma-saṁhitā: rāmādi-mūrtiṣu. .. nānāvatāram. He already exists in multiforms, but none of the forms are material. Śrīdhara Svāmī has commented that arūpiṇaḥ, "without form," means without material form. The Lord has form, otherwise how can it be stated here, tāny eva te 'bhirūpāṇi rūpāṇi bhagavaṁs tava: "You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms"? Māyāvādī philosophers cannot understand these transcendental forms of the Lord, and being disappointed, they say that the Supreme Lord is impersonal. But that is not a fact; whenever there is form there is a person. Many times in many Vedic literatures the Lord is described as puruṣa, which means "the original form, the original enjoyer." The conclusion is that the Lord has no material form, and yet, according to the liking of different grades of devotees, He simultaneously exists in multiforms, such as Rāma, Nṛsiṁha, Varāha, Nārāyaṇa and Mukunda. There are many thousands and thousands of forms, but they are all viṣṇu-tattva, Kṛṣṇa.

TEXT 32

tvāṁ sūribhis tattva-bubhutsayāddhā

sadābhivādārhaṇa-pāda-pīṭham

aiśvarya-vairāgya-yaśo-'vabodha-

vīrya-śriyā pūrtam ahaṁ prapadye

SYNONYMS

tvām-unto You; sūribhiḥ-by the great sages; tattva-the Absolute Truth; bubhutsayā-with a desire to understand; addhā-certainly; sadā-always; abhivāda-of worshipful respects; arhaṇa-which are worthy; pāda-of Your feet; pīṭham-to the seat; aiśvarya-opulence; vairāgya-renunciation; yaśaḥ-fame; avabodha-knowledge; vīrya-strength; śriyā-with beauty; pūrtam-who are full; aham-I; prapadye-surrender.

My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages eager to understand the Absolute Truth. You are full in opulence, renunciation, transcendental fame, knowledge, strength and beauty, and therefore I surrender myself unto Your lotus feet.

Actually, those who are searching after the Absolute Truth must take shelter of the lotus feet of the Supreme Personality of Godhead and worship Him. In Bhagavad-gītā Lord Kṛṣṇa advised Arjuna many times to surrender unto Him, especially at the end of the Ninth Chapter-man-manā bhava mad-bhaktaḥ: "If you want to be perfect, just always think of Me, become My devotee, worship Me and offer your obeisances to Me. In this way you will understand Me, the Personality of Godhead, and ultimately you will come back to Me, back to Godhead, back home." Why is it so? The Lord is always full in six opulences, as mentioned herein: wealth, renunciation, fame, knowledge, strength and beauty. The word pūrtam means "in full." No one can claim that all wealth belongs to him, but Kṛṣṇa can claim it, since He has full wealth. Similarly, He is full in knowledge, renunciation, strength and beauty. He is full in everything, and no one can surpass Him. Another one of Kṛṣṇa's names is asamaurdhva, which means that no one is equal to or greater than Him.

TEXT 33

paraṁ pradhānaṁ puruṣaṁ mahāntaṁ

kālaṁ kaviṁ tri-vṛtaṁ loka-pālam

ātmānubhūtyānugata-prapañcaṁ

svacchanda-śaktiṁ kapilaṁ prapadye

SYNONYMS

param-transcendental; pradhānam-supreme; puruṣam-person; mahāntam-who is the origin of the material world; kālam-who is time; kavim-fully cognizant; tri-vṛtam-three modes of material nature; loka-pālam-who is the maintainer of all the universes; ātma-in Himself; anubhūtya-by internal potency; anugata-dissolved; prapañcam-whose material manifestations; sva-chanda-independently; śaktim-who is powerful; kapilam-to Lord Kapila; prapadye-I surrender.

I surrender unto the Supreme Personality of Godhead, descended in the form of Kapila, who is independently powerful and transcendental, who is the Supreme Person and the Lord of the sum total of matter and the element of time, who is the fully cognizant maintainer of all the universes under the three modes of material nature, and who absorbs the material manifestations after their dissolution.

The six opulences-wealth, strength, fame, beauty, knowledge and renunciation-are indicated here by Kardama Muni, who addresses Kapila Muni, his son, as param. The word param is used in the beginning of Śrīmad-Bhāgavatam, in the phrase paraṁ satyam, to refer to the summum bonum, or the Supreme Personality of Godhead. param is explained further by the next word, pradhānam, which means the chief, the origin, the source of everything-sarva-kāraṇa-kāraṇam [Bs. 5.1]-the cause of all causes. The Supreme Personality of Godhead is not formless; He is puruṣam, or the enjoyer, the original person. He is the time element and is all-cognizant. He knows everything-past, present and future-as confirmed in Bhagavad-gītā. The Lord says, "I know everything-present, past and future-in every corner of the universe." The material world, which is moving under the spell of the three modes of nature, is also a manifestation of His energy. parāsya śaktir vividhaiva śrūyate: everything that we see is an interaction of His energies (Śvetāśvatara Upaniṣad 6.8). parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. This is the version of the Viṣṇu Purāṇa. We can understand that whatever we see is an interaction of the three modes of material nature, but actually it is all an interaction of the Lord's energy. Loka-pālam: He is actually the maintainer of all living entities. Nityo nityānām: He is the chief of all living entities; He is one, but He maintains many, many living entities. God maintains all other living entities, but no one can maintain God. That is His svacchanda-śakti; He is not dependent on others. Someone may call himself independent, but he is still dependent on someone higher. The Personality of Godhead, however, is absolute; there is no one higher than or equal to Him.

Kapila Muni appeared as the son of Kardama Muni, but because Kapila is an incarnation of the Supreme Personality of Godhead, Kardama Muni offered respectful obeisances unto Him with full surrender. Another word in this verse is very important: ātmānubhūtyānugata-prapañcam. The Lord descends either as Kapila or Rāma, Nṛsiṁha or Varāha, and whatever forms He assumes in the material world are all manifestations of His own personal internal energy. They are never forms of the material energy. The ordinary living entities who are manifested in this material world have bodies created by the material energy, but when Kṛṣṇa or any one of His expansions or parts of the expansions descends on this material world, although He appears to have a material body, His body is not material. He always has a transcendental body. But fools and rascals, who are called mūḍhas, consider Him one of them, and therefore they deride Him. They refuse to accept Kṛṣṇa as the Supreme Personality of Godhead because they cannot understand Him. In Bhagavad-gītā Kṛṣṇa says, avajānanti māṁ mūḍhāḥ: "Those who are rascals and fools deride Me." When God descends in a form, this does not mean that He assumes His form with the help of the material energy. He manifests His spiritual form as He exists in His spiritual kingdom.

TEXT 34

ā smābhipṛcche 'dya patiṁ prajānāṁ

tvayāvatīrṇarṇa utāpta-kāmaḥ

parivrajat-padavīm āsthito 'haṁ

cariṣye tvāṁ hṛdi yuñjan viśokaḥ

SYNONYMS

ā sma abhipṛcche-I am inquiring; adya-now; patim-the Lord; prajānām-of all created beings; tvayā-by You; avatīrṇa-ṛṇaḥ-free from debts; uta-and; āpta-fulfilled; kāmaḥ-desires; parivrajat-of an itinerant mendicant; padavīm-the path; āsthitaḥ-accepting; aham-I; cariṣye-I shall wander; tvām-You; hṛdi-in my heart; yuñjan-keeping; viśokaḥ-free from lamentation.

Today I have something to ask from You, who are the Lord of all living entities. Since I have now been liberated by You from my debts to my father, and since all my desires are fulfilled, I wish to accept the order of an itinerant mendicant. Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart.

Actually, sannyāsa, or renunciation of material household life, necessitates complete absorption in Kṛṣṇa consciousness and immersion in the self. One does not take sannyāsa, freedom from family responsibility in the renounced order of life, to make another family or to create an embarrassing transcendental fraud in the name of sannyāsa. The sannyāsī's business is not to become proprietor of so many things and amass money from the innocent public. A sannyāsī is proud that he is always thinking of Kṛṣṇa within himself. Of course, there are two kinds of devotees of the Lord. One is called goṣṭhy-ānandī, which means those who are preachers and have many followers for preaching the glories of the Lord and who live among those many, many followers just to organize missionary activities. Other devotees are ātmānandī, or self-satisfied, and do not take the risk of preaching work. They remain, therefore, alone with God. In this classification was Kardama Muni. He wanted to be free from all anxieties and remain alone within his heart with the Supreme Personality of Godhead. Parivrāja means "an itinerant mendicant." A mendicant sannyāsī should not live anywhere for more than three days. He must be always moving because his duty is to move from door to door and enlighten people about Kṛṣṇa consciousness.

TEXT 35

śrī-bhagavān uvāca

mayā proktaṁ hi lokasya

pramāṇaṁ satya-laukike

athājani mayā tubhyaṁ

yad avocam ṛtaṁ mune

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; mayā-by Me; proktam-spoken; hi-in fact; lokasya-for the people; pramāṇam-authority; satya-spoken in scripture; laukike-and in ordinary speech; atha-therefore; ajani-there was birth; mayā-by Me; tubhyam-to you; yat-that which; avocam-I said; ṛtam-true; mune-O sage.

The Personality of Godhead Kapila said: Whatever I speak, whether directly or in the scriptures, is authoritative in all respects for the people of the world. O Muni, because I told you before that I would become your son, I have descended to fulfill this truth.

Kardama Muni was to leave his family life to completely engage in the service of the Lord. But since he knew that the Lord Himself, as Kapila, had taken birth in his home as his own son, why was he preparing to leave home to search out self-realization or God realization? God Himself was present in his home-why should he leave home? Such a question may certainly arise. But here it is said that whatever is spoken in the Vedas and whatever is practiced in accordance with the injunctions of the Vedas is to be accepted as authoritative in society. Vedic authority says that a householder must leave home after his fiftieth year. Pañcāśordhvaṁ vanaṁ vrajet: one must leave his family life and enter the forest after the age of fifty. This is an authoritative statement of the Vedas, based on the division of social life into four departments of activity-brahmacarya, gṛhastha, vānaprastha and sannyāsa.

Kardama Muni practiced yoga very rigidly as a brahmacārī before his marriage, and he became so powerful and attained so much mystic power that his father, Brahmā, ordered him to marry and beget children as a householder. Kardama did that also; he begot nine good daughters and one son, Kapila Muni, and thus his householder duty was also performed nicely, and now his duty was to leave. Even though he had the Supreme Personality of Godhead as his son, he had to respect the authority of the Vedas. This is a very important lesson. Even if one has God in his home as his son, one should still follow the Vedic injunctions. It is stated, mahājano yena gataḥ sa panthāḥ: one should traverse the path which is followed by great personalities.

Kardama Muni's example is very instructive, for in spite of having the Supreme Personality of Godhead as his son, he left home just to obey the authority of the Vedic injunction. Kardama Muni states here the main purpose of his leaving home: while traveling all over the world as a mendicant, he would always remember the Supreme Personality of Godhead within his heart and thereby be freed from all the anxieties of material existence. In this age of Kali-yuga sannyāsa is prohibited because persons in this age are all śūdras and cannot follow the rules and regulations of sannyāsa life. It is very commonly found that so-called sannyāsīs are addicted to nonsense-even to having private relationships with women. This is the abominable situation in this age. Although they dress themselves as sannyāsīs, they still cannot free themselves from the four principles of sinful life, namely illicit sex life, meat-eating, intoxication and gambling. Since they are not freed from these four principles, they are cheating the public by posing as svāmīs.

In Kali-yuga the injunction is that no one should accept sannyāsa. Of course, those who actually follow the rules and regulations must take sannyāsa. Generally, however, people are unable to accept sannyāsa life, and therefore Caitanya Mahāprabhu stressed, kalau nāsty eva nāsty eva na-sty eva gatir anyathā. In this age there is no other alternative, no other alternative, no other alternative than to chant the holy name of the Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. The main purpose of sannyāsa life is to be in constant companionship with the Supreme Lord, either by thinking of Him within the heart or hearing of Him through aural reception. In this age, hearing is more important than thinking because one's thinking may be disturbed by mental agitation, but if one concentrates on hearing, he will be forced to associate with the sound vibration of Kṛṣṇa. Kṛṣṇa and the sound vibration "Kṛṣṇa" are nondifferent, so if one loudly vibrates Hare Kṛṣṇa, he will be able to think of Kṛṣṇa immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.

TEXT 36

etan me janma loke 'smin

mumukṣūṇāṁ durāśayāt

prasaṅkhyānāya tattvānāṁ

sammatāyātma-darśane

SYNONYMS

etat-this; me-My; janma-birth; loke-in the world; asmin-in this; mumukṣūṇām-by those great sages seeking liberation; durāśayāt-from unnecessary material desires; prasaṅkhyānāya-for explaining; tattvānām-of the truths; sammatāya-which is highly esteemed; ātma-darśane-in self-realization.

My appearance in this world is especially to explain the philosophy of Sāṅkhya, which is highly esteemed for self-realization by those desiring freedom from the entanglement of unnecessary material desires.

Here the word durāśayāt is very significant. Dur refers to trouble or duḥkha, miseries. Āśayāt means "from the shelter." We conditioned souls have taken shelter of the material body, which is full of troubles and miseries. Foolish people cannot understand the situation, and this is called ignorance, illusion, or the spell of māyā. Human society should very seriously understand that the body itself is the source of all miserable life. Modern civilization is supposed to be making advancement in scientific knowledge, but what is this scientific knowledge? It is based on bodily comforts only, without knowledge that however comfortably one maintains his body, the body is destructible. As stated in Bhagavad-gītā, antavanta ime dehāḥ: these bodies are destined to be destroyed. Nityasyoktāḥ śarīriṇaḥ refers to the living soul, or the living spark, within the body. That soul is eternal, but the body is not eternal. For our activity we must have a body; without a body, without sense organs, there is no activity. But people are not inquiring whether it is possible to have an eternal body. Actually they aspire for an eternal body because even though they engage in sense enjoyment, that sense enjoyment is not eternal. They are therefore in want of something which they can enjoy eternally, but they do not understand how to attain that perfection. Sāṅkhya philosophy, therefore, as stated herein by Kapiladeva, is tattvānām. The Sāṅkhya philosophy system is designed to afford understanding of the real truth. What is that real truth? The real truth is knowledge of how to get out of the material body, which is the source of all trouble. Lord Kapila's incarnation, or descent, is especially meant for this purpose. That is clearly stated here.

TEXT 37

eṣa ātma-patho 'vyakto

naṣṭaḥ kālena bhūyasā

taṁ pravartayituṁ deham

imaṁ viddhi mayā bhṛtam

SYNONYMS

eṣaḥ-this; ātma-pathaḥ-path of self-realization; avyaktaḥ-difficult to be known; naṣṭaḥ-lost; kālena bhūyasā-in the course of time; tam-this; pravartayitum-to introduce again; deham-body; imam-this; viddhi-please know; mayā-by Me; bhṛtam-assumed.

This path of self-realization, which is difficult to understand, has now been lost in the course of time. Please know that I have assumed this body of Kapila to introduce and explain this philosophy to human society again.

It is not true that Sāṅkhya philosophy is a new system of philosophy introduced by Kapila as material philosophers introduce new kinds of mental speculative thought to supersede that of another philosopher. On the material platform, everyone, especially the mental speculator, tries to be more prominent than others. The field of activity of the speculators is the mind; there is no limit to the different ways in which one can agitate the mind. The mind can be unlimitedly agitated, and thus one can put forward an unlimited number of theories. Sāṅkhya philosophy is not like that; it is not mental speculation. It is factual, but at the time of Kapila it was lost.

In due course of time, a particular type of knowledge may be lost or may be covered for the time being; that is the nature of this material world. A similar statement was made by Lord Kṛṣṇa in Bhagavad-gītā. Sa kāleneha mahatā yogo naṣṭaḥ: "In course of time the yoga system as stated in Bhagavad-gītā was lost." It was coming in paramparā, in disciplic succession, but due to the passage of time it was lost. The time factor is so pressing that in the course of time everything within this material world is spoiled or lost. The yoga system of Bhagavad-gītā was lost before the meeting of Kṛṣṇa and Arjuna. Therefore Kṛṣṇa again enunciated the same ancient yoga system to Arjuna, who could actually understand Bhagavad-gītā. Similarly, Kapila also said that the system of Sāṅkhya philosophy was not exactly being introduced by Him; it was already current, but in course of time it was mysteriously lost, and therefore He appeared to reintroduce it. That is the purpose of the incarnation of Godhead. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Dharma means the real occupation of the living entity. When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life. Any so-called religious system that is not in the line of devotional service is called adharma-saṁsthāpana. When people forget their eternal relationship with God and engage in something other than devotional service, their engagement is called irreligion. How one can get out of the miserable condition of material life is stated in Sāṅkhya philosophy, and the Lord Himself is explaining this sublime system.

TEXT 38

gaccha kāmaṁ mayāpṛṣṭo

mayi sannyasta-karmaṇā

jitvā sudurjayaṁ mṛtyum

amṛtatvāya māṁ bhaja

SYNONYMS

gaccha-go; kāmam-as you wish; mayā-by Me; āpṛṣṭaḥ-sanctioned; mayi-to Me; sannyasta-completely surrendered; karmaṇā-with your activities; jitvā-having conquered; sudurjayam-insurmountable; mṛtyum-death; amṛtatvāya-for eternal life; mām-unto Me; bhaja-engage in devotional service.

Now, being sanctioned by Me, go as you desire, surrendering all your activities to Me. Conquering insurmountable death, worship Me for eternal life.

The purpose of Sāṅkhya philosophy is stated herein. If anyone wants real, eternal life, he has to engage himself in devotional service, or Kṛṣṇa consciousness. To become free from birth and death is not an easy task. Birth and death are natural to this material body. Sudurjayam means "very, very difficult to overcome." The modern so-called scientists do not have sufficient means to understand the process of victory over birth and death. Therefore, they set aside the question of birth and death; they do not consider it. They simply engage in the problems of the material body, which is transient and sure to end.

Actually, human life is meant for conquering the insurmountable process of birth and death. That can be done as stated here. Māṁ bhaja: one must engage in the devotional service of the Lord. In Bhagavad-gītā also the Lord says, man-manā bhava mad-bhaktaḥ: "Just become My devotee. Just worship Me." But foolish so-called scholars say that it is not Kṛṣṇa whom we must worship and to whom we must surrender; it is something else. Without Kṛṣṇa's mercy, therefore, no one can understand the Sāṅkhya philosophy or any philosophy which is especially meant for liberation. Vedic knowledge confirms that one becomes entangled in this material life because of ignorance and that one can become free from material embarrassment by becoming situated in factual knowledge. Sāṅkhya means that factual knowledge by which one can get out of the material entanglement.

TEXT 39

mām ātmānaṁ svayaṁ-jyotiḥ

sarva-bhūta-guhāśayam

ātmany evātmanā vīkṣya

viśoko 'bhayam ṛcchasi

SYNONYMS

mām-Me; ātmānam-the Supreme Soul, or Paramātmā; svayam-jyotiḥ-self-effulgent; sarva-bhūta-of all beings; guhā-in the hearts; āśayam-dwelling; ātmani-in your own heart; eva-indeed; ātmanā-through your intellect; vīkṣya-always seeing, always thinking; viśokaḥ-free from lamentation; abhayam-fearlessness; ṛcchasi-you will achieve.

In your own heart, through your intellect, you will always see Me, the supreme self-effulgent soul dwelling within the hearts of all living entities. Thus you will achieve the state of eternal life, free from all lamentation and fear.

People are very anxious to understand the Absolute Truth in various ways, especially by experiencing the brahmajyoti, or Brahman effulgence, by meditation and by mental speculation. But Kapiladeva uses the word mām to emphasize that the Personality of Godhead is the ultimate feature of the Absolute Truth. In Bhagavad-gītā the Personality of Godhead always says mām, "unto Me," but the rascals misinterpret the clear meaning. Mām is the Supreme Personality of Godhead. If one can see the Supreme Personality of Godhead as He appears in different incarnations and understand that He has not assumed a material body but is present in His own eternal, spiritual form, then one can understand the nature of the Personality of Godhead. Since the less intelligent cannot understand this point, it is stressed everywhere again and again. Simply by seeing the form of the Lord as He presents Himself by His own internal potency as Kṛṣṇa or Rāma or Kapila, one can directly see the brahmajyoti, because the brahmajyoti is no more than the effulgence of His bodily luster. Since the sunshine is the luster of the sun planet, by seeing the sun one automatically sees the sunshine; similarly, by seeing the Supreme Personality of Godhead one simultaneously sees and experiences the Paramātmā feature as well as the impersonal Brahman feature of the Supreme.

The Bhāgavatam has already enunciated that the Absolute Truth is present in three features-in the beginning as the impersonal Brahman, in the next stage as the Paramātmā in everyone's heart, and, at last, as the ultimate realization of the Absolute Truth, Bhagavān, the Supreme Personality of Godhead. One who sees the Supreme Person can automatically realize the other features, namely the Paramātmā and Brahman features of the Lord. The words used here are viśoko 'bhayam ṛcchasi. Simply by seeing the personality of Godhead one realizes everything, and the result is that one becomes situated on the platform where there is no lamentation and no fear. This can be attained simply by devotional service to the Personality of Godhead.

TEXT 40

mātra ādhyātmikīṁ vidyāṁ

śamanīṁ sarva-karmaṇām

vitariṣye yayā cāsau

bhayaṁ cātitariṣyati

SYNONYMS

mātre-to My mother; ādhyātmikīm-which opens the door of spiritual life; vidyām-knowledge; śamanīm-ending; sarva-karmaṇām-all fruitive activities; vitariṣye-I shall give; yayā-by which; ca-also; asau-she; bhayam-fear; ca-also; atitariṣyati-will overcome.

I shall also describe this sublime knowledge, which is the door to spiritual life, to My mother, so that she also can attain perfection and self-realization, ending all reactions to fruitive activities. Thus she also will be freed from all material fear.

Kardama Muni was anxious about his good wife, Devahūti, while leaving home, and so the worthy son promised that not only would Kardama Muni be freed from the material entanglement, but Devahūti would also be freed by receiving instruction from her son. A very good example is set here: the husband goes away, taking the sannyāsa order for self-realization, but his representative, the son, who is equally educated, remains at home to deliver the mother. A sannyāsī is not supposed to take his wife with him. At the vānaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations, but in the sannyāsa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization.

Kardama Muni followed the Vedic injunction that no one in sannyāsa life can have any kind of relationship with women. But what is the position of a woman who is left by her husband? She is entrusted to the son, and the son promises that he will deliver his mother from entanglement. A woman is not supposed to take sannyāsa. So-called spiritual societies concocted in modern times give sannyāsa even to women, although there is no sanction in the Vedic literature for a woman's accepting sannyāsa. Otherwise, if it were sanctioned, Kardama Muni could have taken his wife and given her sannyāsa. The woman must remain at home. She has only three stages of life: dependency on the father in childhood, dependency on the husband in youth and, in old age, dependency on the grown-up son, such as Kapila. In old age the progress of woman depends on the grown-up son. The ideal son, Kapila Muni, is assuring His father of the deliverance of His mother so that His father may go peacefully without anxiety for his good wife.

TEXT 41

maitreya uvāca

evaṁ samuditas tena

kapilena prajāpatiḥ

dakṣiṇī-kṛtya taṁ prīto

vanam eva jagāma ha

SYNONYMS

maitreyaḥ uvāca-the great sage Maitreya said; evam-thus; samuditaḥ-addressed; tena-by Him; kapilena-by Kapila; prajāpatiḥ-the progenitor of human society; dakṣiṇī-kṛtya-having circumambulated; tam-Him; prītaḥ-being pacified; vanam-to the forest; eva-indeed; jagāma-he left; ha-then.

Śrī Maitreya said: Thus when Kardama Muni, the progenitor of human society, was spoken to in fullness by his son, Kapila, he circumambulated Him, and with a good, pacified mind he at once left for the forest.

Going to the forest is compulsory for everyone. It is not a mental excursion upon which one person goes and another does not. Everyone should go to the forest at least as a vānaprastha. Forest-going means to take one-hundred-percent shelter of the Supreme Lord, as explained by Prahlāda Mahārāja in his talks with his father. Sadā samudvigna-dhiyām (Bhāg. 7.5.5). People who have accepted a temporary, material body are always full of anxieties. One should not, therefore, be very much affected by this material body, but should try to be freed. The preliminary process to become freed is to go to the forest or give up family relationships and exclusively engage in Kṛṣṇa consciousness. That is the purpose of going to the forest. Otherwise, the forest is only a place of monkeys and wild animals. To go to the forest does not mean to become a monkey or a ferocious animal. It means to accept exclusively the shelter of the Supreme Personality of Godhead and engage oneself in full service. One does not actually have to go to the forest. At the present moment this is not at all advisable for a man who has spent his life all along in big cities. As explained by Prahlāda Mahārāja (hitvātma-pātaṁ gṛham andha-kūpam), one should not remain always engaged in the responsibilities of family life because family life without Kṛṣṇa consciousness is just like a blind well. Alone in a field, if one falls into a blind well and no one is there to save him, he may cry for years, and no one will see or hear where the crying is coming from. Death is sure. Similarly, those who are forgetful of their eternal relationship with the Supreme Lord are in the blind well of family life; their position is very ominous. Prahlāda Mahārāja advised that one should give up this well somehow or other and take to Kṛṣṇa consciousness and thus be freed from material entanglement, which is full of anxieties.

TEXT 42

vrataṁ sa āsthito maunam

ātmaika-śaraṇo muniḥ

niḥsaṅgo vyacarat kṣoṇīm

anagnir aniketanaḥ

SYNONYMS

vratam-vow; saḥ-he (Kardama); āsthitaḥ-accepted; maunam-silence; ātma-by the Supreme Personality of Godhead; eka-exclusively; śaraṇaḥ-being sheltered; muniḥ-the sage; niḥsaṅgaḥ-without association; vyacarat-he traveled; kṣoṇīm-the earth; anagniḥ-without fire; aniketanaḥ-without shelter.

The sage Kardama accepted silence as a vow in order to think of the Supreme Personality of Godhead and take shelter of Him exclusively. Without association, he traveled over the surface of the globe as a sannyāsī, devoid of any relationship with fire or shelter.

Here the words anagnir aniketanaḥ are very significant. A sannyāsī should be completely detached from fire and any residential quarters. A gṛhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyāsī is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Kṛṣṇa consciousness; therefore he has already accomplished all ritualistic performances of religion. Aniketanaḥ means "without lodging." He should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel.

Mauna means "silence." Unless one becomes silent, he cannot think completely about the pastimes and activities of the Lord. It is not that because one is a fool and cannot speak nicely he therefore takes the vow of mauna. Rather, one becomes silent so that people will not disturb him. It is said by Cāṇakya Paṇḍita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svāmī indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk. One is called a muni when he remains grave and does not talk nonsense. Mahārāja Ambarīṣa set a very good example; whenever he spoke, he spoke about the pastimes of the Lord. Mauna necessitates refraining from nonsensical talking, and engaging the talking facility in the pastimes of the Lord. In that way one can chant and hear about the Lord in order to perfect his life. Vratam means that one should take a vow as explained in Bhagavad-gītā, amānitvam adambhitvam, without hankering for personal respect and without being proud of one's material position. A hiṁsā means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.

TEXT 43

mano brahmaṇi yuñjāno

yat tat sad-asataḥ param

guṇāvabhāse viguṇa

eka-bhaktyānubhāvite

SYNONYMS

manaḥ-mind; brahmaṇi-on the Supreme; yuñjānaḥ-fixing; yat-which; tat-that; sat-asataḥ-cause and effect; param-beyond; guṇa-avabhāse-who manifests the three modes of material nature; viguṇe-who is beyond the material modes; eka-bhaktyā-by exclusive devotion; anubhāvite-who is perceived.

He fixed his mind upon the Supreme Personality of Godhead, Parabrahman, who is beyond cause and effect, who manifests the three modes of material nature, who is beyond those three modes, and who is perceived only through unfailing devotional service.

Whenever there is bhakti, there must be three things present-the devotee, the devotion and the Lord. Without these three-bhakta, bhakti and Bhagavān-there is no meaning to the word bhakti. Kardama Muni fixed his mind on the Supreme Brahman and realized Him through bhakti, or devotional service. This indicates that he fixed his mind on the personal feature of the Lord because bhakti cannot be executed unless one has realization of the personal feature of the Absolute Truth. Guṇāvabhāse: He is beyond the three modes of material nature, but it is due to Him that the three modes of material nature are manifested. In other words, although the material energy is an emanation of the Supreme Lord, He is not affected, as we are, by the modes of material nature. We are conditioned souls, but He is not affected, although the material nature has emanated from Him. He is the supreme living entity and is never affected by māyā, but we are subordinate, minute living entities, prone to be affected by the limitations of māyā. If he is in constant contact with the Supreme Lord by devotional service, the conditioned living entity also becomes freed from the infection of māyā. This is confirmed in Bhagavad-gītā: sa guṇān samatītyaitān [Bg. 14.26]. A person engaged in Kṛṣṇa consciousness is at once liberated from the influence of the three modes of material nature. In other words, once the conditioned soul engages himself in devotional service, he also becomes liberated like the Lord.

TEXT 44

nirahaṅkṛtir nirmamaś ca

nirdvandvaḥ sama-dṛk sva-dṛk

pratyak-praśānta-dhīr dhīraḥ

praśāntormir ivodadhiḥ

SYNONYMS

nirahaṅkṛtiḥ-without false ego; nirmamaḥ-without material affection; ca-and; nirdvandvaḥ-without duality; sama-dṛk-seeing equality; sva-dṛk-seeing himself; pratyak-turned inward; praśānta-perfectly composed; dhīḥ-mind; dhīraḥ-sober, not disturbed; praśānta-calmed; ūrmiḥ-whose waves; iva-like; udadhiḥ-the ocean.

Thus he gradually became unaffected by the false ego of material identity and became free from material affection. Undisturbed, equal to everyone and without duality, he could indeed see himself also. His mind was turned inward and was perfectly calm, like an ocean unagitated by waves.

When one's mind is in full Kṛṣṇa consciousness and one fully engages in rendering devotional service to the Lord, he becomes just like an ocean unagitated by waves. This very example is also cited in Bhagavad-gītā: one should become like the ocean. The ocean is filled by many thousands of rivers, and millions of tons of its water evaporates into clouds, yet the ocean is the same unagitated ocean. The laws of nature may work, but if one is fixed in devotional service at the lotus feet of the Lord, he is not agitated, for he is introspective. He does not look outside to material nature, but he looks in to the spiritual nature of his existence; with a sober mind, he simply engages in the service of the Lord. Thus he realizes his own self without false identification with matter and without affection for material possessions. Such a great devotee is never in trouble with others because he sees everyone from the platform of spiritual understanding; he sees himself and others in the right perspective.

TEXT 45

vāsudeve bhagavati

sarva-jñe pratyag-ātmani

pareṇa bhakti-bhāvena

labdhātmā mukta-bandhanaḥ

SYNONYMS

vāsudeve-to Vāsudeva; bhagavati-the Personality of Godhead; sarva-jñe-omniscient; pratyak-ātmani-the Supersoul within everyone; pareṇa-transcendental; bhakti-bhāvena-by devotional service; labdha-ātmā-being situated in himself; mukta-bandhanaḥ-liberated from material bondage.

He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vāsudeva, the omniscient Supersoul within everyone.

When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vāsudeva. Self-realization does not mean that because the Supreme Soul and the individual soul are both souls they are equal in every respect. The individual soul is prone to be conditioned, and the Supreme Soul is never conditioned. When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhātmā, self-realization, or mukta-bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā. Māyā always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of māyā.

The word pareṇa is very significant. para means "transcendental, untinged by material contamination." Full consciousness that one is an eternal servant of the Lord is called parā bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddhā bhakti, contaminated bhakti. One can actually become liberated by execution of parā bhakti.

Another word mentioned here is sarva jñe. The Supersoul sitting within the heart is all-cognizant. He knows. I may forget my past activities due to the change of body, but because the Supreme Lord as Paramātmā is sitting within me, He knows everything; therefore the result of my past karma, or past activities, is awarded to me. I may forget, but He awards me suffering or enjoyment for the misdeeds or good deeds of my past life. One should not think that he is freed from reaction because he has forgotten the actions of his past life. Reactions will take place, and what kind of reactions there will be is judged by the Supersoul, the witness.

TEXT 46

ātmānaṁ sarva-bhūteṣu

bhagavantam avasthitam

apaśyat sarva-bhūtāni

bhagavaty api cātmani

SYNONYMS

ātmānam-the Supersoul; sarva-bhūteṣu-in all living beings; bhagavantam-the Supreme Personality of Godhead; avasthitam-situated; apaśyat-he saw; sarva-bhūtāni-all living beings; bhagavati-in the Supreme Personality of Godhead; api-moreover; ca-and; ātmani-on the Supersoul.

He began to see that the Supreme Personality of Godhead is seated in everyone's heart, and that everyone is existing on Him, because He is the Supersoul of everyone.

That everyone is existing on the Supreme Personality of Godhead does not mean that everyone is also Godhead. This is also explained in Bhagavad-gītā: everything is resting on Him, the Supreme Lord, but that does not mean that the Supreme Lord is also everywhere. This mysterious position has to be understood by highly advanced devotees. There are three kinds of devotees-the neophyte devotee, the intermediate devotee and the advanced devotee. The neophyte devotee does not understand the techniques of devotional science, but simply offers devotional service to the Deity in the temple; the intermediate devotee understands who God is, who is a devotee, who is a nondevotee and who is innocent, and he deals with such persons differently. But a person who sees that the Lord is sitting as Paramātmā in everyone's heart and that everything is depending or existing on the transcendental energy of the Supreme Lord is in the highest devotional position.

TEXT 47

icchā-dveṣa-vihīnena

sarvatra sama-cetasā

bhagavad-bhakti-yuktena

prāptā bhāgavatī gatiḥ

SYNONYMS

icchā-desire; dveṣa-and hatred; vihīnena-freed from; sarvatra-everywhere; sama-equal; cetasā-with the mind; bhagavat-unto the Personality of Godhead; bhakti-yuktena-by discharging devotional service; prāptā-was attained; bhāgavatī gatiḥ-the destination of the devotee (going back home, back to Godhead).

Freed from all hatred and desire, Kardama Muni, being equal to everyone because of discharging uncontaminated devotional service, ultimately attained the path back to Godhead.

As stated in Bhagavad-gītā, only by devotional service can one understand the transcendental nature of the Supreme Lord and, after understanding Him perfectly in His transcendental position, enter into the kingdom of God. The process of entering into the kingdom of God is tri-pāda-bhūti-gati, or the path back home, back to Godhead, by which one can attain the ultimate goal of life. Kardama Muni, by his perfect devotional knowledge and service, achieved this ultimate goal, which is known as bhāgavatī gatiḥ.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Renunciation of Kardama Muni."

Chapter Twenty-five

The Glories of Devotional Service

TEXT 1

śaunaka uvāca

kapilas tattva-saṅkhyātā

bhagavān ātma-māyayā

jātaḥ svayam ajaḥ sākṣād

ātma-prajñaptaye nṛṇām

SYNONYMS

śaunakaḥ uvāca-Śrī Śaunaka said; kapilaḥ-Lord Kapila; tattva-of the truth; saṅkhyātā-the expounder; bhagavān-the Supreme Personality of Godhead; ātma-māyayā-by His internal potency; jātaḥ-took birth; svayam-Himself; ajaḥ-unborn; sākṣāt-in person; ātma-prajñaptaye-to disseminate transcendental knowledge; nṛṇām-for the human race.

Śrī Śaunaka said: Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.

The word ātma-prajñaptaye indicates that the Lord descends for the benefit of the human race to give transcendental knowledge. Material necessities are quite sufficiently provided for in the Vedic knowledge, which offers a program for good living conditions and gradual elevation to the platform of goodness. In the mode of goodness one's knowledge expands. On the platform of passion there is no knowledge, for passion is simply an impetus to enjoy material benefits. On the platform of ignorance there is no knowledge and no enjoyment, but simply life almost like that of animals.

The Vedas are meant to elevate one from the mode of ignorance to the platform of goodness. When one is situated in the mode of goodness he is able to understand knowledge of the self, or transcendental knowledge. This knowledge cannot be appreciated by any ordinary man. Therefore, since a disciplic succession is required, this knowledge is expounded either by the Supreme Personality of Godhead Himself or by His bona fide devotee. Śaunaka Muni also states here that Kapila, the incarnation of the Supreme Personality of Godhead, took birth, or appeared, simply to appreciate and disseminate transcendental knowledge. Simply to understand that one is not matter but spirit soul is not sufficient knowledge for understanding the self and his activities. One must be situated in the activities of Brahman. Knowledge of those activities is explained by the Supreme Personality of Godhead Himself. Such transcendental knowledge can be appreciated in human society but not in animal society, as clearly indicated here by the word nṛṇām, "for the human beings." Human beings are meant for regulated life. By nature, there is regulation in animal life also, but that is not like the regulative life as described in the scriptures or by the authorities. Human life is regulated life, not animal life. In regulated life only can one understand transcendental knowledge.

TEXT 2

na hy asya varṣmaṇaḥ puṁsāṁ

varimṇaḥ sarva-yoginām

viśrutau śruta-devasya

bhūri tṛpyanti me 'savaḥ

SYNONYMS

na-not; hi-indeed; asya-about Him; varṣmaṇaḥ-the greatest; puṁsām-among men; varimṇaḥ-the foremost; sarva-all; yoginām-of yogīs; viśrutau-in hearing; śruta-devasya-the master of the Vedas; bhūri-repeatedly; tṛpyanti-are sated; me-my; asavaḥ-senses.

Śaunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogī than He. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.

In Bhagavad-gītā it is stated that no one can be equal to or greater than the Supreme Personality of Godhead. This is confirmed in the Vedas also: eko bahūnāṁ yo vidadhāti kāmān. He is the supreme living entity and is supplying the necessities of all other living entities. Thus all other living entities, both viṣṇu-tattva and jīva-tattva, are subordinate to the Supreme Personality of Godhead, Kṛṣṇa. The same concept is confirmed here. Na hy asya varṣmaṇaḥ puṁsām: amongst the living entities, no one can surpass the Supreme Person because no one is richer, more famous, stronger, more beautiful, wiser or more renounced than He. These qualifications make Him the Supreme Godhead, the cause of all causes. Yogīs are very proud of performing wonderful feats, but no one can compare to the Supreme Personality of Godhead.

Anyone who is associated with the Supreme Lord is accepted as a first-class yogī. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.

Also used here is the word varimṇaḥ, meaning "the most worshipful of all yogīs." To hear from Kṛṣṇa is the real pleasure of the senses; therefore He is known as Govinda, for by His words, by His teachings, by His instruction-by everything connected with Him-He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Kṛṣṇa or His expansion or plenary expansion like Kapila is very pleasing to the senses. Bhagavad-gītā can be read or heard many times, but because it gives great pleasure, the more one reads Bhagavad-gītā the more he gets the appetite to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the Śrīmad-Bhāgavatam. The more we hear and chant the glories of the Lord, the more we become happy.

TEXT 3

yad yad vidhatte bhagavān

svacchandātmātma-māyayā

tāni me śraddadhānasya

kīrtanyāny anukīrtaya

SYNONYMS

yat yat-whatever; vidhatte-He performs; bhagavān-the personality of Godhead; sva-chanda-ātmā-full of self-desire; ātma-māyayā-by His internal potency; tāni-all of them; me-to me; śraddadhānasya-faithful; kīrtanyāni-worthy of praise; anukīrtaya-please describe.

Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.

The word anukīrtaya is very significant. Anukīrtaya means to follow the description-not to create a concocted mental description, but to follow. Śaunaka Ṛṣi requested Sūta Gosvāmī to describe what he had actually heard from his spiritual master, Śukadeva Gosvāmī, about the transcendental pastimes the Lord manifested by His internal energy. Bhagavān, the Supreme Personality of Godhead, has no material body, but He can assume any kind of body by His supreme will. That is made possible by His internal energy.

TEXT 4

sūta uvāca

dvaipāyana-sakhas tv evaṁ

maitreyo bhagavāṁs tathā

prāhedaṁ viduraṁ prīta

ānvīkṣikyāṁ pracoditaḥ

SYNONYMS

sūtaḥ uvāca-Sūta Gosvāmī said; dvaipāyana-sakhaḥ-friend of Vyāsadeva; tu-then; evam-thus; maitreyaḥ-Maitreya; bhagavān-worshipful; tathā-in that way; prāha-spoke; idam-this; viduram-to Vidura; prītaḥ-being pleased; ānvīkṣikyām-about transcendental knowledge; pracoditaḥ-being asked.

Śrī Sūta Gosvāmī said: The most powerful sage Maitreya was a friend of Vyāsadeva. Being encouraged and pleased by Vidura's inquiry about transcendental knowledge, Maitreya spoke as follows.

Questions and answers are very satisfactorily dealt with when the inquirer is bona fide and the speaker is also authorized. Here Maitreya is considered a powerful sage, and therefore he is also described as bhagavān. This word can be used not only for the Supreme Personality of Godhead but for anyone who is almost as powerful as the Supreme Lord. Maitreya is addressed as bhagavān because he was spiritually far advanced. He was a personal friend of Dvaipāyana Vyāsadeva, a literary incarnation of the Lord. Maitreya was very pleased with the inquiries of Vidura because they were the inquiries of a bona fide, advanced devotee. Thus Maitreya was encouraged to answer. When there are discourses on transcendental topics between devotees of equal mentality, the questions and answers are very fruitful and encouraging.

TEXT 5

maitreya uvāca

pitari prasthite 'raṇyaṁ

mātuḥ priya-cikīrṣayā

tasmin bindusare 'vātsīd

bhagavān kapilaḥ kila

SYNONYMS

maitreyaḥ uvāca-Maitreya said; pitari-when the father; prasthite-left; araṇyam-for the forest; mātuḥ-His mother; priya-cikīrṣayā-with a desire to please; tasmin-on that; bindusare-Lake Bindu-sarovara; avātsīt-He stayed; bhagavān-the Lord; kapilaḥ-Kapila; kila-indeed.

Maitreya said: When Kardama left for the forest, Lord Kapila stayed on the strand of the Bindu-sarovara to please His mother, Devahūti.

In the absence of the father it is the duty of the grown son to take charge of his mother and serve her to the best of his ability so that she will not feel separation from her husband, and it is the duty of the husband to leave home as soon as there is a grown son to take charge of his wife and family affairs. That is the Vedic system of household life. One should not remain continually implicated in household affairs up to the time of death. He must leave. Family affairs and the wife may be taken charge of by a grown son.

TEXT 6

tam āsīnam akarmāṇaṁ

tattva-mārgāgra-darśanam

sva-sutaṁ devahūty āha

dhātuḥ saṁsmaratī vacaḥ

SYNONYMS

tam-to Him (Kapila); āsīnam-seated; akarmāṇam-at leisure; tattva-of the Absolute Truth; mārga-agra-the ultimate goal; darśanam-who could show; sva-sutam-her son; devahūtiḥ-Devahūti; āha-said; dhātuḥ-of Brahmā; saṁsmaratī-remembering; vacaḥ-the words.

When Kapila, who could show her the ultimate goal of the Absolute Truth, was sitting leisurely before her, Devahūti remembered the words Brahmā had spoken to her, and she therefore began to question Kapila as follows.

TEXT 7

devahūtir uvāca

nirviṇṇā nitarāṁ bhūmann

asad-indriya-tarṣaṇāt

yena sambhāvyamānena

prapannāndhaṁ tamaḥ prabho

SYNONYMS

devahūtiḥ uvāca-Devahūti said; nirviṇṇā-disgusted; nitarām-very; bhūman-O my Lord; asat-impermanent; indriya-of the senses; tarṣaṇāt-from agitation; yena-by which; sambhāvyamānena-being prevalent; prapannā-I have fallen; andham tamaḥ-into the abyss of ignorance; prabho-O my Lord.

Devahūti said: I am very sick of the disturbance caused by my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance.

Here the word asad-indriya-tarṣaṇāt is significant. Asat means "impermanent," "temporary," and indriya means "senses." Thus asad-indriya-tarṣaṇāt means "from being agitated by the temporarily manifest senses of the material body." We are evolving through different statuses of material bodily existence-sometimes in a human body, sometimes in an animal body-and therefore the engagements of our material senses are also changing. Anything which changes is called temporary, or asat. We should know that beyond these temporary senses are our permanent senses, which are now covered by the material body. The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination. When the contamination is completely removed and the senses act in the purity of unalloyed Kṛṣṇa consciousness, we have reached sad-indriya, or eternal sensory activities. Eternal sensory activities are called devotional service, whereas temporary sensory activities are called sense gratification. Unless one becomes tired of material sense gratification, there is no opportunity to hear transcendental messages from a person like Kapila. Devahūti expressed that she was tired. Now that her husband had left home, she wanted to get relief by hearing the instructions of Lord Kapila.

TEXT 8

tasya tvaṁ tamaso 'ndhasya

duṣpārasyādya pāragam

sac-cakṣur janmanām ante

labdhaṁ me tvad-anugrahāt

SYNONYMS

tasya-that; tvam-You; tamasaḥ-ignorance; andhasya-darkness; duṣpārasya-difficult to cross; adya-now; pāra-gam-crossing over; sat-transcendental; cakṣuḥ-eye; janmanām-of births; ante-at the end; labdham-attained; me-my; tvat-anugrahāt-by Your mercy.

Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.

This verse is very instructive, since it indicates the relationship between the spiritual master and the disciple. The disciple or conditioned soul is put into this darkest region of ignorance and therefore is entangled in the material existence of sense gratification. It is very difficult to get out of this entanglement and attain freedom, but if one is fortunate enough to get the association of a spiritual master like Kapila Muni or His representative, then by his grace one can be delivered from the mire of ignorance. The spiritual master is therefore worshiped as one who delivers the disciple from the mire of ignorance with the light of the torch of knowledge. The word pāragam is very significant. pāragam refers to one who can take the disciple to the other side. This side is conditioned life; the other side is the life of freedom. The spiritual master takes the disciple to the other side by opening his eyes with knowledge. We are suffering simply because of ignorance. By the instruction of the spiritual master, the darkness of ignorance is removed, and thus the disciple is enabled to go to the side of freedom. It is stated in Bhagavad-gītā that after many, many births one surrenders to the Supreme Personality of Godhead. Similarly, if, after many, many births, one is able to find a bona fide spiritual master and surrender to such a bona fide representative of Kṛṣṇa, one can be taken to the side of light.

TEXT 9

ya ādyo bhagavān puṁsām

īśvaro vai bhavān kila

lokasya tamasāndhasya

cakṣuḥ sūrya ivoditaḥ

SYNONYMS

yaḥ-He who; ādyaḥ-the origin; bhagavān-the Supreme Personality of Godhead; puṁsām-of all living entities; īśvaraḥ-the Lord; vai-in fact; bhavān-You; kila-indeed; lokasya-of the universe; tamasā-by the darkness of ignorance; andhasya-blinded; cakṣuḥ-eye; sūryaḥ-the sun; iva-like; uditaḥ-risen.

You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of the ignorance of the universe.

Kapila Muni is accepted as an incarnation of the Supreme Personality of Godhead, Kṛṣṇa. Here the word ādyaḥ means "the origin of all living entities," and puṁsām īśvaraḥ means "the Lord (īśvara) of the living entities" (īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]). Kapila Muni is the direct expansion of Kṛṣṇa, who is the sun of spiritual knowledge. As the sun dissipates the darkness of the universe, so when the light of the Supreme Personality of Godhead comes down, it at once dissipates the darkness of māyā. We have our eyes, but without the light of the sun our eyes are of no value. Similarly, without the light of the Supreme Lord, or without the divine grace of the spiritual master, one cannot see things as they are.

TEXT 10

atha me deva sammoham

apākraṣṭuṁ tvam arhasi

yo 'vagraho 'haṁ mametīty

etasmin yojitas tvayā

SYNONYMS

atha-now; me-my; deva-O Lord; sammoham-delusion; apākraṣṭum-to dispel; tvam-You; arhasi-be pleased; yaḥ-which; avagrahaḥ-misconception; aham-I; mama-mine; iti-thus; iti-thus; etasmin-in this; yojitaḥ-engaged; tvayā-by You.

Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false ego, I have been engaged by Your māyā and have identified myself with the body and consequent bodily relations.

The false ego of identifying one's body as one's self and of claiming things possessed in relationship with this body is called māyā. In Bhagavad-gītā, Fifteenth Chapter, the Lord says, "I am sitting in everyone's heart, and from Me come everyone's remembrance and forgetfulness." Devahūti has stated that false identification of the body with the self and attachment for possessions in relation to the body are also under the direction of the Lord. Does this mean that the Lord discriminates by engaging one in His devotional service and another in sense gratification? If that were true, it would be an incongruity on the part of the Supreme Lord, but that is not the actual fact. As soon as the living entity forgets his real, constitutional position of eternal servitorship to the Lord and wants instead to enjoy himself by sense gratification, he is captured by māyā. This capture by māyā is the consciousness of false identification with the body and attachment for the possessions of the body. These are the activities of māyā, and since māyā is also an agent of the Lord, it is indirectly the action of the Lord. The Lord is merciful; if anyone wants to forget Him and enjoy this material world, He gives him full facility, not directly but through the agency of His material potency. Therefore, since the material potency is the Lord's energy, indirectly it is the Lord who gives the facility to forget Him. Devahūti therefore said, "My engagement in sense gratification was also due to You. Now kindly get me free from this entanglement."

By the grace of the Lord one is allowed to enjoy this material world, but when one is disgusted with material enjoyment and is frustrated, and when one sincerely surrenders unto the lotus feet of the Lord, then the Lord is so kind that He frees one from entanglement. Kṛṣṇa says, therefore, in Bhagavad-gītā, "First of all surrender, and then I will take charge of you and free you from all reactions of sinful activities." Sinful activities are those activities performed in forgetfulness of our relationship with the Lord. In this material world, activities for material enjoyment which are considered to be pious are also sinful. For example, one sometimes gives something in charity to a needy person with a view to getting back the money four times increased. Giving with the purpose of gaining something is called charity in the mode of passion. Everything done here is done in the modes of material nature, and therefore all activities but service to the Lord are sinful. Because of sinful activities we become attracted by the illusion of material attachment, and we think, "I am this body." I think of the body as myself and of bodily possessions as "mine." Devahūti requested Lord Kapila to free her from that entanglement of false identification and false possession.

TEXT 11

taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ

sva-bhṛtya-saṁsāra-taroḥ kuṭhāram

jijñāsayāhaṁ prakṛteḥ pūruṣasya

namāmi sad-dharma-vidāṁ variṣṭham

SYNONYMS

tam-that person; tvā-unto You; gatā-have gone; aham-I; śaraṇam-shelter; śaraṇyam-worth taking shelter of; sva-bhṛtya-for Your dependents; saṁsāra-of material existence; taroḥ-of the tree; kuṭhāram-the ax; jijñāsayā-with the desire to know; aham-I; prakṛteḥ-of matter (woman); pūruṣasya-of spirit (man); namāmi-I offer obeisances; sat-dharma-of the eternal occupation; vidām-of the knowers; variṣṭham-unto the greatest.

Devahūti continued: I have taken shelter of Your lotus feet because You are the only person of whom to take shelter. You are the ax which can cut the tree of material existence. I therefore offer my obeisances unto You, who are the greatest of all transcendentalists, and I inquire from You as to the relationship between man and woman and between spirit and matter.

Sāṅkhya philosophy, as is well known, deals with prakṛti and puruṣa. Puruṣa is the Supreme Personality of Godhead or anyone who imitates the Supreme Personality of Godhead as an enjoyer, and prakṛti means "nature." In this material world, material nature is being exploited by the puruṣas, or the living entities. The intricacies in the material world of the relationship of the prakṛti and puruṣa, or the enjoyed and the enjoyer, is called saṁsāra, or material entanglement. Devahūti wanted to cut the tree of material entanglement, and she found the suitable weapon in Kapila Muni. The tree of material existence is explained in the Fifteenth Chapter of Bhagavad-gītā as an aśvattha tree whose root is upwards and whose branches are downwards. It is recommended there that one has to cut the root of this material existential tree with the ax of detachment. What is the attachment? The attachment involves prakṛti and puruṣa. The living entities are trying to lord it over material nature. Since the conditioned soul takes material nature to be the object of his enjoyment and he takes the position of the enjoyer, he is therefore called puruṣa.

Devahūti questioned Kapila Muni, for she knew that only He could cut her attachment to this material world. The living entities, in the guises of men and women, are trying to enjoy the material energy; therefore in one sense everyone is puruṣa because puruṣa means "enjoyer" and prakṛti means "enjoyed." In this material world both the so-called man and so-called woman are imitating the real puruṣa; the Supreme Personality of Godhead is actually the enjoyer in the transcendental sense, whereas all others are prakṛti. The living entities are considered prakṛti. In Bhagavad-gītā, matter is analyzed as aparā, or inferior nature, whereas beyond this inferior nature there is another, superior nature-the living entities. Living entities are also prakṛti, or enjoyed, but under the spell of māyā, the living entities are falsely trying to take the position of enjoyers. That is the cause of saṁsāra-bandha, or conditional life. Devahūti wanted to get out of conditional life and place herself in full surrender. The Lord is śaraṇya, which means "the only worthy personality to whom one can fully surrender," because He is full of all opulences. If anyone actually wants relief, the best course is to surrender unto the Supreme Personality of Godhead. The Lord is also described here as sad-dharma-vidāṁ variṣṭham. This indicates that of all transcendental occupations the best occupation is eternal loving service unto the Supreme Personality of Godhead. Dharma is sometimes translated as "religion," but that is not exactly the meaning. Dharma actually means "that which one cannot give up," "that which is inseparable from oneself." The warmth of fire is inseparable from fire; therefore warmth is called the dharma, or nature, of fire. Similarly, sad-dharma means "eternal occupation." That eternal occupation is engagement in the transcendental loving service of the Lord. The purpose of Kapiladeva's Sāṅkhya philosophy is to propagate pure, uncontaminated devotional service, and therefore He is addressed here as the most important personality amongst those who know the transcendental occupation of the living entity.

TEXT 12

maitreya uvāca

iti sva-mātur niravadyam īpsitaṁ

niśamya puṁsām apavarga-vardhanam

dhiyābhinandyātmavatāṁ satāṁ gatir

babhāṣa īṣat-smita-śobhitānanaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; sva-mātuḥ-of His mother; niravadyam-uncontaminated; īpsitam-desire; niśamya-after hearing; puṁsām-of people; apavarga-cessation of bodily existence; vardhanam-increasing; dhiyā-mentally; abhinandya-having thanked; ātma-vatām-interested in self-realization; satām-of the transcendentalists; gatiḥ-the path; babhāṣe-He explained; īṣat-slightly; smita-smiling; śobhita-beautiful; ānanaḥ-His face.

Maitreya said: After hearing of His mother's uncontaminated desire for transcendental realization, the Lord thanked her within Himself for her questions, and thus, His face smiling, He explained the path of the transcendentalists, who are interested in self-realization.

Devahūti has surrendered her confession of material entanglement and her desire to gain release. Her questions to Lord Kapila are very interesting for persons who are actually trying to get liberation from material entanglement and attain the perfectional stage of human life. Unless one is interested in understanding his spiritual life, or his constitutional position, and unless he also feels inconvenience in material existence, his human form of life is spoiled. One who does not care for these transcendental necessities of life and simply engages like an animal in eating, sleeping, fearing and mating has spoiled his life. Lord Kapila was very much satisfied by His mother's questions because the answers stimulate one's desire for liberation from the conditional life of material existence. Such questions are called apavarga-vardhanam. Those who have actual spiritual interest are called sat, or devotees. Satām prasaṅgāt. Sat means "that which eternally exists," and asat means "that which is not eternal." Unless one is situated on the spiritual platform, he is not sat; he is asat. The asat stands on a platform which will not exist, but anyone who stands on the spiritual platform will exist eternally. As spirit soul, everyone exists eternally, but the asat has accepted the material world as his shelter, and therefore he is full of anxiety. Asad-grāhān, the incompatible situation of the spirit soul who has the false idea of enjoying matter, is the cause of the soul's being asat. Actually, the spirit soul is not asat. As soon as one is conscious of this fact and takes to Kṛṣṇa consciousness, he becomes sat. Satāṁ gatiḥ, the path of the eternal, is very interesting to persons who are after liberation, and His Lordship Kapila began to speak about that path.

TEXT 13

śrī-bhagavān uvāca

yoga ādhyātmikaḥ puṁsāṁ

mato niḥśreyasāya me

atyantoparatir yatra

duḥkhasya ca sukhasya ca

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; yogaḥ-the yoga system; ādhyātmikaḥ-relating to the soul; puṁsām-of living entities; mataḥ-is approved; niḥśreyasāya-for the ultimate benefit; me-by Me; atyanta-complete; uparatiḥ-detachment; yatra-where; duḥkhasya-from distress; ca-and; sukhasya-from happiness; ca-and.

The Personality of Godhead answered: The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system.

In the material world, everyone is trying to get some material happiness, but as soon as we get some material happiness, there is also material distress. In the material world one cannot have unadulterated happiness. Any kind of happiness one has is contaminated by distress also. For example, if we want to drink milk then we have to bother to maintain a cow and keep her fit to supply milk. Drinking milk is very nice; it is also pleasure. But for the sake of drinking milk one has to accept so much trouble. The yoga system, as here stated by the Lord, is meant to end all material happiness and material distress. The best yoga, as taught in Bhagavad-gītā by Kṛṣṇa, is bhakti-yoga. It is also mentioned in the Gītā that one should try to be tolerant and not be disturbed by material happiness or distress. Of course, one may say that he is not disturbed by material happiness, but he does not know that just after one enjoys so-called material happiness, material distress will follow. This is the law of the material world. Lord Kapila states that the yoga system is the science of the spirit. One practices yoga in order to attain perfection on the spiritual platform. There is no question of material happiness or distress. It is transcendental. Lord Kapila will eventually explain how it is transcendental, but the preliminary introduction is given here.

TEXT 14

tam imaṁ te pravakṣyāmi

yam avocaṁ purānaghe

ṛṣīṇāṁ śrotu-kāmānāṁ

yogaṁ sarvāṅga-naipuṇam

SYNONYMS

tam imam-that very; te-to you; pravakṣyāmi-I shall explain; yam-which; avocam-I explained; purā-formerly; anaghe-O pious mother; ṛṣīṇām-to the sages; śrotu-kāmānām-eager to hear; yogam-yoga system; sarva-aṅga-in all respects; naipuṇam-serviceable and practical.

O most pious mother, I shall now explain unto you the ancient yoga system, which I explained formerly to the great sages. It is serviceable and practical in every way.

The Lord does not manufacture a new system of yoga. Sometimes it is claimed that someone has become an incarnation of God and is expounding a new theological aspect of the Absolute Truth. But here we find that although Kapila Muni is the Lord Himself and is capable of manufacturing a new doctrine for His mother, He nevertheless says, "I shall just explain the ancient system which I once explained to the great sages because they were also anxious to hear about it." When we have a superexcellent process already present in Vedic scriptures, there is no need to concoct a new system, to mislead the innocent public. At present it has become a fashion to reject the standard system and present something bogus in the name of a newly invented process of yoga.

TEXT 15

cetaḥ khalv asya bandhāya

muktaye cātmano matam

guṇeṣu saktaṁ bandhāya

rataṁ vā puṁsi muktaye

SYNONYMS

cetaḥ-consciousness; khalu-indeed; asya-of him; bandhāya-for bondage; muktaye-for liberation; ca-and; ātmanaḥ-of the living entity; matam-is considered; guṇeṣu-in the three modes of nature; saktam-attracted; bandhāya-for conditional life; ratam-attached; vā-or; puṁsi-in the Supreme Personality of Godhead; muktaye-for liberation.

The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation.

There is a distinction here between Kṛṣṇa consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment to the three material modes of nature, under which one works sometimes in goodness and knowledge, sometimes in passion and sometimes in ignorance. These different qualitative activities, with the central attachment for material enjoyment, are the cause of one's conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of liberation.

TEXT 16

ahaṁ mamābhimānotthaiḥ

kāma-lobhādibhir malaiḥ

vītaṁ yadā manaḥ śuddham

aduḥkham asukhaṁ samam

SYNONYMS

aham-I; mama-mine; abhimāna-from the misconception; utthaiḥ-produced; kāma-lust; lobha-greed; ādibhiḥ-and so on; malaiḥ-from the impurities; vītam-freed; yadā-when; manaḥ-the mind; śuddham-pure; aduḥkham-without distress; asukham-without happiness; samam-equipoised.

When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress.

Kāma and lobha are the symptoms of material existence. Everyone always desires to possess something. It is said here that desire and greed are the products of false identification of oneself with the body. When one becomes free from this contamination, then his mind and consciousness also become freed and attain their original state. Mind, consciousness and the living entity exist. Whenever we speak of the living entity, this includes the mind and consciousness. The difference between conditional life and liberated life occurs when we purify the mind and the consciousness. When they are purified, one becomes transcendental to material happiness and distress.

In the beginning Lord Kapila has said that perfect yoga enables one to transcend the platform of material distress and happiness. How this can be done is explained here: one has to purify his mind and consciousness. This can be done by the bhakti-yoga system. As explained in the Nārada-pañcarātra, one's mind and senses should be purified (tat-paratvena nirmalam). One's senses must be engaged in devotional service to the Lord. That is the process. The mind must have some engagement. One cannot make the mind vacant. Of course there are some foolish attempts to try to make the mind vacant or void, but that is not possible. The only process that will purify the mind is to engage it in Kṛṣṇa. The mind must be engaged. If we engage our mind in Kṛṣṇa, naturally the consciousness becomes fully purified, and there is no chance of the entrance of material desire and greed.

TEXT 17

tadā puruṣa ātmānaṁ

kevalaṁ prakṛteḥ param

nirantaraṁ svayaṁ-jyotir

aṇimānam akhaṇḍitam

SYNONYMS

tadā-then; puruṣaḥ-the individual soul; ātmānam-himself; kevalam-pure; prakṛteḥ param-transcendental to material existence; nirantaram-nondifferent; svayam-jyotiḥ-self-effulgent; aṇimānam-infinitesimal; akhaṇḍitam-not fragmented.

At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size.

In the state of pure consciousness, or Kṛṣṇa consciousness, one can see himself as a minute particle nondifferent from the Supreme Lord. As stated in Bhagavad-gītā, the jīva, or the individual soul, is eternally part and parcel of the Supreme Lord. Just as the sun's rays are minute particles of the brilliant constitution of the sun, so a living entity is a minute particle of the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material differentiation. The individual soul is a particle from the very beginning. One should not think that because the individual soul is a particle, it is fragmented from the whole spirit. Māyāvāda philosophy enunciates that the whole spirit exists, but a part of it, which is called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable because spirit cannot be divided like a fragment of matter. That part, the jīva, is eternally a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as the sun exists, the molecules of the sun's rays also exist.

The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. It is therefore infinitesimal. The Supreme Spirit is infinite, but the living entity, or the individual soul, is infinitesimal, although it is not different in quality from the Supreme Spirit. Two words in this verse are to be particularly noted. One is nirantaram, which means "nondifferent," or "of the same quality." The individual soul is also expressed here as aṇimānam. Aṇimānam means "infinitesimal." The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal.

TEXT 18

jñāna-vairāgya-yuktena

bhakti-yuktena cātmanā

paripaśyaty udāsīnaṁ

prakṛtiṁ ca hataujasam

SYNONYMS

jñāna-knowledge; vairāgya-renunciation; yuktena-equipped with; bhakti-devotional service; yuktena-equipped with; ca-and; ātmanā-by the mind; paripaśyati-one sees; udāsīnam-indifferent; prakṛtim-material existence; ca-and; hata-ojasam-reduced in strength.

In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.

As the contamination of the germs of a particular disease can influence a weaker person, similarly the influence of material nature, or illusory energy, can act on the weaker, or conditioned, soul but not on the liberated soul. Self-realization is the position of the liberated state. One understands his constitutional position by knowledge and vairāgya, renunciation. Without knowledge, one cannot have realization. The realization that one is the infinitesimal part and parcel of the Supreme Spirit makes him unattached to material, conditional life. That is the beginning of devotional service. Unless one is liberated from material contamination, one cannot engage himself in the devotional service of the Lord. In this verse, therefore, it is stated, jñāna-vairāgya-yuktena: when one is in full knowledge of one's constitutional position and is in the renounced order of life, detached from material attraction, then, by pure devotional service, bhakti-yuktena, he can engage himself as a loving servant of the Lord. paripaśyati means that he can see everything in its right perspective. Then the influence of material nature becomes almost nil. This is also confirmed in Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā: [Bg. 18.54] when one is self-realized he becomes happy and free from the influence of material nature, and at that time he is freed from lamentation and hankering. The Lord states that position as mad-bhaktiṁ labhate parām [Bg. 18.54], the real state of beginning devotional service. Similarly, it is confirmed in the Nārada-pañcarātra that when the senses are purified they can then be engaged in the devotional service of the Lord. One who is attached to material contamination cannot be a devotee.

TEXT 19

na yujyamānayā bhaktyā

bhagavaty akhilātmani

sadṛśo 'sti śivaḥ panthā

yogināṁ brahma-siddhaye

SYNONYMS

na-not; yujyamānayā-being performed; bhaktyā-devotional service; bhagavati-towards the Supreme Personality of Godhead; akhila-ātmani-the Supersoul; sadṛśaḥ-like; asti-there is; śivaḥ-auspicious; panthāḥ-path; yoginām-of the yogīs; brahma-siddhaye-for perfection in self-realization.

Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.

That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. Na yujyamānayā means "without being dovetailed." When there is devotional service, then the question is where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are . Brahma-siddhi means that one should know that he is not matter; he is pure soul. There are different kinds of yogīs, but every yogī is supposed to engage in self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead one cannot have easy approach to the path of brahma-siddhi.

In the beginning of the Second Chapter of Śrīmad-Bhāgavatam it is stated that when one engages himself in the devotional service of Vāsudeva, spiritual knowledge and renunciation of the material world automatically become manifest. Thus a devotee does not have to try separately for renunciation or knowledge. Devotional service itself is so powerful that by one's service attitude, everything is revealed. It is stated here, śivaḥ panthāḥ: this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahmajyoti effulgence, is not brahma-siddhi. Beyond that brahmajyoti there is the Supreme Personality of Godhead. In the Upaniṣads a devotee prays to the Lord to kindly put aside the effulgence, brahmajyoti, so that the devotee may see within the brahmajyoti the actual, eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect, for Bhagavān, the Supreme Personality of Godhead, is akhilātmā-He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is brahma-siddhi.

TEXT 20

prasaṅgam ajaraṁ pāśam

ātmanaḥ kavayo viduḥ

sa eva sādhuṣu kṛto

mokṣa-dvāram apāvṛtam

SYNONYMS

prasaṅgam-attachment; ajaram-strong; pāśam-entanglement; ātmanaḥ-of the soul; kavayaḥ-learned men; viduḥ-know; saḥ eva-that same; sādhuṣu-to the devotees; kṛtaḥ-applied; mokṣa-dvāram-the door of liberation; apāvṛtam-opened.

Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation.

Here it is clearly stated that attachment for one thing is the cause of bondage in conditioned life, and the same attachment, when applied to something else, opens the door of liberation. Attachment cannot be killed; it has simply to be transferred. Attachment for material things is called material consciousness, and attachment for Kṛṣṇa or His devotee is called Kṛṣṇa consciousness. Consciousness, therefore, is the platform of attachment. It is clearly stated here that when we simply purify the consciousness from material consciousness to Kṛṣṇa consciousness, we attain liberation. Despite the statement that one should give up attachment, desirelessness is not possible for a living entity. A living entity, by constitution, has the propensity to be attached to something. We see that if someone has no object of attachment, if he has no children, then he transfers his attachment to cats and dogs. This indicates that the propensity for attachment cannot be stopped; it must be utilized for the best purpose. Our attachment for material things perpetuates our conditional state, but the same attachment, when transferred to the Supreme Personality of Godhead or His devotee, is the source of liberation.

Here it is recommended that attachment should be transferred to the self-realized devotees, the sādhus. And who is a sādhu? A sādhu is not just an ordinary man with a saffron robe or long beard. A sādhu is described in Bhagavad-gītā as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Kṛṣṇa, the Supreme Person, he is understood to be a sādhu. Sādhur eva sa mantavyaḥ [Bg. 9.30]. A sādhu is a strict follower of devotional service. It is recommended here that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the sādhu, or devotee. Lord Caitanya also confirmed this. Lava-mātra sādhu-saṅge sarva-siddhi haya: [Cc. Madhya 22.54] simply by a moment's association with a sādhu, one can attain perfection.

Mahātmā is a synonym of sādhu. It is said that service to a mahātmā, or elevated devotee of the Lord, is dvāram āhur vimukteḥ, the royal road of liberation. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam (Bhāg. 5.5.2). Rendering service to the materialists has the opposite effect. If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened. The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a sādhu, the result will be that the sādhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sādhu. If we want to associate with a sādhu, we cannot expect him to give us instructions on how to improve our material condition, but he will give us instructions on how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a sādhu. Kapila Muni first of all instructs that the path of liberation begins with such association.

TEXT 21

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-dehinām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇāḥ

SYNONYMS

titikṣavaḥ-tolerant; kāruṇikāḥ-merciful; suhṛdaḥ-friendly; sarva-dehinām-to all living entities; ajāta-śatravaḥ-inimical to none; śāntāḥ-peaceful; sādhavaḥ-abiding by scriptures; sādhu-bhūṣaṇāḥ-adorned with sublime characteristics.

The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.

A sādhu, as described above, is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional service to the Lord. That is his mercy. He knows that without devotional service to the Lord, human life is spoiled. A devotee travels all over the country, from door to door, preaching, "Be Kṛṣṇa conscious. Be a devotee of Lord Kṛṣṇa. Don't spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or Kṛṣṇa consciousness." These are the preachings of a sādhu. He is not satisfied with his own liberation. He always thinks about others. He is the most compassionate personality towards all the fallen souls. One of his qualifications, therefore, is kāruṇika, great mercy to the fallen souls. While engaged in preaching work, he has to meet with so many opposing elements, and therefore the sādhu, or devotee of the Lord, has to be very tolerant. Someone may ill-treat him because the conditioned souls are not prepared to receive the transcendental knowledge of devotional service. They do not like it; that is their disease. The sādhu has the thankless task of impressing upon them the importance of devotional service. Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridāsa Ṭhākura was caned in twenty-two marketplaces, and Lord Caitanya's principal assistant, Nityānanda, was violently attacked by Jagāi and Mādhāi. But still they were tolerant because their mission was to deliver the fallen souls. One of the qualifications of a sādhu is that he is very tolerant and is merciful to all fallen souls. He is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. It is said here, sarva-dehinām, which indicates all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities, such as cats and dogs, also have material bodies. The devotee of the Lord is merciful to everyone-the cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Śivānanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a sādhu, because a sādhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a sādhu is not inimical towards anyone, the world is so ungrateful that even a sādhu has many enemies.

What is the difference between an enemy and a friend? It is a difference in behavior. A sādhu behaves with all conditioned souls for their ultimate relief from material entanglement. Therefore, no one can be more friendly than a sādhu in relieving a conditioned soul. A sādhu is calm, and he quietly and peacefully follows the principles of scripture. A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord. One who actually follows the principles of scripture must be a devotee of God because all the śāstras instruct us to obey the orders of the Personality of Godhead. Sādhu, therefore, means a follower of the scriptural injunctions and a devotee of the Lord. All these characteristics are prominent in a devotee. A devotee develops all the good qualities of the demigods, whereas a nondevotee, even though academically qualified, has no actual good qualifications or good characteristics according to the standard of transcendental realization.

TEXT 22

mayy ananyena bhāvena

bhaktiṁ kurvanti ye dṛḍhām

mat-kṛte tyakta-karmāṇas

tyakta-svajana-bāndhavāḥ

SYNONYMS

mayi-unto Me; ananyena bhāvena-with undeviated mind; bhaktim-devotional service; kurvanti-perform; ye-those who; dṛḍhām-staunch; mat-kṛte-for My sake; tyakta-renounced; karmāṇaḥ-activities; tyakta-renounced; sva-jana-family relationships; bāndhavāḥ-friendly acquaintances.

Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world.

A person in the renounced order of life, a sannyāsī, is also called a sādhu because he renounces everything-his home, his comfort, his friends, his relatives, and his duties to friends and to family. He renounces everything for the sake of the Supreme Personality of Godhead. A sannyāsī is generally in the renounced order of life, but his renunciation will be successful only when his energy is employed in the service of the Lord with great austerity. It is said here, therefore, bhaktiṁ kurvanti ye dṛḍhām. A person who seriously engages in the service of the Lord and is in the renounced order of life is a sādhu. A sādhu is one who has given up all responsibility to society, family, and worldly humanitarianism, simply for the service of the Lord. As soon as he takes his birth in the world, a person has so many responsibilities and obligations-to the public, to the demigods, to the great sages, to the general living beings, to his parents, to the family forefathers and to many others. When he gives up all such obligations for the sake of the service of the Supreme Lord, he is not punished for such renunciation of obligation. But if for sense gratification a person renounces all such obligations, he is punished by the law of nature.

TEXT 23

mad-āśrayāḥ kathā mṛṣṭāḥ

śṛṇvanti kathayanti ca

tapanti vividhās tāpā

naitān mad-gata-cetasaḥ

SYNONYMS

mat-āśrayāḥ-about Me; kathāḥ-stories; mṛṣṭāḥ-delightful; śṛṇvanti-they hear; kathayanti-they chant; ca-and; tapanti-inflict suffering; vividhāḥ-various; tāpāḥ-the material miseries; na-do not; etān-unto them; mat-gata-fixed on Me; cetasaḥ-their thoughts.

Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.

There are multifarious miseries in material existence-those pertaining to the body and the mind, those imposed by other living entities and those imposed by natural disturbances. But a sādhu is not disturbed by such miserable conditions because his mind is always filled with Kṛṣṇa consciousness, and thus he does not like to talk about anything but the activities of the Lord. Mahārāja Ambarīṣa did not speak of anything but the pastimes of the Lord. Vacāṁsi vaikuṇṭha-guṇānuvarṇane (Bhāg. 9.4.18). He engaged his words only in glorification of the Supreme Personality of Godhead. Sādhus are always interested in hearing about the activities of the Lord or His devotees. Since they are filled with Kṛṣṇa consciousness, they are forgetful of the material miseries. Ordinary conditioned souls, being forgetful of the activities of the Lord, are always full of anxieties and material tribulations. On the other hand, since the devotees always engage in the topics of the Lord, they are forgetful of the miseries of material existence.

TEXT 24

ta ete sādhavaḥ sādhvi

sarva-saṅga-vivarjitāḥ

saṅgas teṣv atha te prārthyaḥ

saṅga-doṣa-harā hi te

SYNONYMS

te ete-those very; sādhavaḥ-devotees; sādhvi-virtuous lady; sarva-all; saṅga-attachments; vivarjitāḥ-freed from; saṅgaḥ-attachment; teṣu-unto them; atha-hence; te-by you; prārthyaḥ-must be sought; saṅga-doṣa-the pernicious effects of material attachment; harāḥ-counteracters of; hi-indeed; te-they.

O My mother, O virtuous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment.

Kapila Muni herein advises His mother, Devahūti, that if she wants to be free from material attachment, she should increase her attachment for the sādhus, or devotees who are completely freed from all material attachment. In Bhagavad-gītā, Fifteenth Chapter, verse 5, it is stated who is qualified to enter into the kingdom of Godhead. It is said there, nirmāna-mohā jita-saṅga-doṣāḥ. This refers to one who is completely freed from the puffed-up condition of material possessiveness. A person may be materially very rich, opulent or respectable, but if he at all wants to transfer himself to the spiritual kingdom, back home, back to Godhead, then he has to be freed from the puffed-up condition of material possessiveness, because that is a false position.

The word moha used here means the false understanding that one is rich or poor. In this material world, the conception that one is very rich or very poor-or any such consciousness in connection with material existence-is false, because this body itself is false, or temporary. A pure soul who is prepared to be freed from this material entanglement must first of all be free from the association of the three modes of nature. Our consciousness at the present moment is polluted because of association with the three modes of nature; therefore in Bhagavad-gītā the same principle is stated. It is advised, jita-saṅga-doṣāḥ: one should be freed from the contaminated association of the three modes of material nature. Here also, in the Śrīmad-Bhāgavatam, this is confirmed: a pure devotee, who is preparing to transfer himself to the spiritual kingdom, is also freed from the association of the three modes of material nature. We have to seek the association of such devotees. For this reason we have begun the International Society for Krishna Consciousness. There are many mercantile, scientific and other associations in human society to develop a particular type of education or consciousness, but there is no association which helps one to get free from all material association. If anyone has reached the stage where he must become free from this material contamination, then he has to seek the association of devotees, wherein Kṛṣṇa consciousness is exclusively cultured. One can thereby become freed from all material association.

Because a devotee is freed from all contaminated material association, he is not affected by the miseries of material existence. Even though he appears to be in the material world, he is not affected by the miseries of the material world. How is it possible? There is a very good example in the activities of the cat. The cat carries her kittens in her mouth, and when she kills a rat she also carries the booty in her mouth. Thus both are carried in the mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of death. Similarly, those who are sādhavaḥ, or devotees engaged in Kṛṣṇa consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of material existence. One should therefore give up the association of materialistic persons and seek the association of persons engaged in Kṛṣṇa consciousness, and by such association he will benefit in spiritual advancement. By their words and instructions, he will be able to cut off his attachment to material existence.

TEXT 25

satāṁ prasaṅgān mama vīrya-saṁvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani

śraddhā ratir bhaktir anukramiṣyati

SYNONYMS

satām-of pure devotees; prasaṅgāt-through the association; mama-My; vīrya-wonderful activities; saṁvidaḥ-by discussion of; bhavanti-become; hṛt-to the heart; karṇa-to the ear; rasa-ayanāḥ-pleasing; kathāḥ-the stories; tat-of that; joṣaṇāt-by cultivation; āśu-quickly; apavarga-of liberation; vartmani-on the path; śraddhā-firm faith; ratiḥ-attraction; bhaktiḥ-devotion; anukramiṣyati-will follow in order.

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

The process of advancing in Kṛṣṇa consciousness and devotional service is described here. The first point is that one must seek the association of persons who are Kṛṣṇa conscious and who engage in devotional service. Without such association one cannot make advancement. Simply by theoretical knowledge or study one cannot make any appreciable advancement. One must give up the association of materialistic persons and seek the association of devotees because without the association of devotees one cannot understand the activities of the Lord. Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. Nondevotees cannot appreciate Kṛṣṇa consciousness by reading the Śrīmad-Bhāgavatam or any other Vedic literature wherein the activities of the Lord are described; they think that these activities are fictional, manufactured stories because spiritual life is not explained to them in the proper mood. To understand the personal activities of the Lord, one has to seek the association of devotees, and by such association, when one contemplates and tries to understand the transcendental activities of the Lord, the path to liberation is open, and he is freed. One who has firm faith in the Supreme Personality of Godhead becomes fixed, and his attraction for association with the Lord and the devotees increases. Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.

TEXT 26

bhaktyā pumāñ jāta-virāga aindriyād

dṛṣṭa-śrutān mad-racanānucintayā

cittasya yatto grahaṇe yoga-yukto

yatiṣyate ṛjubhir yoga-mārgaiḥ

SYNONYMS

bhaktyā-by devotional service; pumān-a person; jāta-virāgaḥ-having developed distaste; aindriyāt-for sense gratification; dṛṣṭa-seen (in this world); śrutāt-heard (in the next world); mat-racana-My activities of creation and so on; anucintayā-by constantly thinking about; cittasya-of the mind; yattaḥ-engaged; grahaṇe-in the control; yoga-yuktaḥ-situated in devotional service; yatiṣyate-will endeavor; ṛjubhiḥ-easy; yoga-mārgaiḥ-by the processes of mystic power.

Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind.

In all scriptures people are encouraged to act in a pious way so that they can enjoy sense gratification not only in this life but also in the next. For example, one is promised promotion to the heavenly kingdom of higher planets by pious fruitive activities. But a devotee in the association of devotees prefers to contemplate the activities of the Lord-how He has created this universe, how He is maintaining it, how the creation dissolves, and how in the spiritual kingdom the Lord's pastimes are going on. There are full literatures describing these activities of the Lord, especially Bhagavad-gītā, Brahma-saṁhitā and Śrīmad-Bhāgavatam. The sincere devotee who associates with devotees gets the opportunity to hear and contemplate this subject of the pastimes of the Lord, and the result is that he feels distaste for so-called happiness in this or that world, in heaven or on other planets. The devotees are simply interested in being transferred to the personal association of the Lord; they have no more attraction for temporary so-called happiness. That is the position of one who is yoga-yukta. One who is fixed in mystic power is not disturbed by the allurement of this world or that world; he is interested in the matters of spiritual understanding or the spiritual situation. This sublime situation is very easily attained by the easiest process, bhakti-yoga. Ṛjubhir yoga-mārgaiḥ. A very suitable word used here is ṛjubhiḥ, or "very easy." There are different processes of yoga-mārga, attaining yoga perfection, but this process, devotional service to the Lord, is the easiest. Not only is it the easiest process, but the result is sublime. Everyone, therefore, should try to take this process of Kṛṣṇa consciousness and reach the highest perfection of life.

TEXT 27

asevayāyaṁ prakṛter guṇānāṁ

jñānena vairāgya-vijṛmbhitena

yogena mayy arpitayā ca bhaktyā

māṁ pratyag-ātmānam ihāvarundhe

SYNONYMS

asevayā-by not engaging in the service; ayam-this person; prakṛteḥ guṇānām-of the modes of material nature; jñānena-by Knowledge; vairāgya-with renunciation; vijṛmbhitena-developed; yogena-by practicing yoga; mayi-unto Me; arpitayā-fixed; ca-and; bhaktyā-with devotion; mām-unto Me; pratyak-ātmānam-the Absolute Truth; iha-in this very life; avarundhe-one attains.

Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.

When one engages in devotional service to the Lord in the nine different kinds of bhakti-yoga, as enunciated in authoritative scriptures, such as hearing (śravaṇam), chanting (kīrtanam), remembering, offering worship, praying and offering personal service-either in one of them, or two or three or all of them-he naturally has no opportunity to engage in the service of the three modes of material nature. Unless one has good engagements in spiritual service, it is not possible to get out of the attachment to material service. Those who are not devotees, therefore, are interested in so-called humanitarian or philanthropic work, such as opening a hospital or charitable institution. These are undoubtedly good works in the sense that they are pious activities, and their result is that the performer may get some opportunities for sense gratification, either in this life or in the next. Devotional service, however, is beyond the boundary of sense gratification. It is completely spiritual activity. When one engages in the spiritual activities of devotional service, naturally he does not get any opportunity to engage in sense gratificatory activities. Kṛṣṇa conscious activities are performed not blindly but with perfect understanding of knowledge and renunciation. This kind of yoga practice, in which the mind is always fixed upon the Supreme Personality of Godhead in devotion, results in liberation in this very life. The person who performs such acts gets in touch with the Supreme Personality of Godhead. Lord Caitanya, therefore, approved the process of hearing from realized devotees about the pastimes of the Lord. It does not matter to what category of this world the audience belongs. If one meekly and submissively hears about the activities of the Lord from a realized soul, he will be able to conquer the Supreme Personality of Godhead, who is unconquerable by any other process. Hearing or associating with devotees is the most important function for self-realization.

TEXT 28

devahūtir uvāca

kācit tvayy ucitā bhaktiḥ

kīdṛśī mama gocarā

yayā padaṁ te nirvāṇam

añjasānvāśnavā aham

SYNONYMS

devahūtiḥ uvāca-Devahūti said; kācit-what; tvayi-unto You; ucitā-proper; bhaktiḥ-devotional service; kīdṛśī-what kind; mama-by me; go-carā-fit to be practiced; yayā-by which; padam-feet; te-Your; nirvāṇam-liberation; añjasā-immediately; anvāśnavai-shall attain; aham-I.

On hearing this statement of the Lord, Devahūti inquired: What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet?

It is stated in Bhagavad-gītā that no one is barred from rendering service to the Lord. Whether one is a woman or a laborer or a merchant, if he engages himself in the devotional service of the Lord he is promoted to the highest perfectional state and goes back home, back to Godhead. The devotional service most suitable for different types of devotees is determined and fixed by the mercy of the spiritual master.

TEXT 29

yo yogo bhagavad-bāṇo

nirvāṇātmaṁs tvayoditaḥ

kīdṛśaḥ kati cāṅgāni

yatas tattvāvabodhanam

SYNONYMS

yaḥ-which; yogaḥ-mystic yoga process; bhagavat-bāṇaḥ-aiming at the Supreme Personality of Godhead; nirvāṇa-ātman-O embodiment of nirvāṇa; tvayā-by You; uditaḥ-explained; kīdṛśaḥ-of what nature; kati-how many; ca-and; aṅgāni-branches; yataḥ-by which; tattva-of the truth; avabodhanam-understanding.

The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga?

There are different kinds of mystic yoga systems aiming for different phases of the Absolute Truth. The jñāna-yoga system aims at the impersonal Brahman effulgence, and the haṭha-yoga system aims at the localized personal aspect, the Paramātmā feature of the Absolute Truth, whereas bhakti-yoga, or devotional service, which is executed in nine different ways, headed by hearing and chanting, aims at complete realization of the Supreme Lord. There are different methods of self-realization. But here Devahūti especially refers to the bhakti-yoga system, which has already been primarily explained by the Lord. The different parts of the bhakti-yoga system are hearing, chanting, remembering, offering prayers, worshiping the Lord in the temple, accepting service to Him, carrying out His orders, making friendship with Him and ultimately surrendering everything for the service of the Lord. The word nirvāṇātman is very significant in this verse. Unless one accepts the process of devotional service, one cannot end the continuation of material existence. As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence. Similarly, regarding the haṭha-yoga system, which aims at the localized aspect of the Lord, Paramātmā, it has been experienced that many yogīs, such as Viśvāmitra, fall down. But bhakti-yogīs, once approaching the Supreme Personality of Godhead, never come back to this material world, as it is confirmed in the Bhagavad-gītā. Yad gatvā na nivartante: [Bg. 15.6] upon going, one never comes back. Tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] after giving up this body, he never comes back again to accept a material body. Nirvāṇa does not finish the existence of the soul. The soul is ever existing. Therefore nirvāṇa means to end one's material existence, and to end material existence means to go back home, back to Godhead.

Sometimes it is asked how the living entity falls down from the spiritual world to the material world. Here is the answer. Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation. Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means "arrow." The bhakti-yoga system is just like an arrow aiming up to the Supreme Personality of Godhead. The bhakti-yoga system never urges one towards the impersonal Brahman effulgence or to the point of Paramātmā realization. This bāṇaḥ, or arrow, is so sharp and swift that it goes directly to the Supreme Personality of Godhead, penetrating the regions of impersonal Brahman and localized Paramātmā.

TEXT 30

tad etan me vijānīhi

yathāhaṁ manda-dhīr hare

sukhaṁ buddhyeya durbodhaṁ

yoṣā bhavad-anugrahāt

SYNONYMS

tat etat-that same; me-to me; vijānīhi-please explain; yathā-so that; aham-I; manda-slow; dhīḥ-whose intelligence; hare-O my Lord; sukham-easily; buddhyeya-may understand; durbodham-very difficult to understand; yoṣā-a woman; bhavat-anugrahāt-by Your grace.

My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness.

Knowledge of the Absolute Truth is not very easily understood by ordinary, less intelligent men; but if the spiritual master is kind enough to the disciple, however unintelligent the disciple may be, then by the divine grace of the spiritual master everything is revealed. Viśvanātha Cakravartī Ṭhākura therefore says, yasya prasādād, by the mercy of the spiritual master, the mercy of the Supreme Personality of Godhead, bhagavat-prasādaḥ, is revealed. Devahūti requested her great son to be merciful towards her because she was a less intelligent woman and also His mother. By the grace of Kapiladeva it was quite possible for her to understand the Absolute Truth, even though the subject matter is very difficult for ordinary persons, especially women.

TEXT 31

maitreya uvāca

viditvārthaṁ kapilo mātur itthaṁ

jāta-sneho yatra tanvābhijātaḥ

tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ

provāca vai bhakti-vitāna-yogam

SYNONYMS

maitreyaḥ uvāca-Maitreya said; viditvā-having known; artham-purpose; kapilaḥ-Lord Kapila; mātuḥ-of His mother; ittham-thus; jāta-snehaḥ-became compassionate; yatra-upon her; tanvā-from her body; abhijātaḥ-born; tattva-āmnāyam-truths received by disciplic succession; yat-which; pravadanti-they call; sāṅkhyam-Sāṅkhya philosophy; provāca-He described; vai-in fact; bhakti-devotional service; vitāna-spreading; yogam-mystic yoga.

Śrī Maitreya said: After hearing the statement of His mother, Kapila could understand her purpose, and He became compassionate towards her because of being born of her body. He described the Sāṅkhya system of philosophy, which is a combination of devotional service and mystic realization, as received by disciplic succession.

TEXT 32

śrī-bhagavān uvāca

devānāṁ guṇa-liṅgānām

ānuśravika-karmaṇām

sattva evaika-manaso

vṛttiḥ svābhāvikī tu yā

animittā bhāgavatī

bhaktiḥ siddher garīyasī

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; devānām-of the senses or of the presiding deities of the senses; guṇa-liṅgānām-which detect sense objects; ānuśravika-according to scripture; karmaṇām-which work; sattve-unto the mind or unto the Lord; eva-only; eka-manasaḥ-of a man of undivided mind; vṛttiḥ-inclination; svābhāvikī-natural; tu-in fact; yā-which; animittā-without motive; bhāgavatī-to the Personality of Godhead; bhaktiḥ-devotional service; siddheḥ-than salvation; garīyasī-better.

Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind's natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation.

The senses of the living entity are always engaged in some occupation, either in activities prescribed in the injunctions of the Vedas or in material activities. The natural inclination of the senses is to work for something, and the mind is the center of the senses. The mind is actually the leader of the senses; therefore it is called sattva. Similarly, the leader of all the demigods who are engaged in the activities of this material world-the sun-god, moon-god, Indra and others-is the Supreme Personality of Godhead.

It is stated in the Vedic literature that the demigods are different limbs of the universal body of the Supreme Personality of Godhead. Our senses are also controlled by different demigods; our senses are representations of various demigods, and the mind is the representation of the Supreme Personality of Godhead. The senses, led by the mind, act under the influence of the demigods. When the service is ultimately aimed at the Supreme Personality of Godhead, the senses are in their natural position. The Lord is called Hṛṣīkeśa, for He is actually the proprietor and ultimate master of the senses. The senses and the mind are naturally inclined to work, but when they are materially contaminated they work for some material benefit or for the service of the demigods, although actually they are meant to serve the Supreme Personality of Godhead. The senses are called hṛṣīka, and the Supreme Personality of Godhead is called Hṛṣīkeśa. Indirectly, all the senses are naturally inclined to serve the Supreme Lord. That is called bhakti.

Kapiladeva said that when the senses, without desire for material profit or other selfish motives, are engaged in the service of the Supreme Personality of Godhead, one is situated in devotional service. That spirit of service is far better than siddhi, salvation. Bhakti, the inclination to serve the Supreme Personality of Godhead, is in a transcendental position far better than mukti, or liberation. Thus bhakti is the stage after liberation. Unless one is liberated one cannot engage the senses in the service of the Lord. When the senses are engaged either in material activities of sense gratification or in the activities of the Vedic injunctions, there is some motive, but when the same senses are engaged in the service of the Lord and there is no motive, that is called animittā and is the natural inclination of the mind. The conclusion is that when the mind, without being deviated either by Vedic injunctions or by material activities, is fully engaged in Kṛṣṇa consciousness, or devotional service to the Supreme Personality of Godhead, it is far better than the most aspired-for liberation from material entanglement.

TEXT 33

jarayaty āśu yā kośaṁ

nigīrṇam analo yathā

SYNONYMS

jarayati-dissolves; āśu-quickly; yā-which; kośam-the subtle body; nigīrṇam-things eaten; analaḥ-fire; yathā-as.

Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat.

Bhakti is in a far higher position than mukti because a person's endeavor to get liberation from the material encagement is automatically served in devotional service. The example is given here that the fire in the stomach can digest whatever we eat. If the digestive power is sufficient, then whatever we can eat will be digested by the fire in the stomach. Similarly, a devotee does not have to try separately to attain liberation. That very service to the Supreme Personality of Godhead is the process of his liberation because to engage oneself in the service of the Lord is to liberate oneself from material entanglement. Śrī Bilvamaṅgala Ṭhākura explained this position very nicely. He said, "If I have unflinching devotion unto the lotus feet of the Supreme Lord, then mukti, or liberation, serves me as my maidservant. Mukti, the maidservant, is always ready to do whatever I ask."

For a devotee, liberation is no problem at all. Liberation takes place without separate endeavor. Bhakti, therefore, is far better then mukti or the impersonalist position. The impersonalists undergo severe penances and austerities to attain mukti, but the bhakta, simply by engaging himself in the bhakti process, especially in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, immediately develops control over the tongue by engaging it in chanting, and accepting the remnants of foodstuff offered to the Personality of Godhead. As soon as the tongue is controlled, naturally all other senses are controlled automatically. Sense control is the perfection of the yoga principle, and one's liberation begins immediately as soon as he engages himself in the service of the Lord. It is confirmed by Kapiladeva that bhakti, or devotional service, is garīyasī, more glorious than siddhi, liberation.

TEXT 34

naikātmatāṁ me spṛhayanti kecin

mat-pāda-sevābhiratā mad-īhāḥ

ye 'nyonyato bhāgavatāḥ prasajya

sabhājayante mama pauruṣāṇi

SYNONYMS

na-never; eka-ātmatām-merging into oneness; me-My; spṛhayanti-they desire; kecit-any; mat-pāda-sevā-the service of My lotus feet; abhiratāḥ-engaged in; mat-īhāḥ-endeavoring to attain Me; ye-those who; anyonyataḥ-mutually; bhāgavatāḥ-pure devotees; prasajya-assembling; sabhājayante-glorify; mama-My; pauruṣāṇi-glorious activities.

A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.

There are five kinds of liberation stated in the scriptures. One is to become one with the Supreme Personality of Godhead, or to forsake one's individuality and merge into the Supreme Spirit. This is called ekātmatām. A devotee never accepts this kind of liberation. The other four liberations are: to be promoted to the same planet as God (Vaikuṇṭha), to associate personally with the Supreme Lord, to achieve the same opulence as the Lord and to attain the same bodily features as the Supreme Lord. A pure devotee, as will be explained by Kapila Muni, does not aspire for any of the five liberations. He especially despises as hellish the idea of becoming one with the Supreme Personality of Godhead. Śrī Prabodhānanda Sarasvatī, a great devotee of Lord Caitanya, said, kaivalyaṁ narakāyate: "The happiness of becoming one with the Supreme Lord, which is aspired for by the Māyāvādīs, is considered hellish." That oneness is not for pure devotees.

There are many so-called devotees who think that in the conditioned state we may worship the Personality of Godhead but that ultimately there is no personality; they say that since the Absolute Truth is impersonal, one can imagine a personal form of the impersonal Absolute Truth for the time being, but as soon as one becomes liberated the worship stops. That is the theory put forward by the Māyāvāda philosophy. Actually the impersonalists do not merge into the existence of the Supreme Person but into His personal bodily luster, which is called the brahmajyoti. Although that brahmajyoti is not different from His personal body, that sort of oneness (merging into the bodily luster of the Personality of Godhead) is not accepted by a pure devotee because the devotees engage in greater pleasure than the so-called pleasure of merging into His existence. The greatest pleasure is to serve the Lord. Devotees are always thinking about how to serve Him; they are always designing ways and means to serve the Supreme Lord, even in the midst of the greatest obstacles of material existence.

The Māyāvādīs accept the description of the pastimes of the Lord as stories, but actually they are not stories; they are historical facts. Pure devotees accept the narrations of the pastimes of the Lord not as stories but as Absolute Truth. The words mama pauruṣāṇi are significant. Devotees are very much attached to glorifying the activities of the Lord, whereas the Māyāvādīs cannot even think of these activities. According to them the Absolute Truth is impersonal. Without personal existence, how can there be activity? The impersonalists take the activities mentioned in the Śrīmad-Bhāgavatam, Bhagavad-gītā and other Vedic literatures as fictitious stories, and therefore they interpret them most mischievously. The have no idea of the Personality of Godhead. They unnecessarily poke their noses into the scripture and interpret it in a deceptive way in order to mislead the innocent public. The activities of Māyāvāda philosophy are very dangerous to the public, and therefore Lord Caitanya warned us never to hear from any Māyāvādī about any scripture. They will spoil the entire process, and the person hearing them will never be able to come to the path of devotional service to attain the highest perfection, or will be able to do so only after a very long time.

It is clearly stated by Kapila Muni that bhakti activities, or activities in devotional service, are transcendental to mukti. This is called pañcama-puruṣārtha. Generally, people engage in the activities of religion, economic development and sense gratification, and ultimately they work with an idea that they are going to become one with the Supreme Lord (mukti). But bhakti is transcendental to all these activities. The Śrīmad-Bhāgavatam, therefore, begins by stating that all kinds of pretentious religiosity is completely eradicated from the Bhāgavatam. Ritualistic activities for economic development and sense gratification and, after frustration in sense gratification, the desire to become one with the Supreme Lord, are all completely rejected in the Bhāgavatam. The Bhāgavatam is especially meant for the pure devotees, who always engage in Kṛṣṇa consciousness, in the activities of the Lord, and always glorify these transcendental activities. Pure devotees worship the transcendental activities of the Lord in Vṛndāvana, Dvārakā and Mathurā as they are narrated in the Śrīmad-Bhāgavatam and other purāṇas. The Māyāvādī philosophers completely reject them as stories, but actually they are great and worshipable subject matters and thus are relishable only for devotees. That is the difference between a Māyāvādī and a pure devotee.

TEXT 35

paśyanti te me rucirāṇy amba santaḥ

prasanna-vaktrāruṇa-locanāni

rūpāṇi divyāni vara-pradāni

sākaṁ vācaṁ spṛhaṇīyāṁ vadanti

SYNONYMS

paśyanti-see; te-they; me-My; rucirāṇi-beautiful; amba-O mother; santaḥ-devotees; prasanna-smiling; vaktra-face; aruṇa-like the morning sun; locanāni-eyes; rūpāṇi-forms; divyāni-transcendental; vara-pradāni-benevolent; sākam-with Me; vācam-words; spṛhaṇīyām-favorable; vadanti-they speak.

O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me.

Māyāvādīs and atheists accept the forms of the Deities in the temple of the Lord as idols, but devotees do not worship idols. They directly worship the Personality of Godhead in His arcā incarnation. Arcā refers to the form which we can worship in our present condition. Actually, in our present state it is not possible to see God in His spiritual form because our material eyes and senses cannot conceive of a spiritual form. We cannot even see the spiritual form of the individual soul. When a man dies we cannot see how the spiritual form leaves the body. That is the defect of our material senses. In order to be seen by our material senses, the Supreme Personality of Godhead accepts a favorable form which is called arcā-vigraha. This arcā-vigraha, sometimes called the arcā incarnation, is not different from Him. Just as the Supreme Personality of Godhead accepts various incarnations, He takes on forms made out of matter-clay, wood, metal and jewels.

There are many śāstric injunctions which give instructions for carving forms of the Lord. These forms are not material. If God is all-pervading, then He is also in the material elements. There is no doubt about it. But the atheists think otherwise. Although they preach that everything is God, when they go to the temple and see the form of the Lord, they deny that He is God. According to their own theory, everything is God. Then why is the Deity not God? Actually, they have no conception of God. The devotees' vision, however, is different; their vision is smeared with love of God. As soon as they see the Lord in His different forms, the devotees become saturated with love, for they do not find any difference between the Lord and His form in the temple, as do the atheists. The smiling face of the Deity in the temple is beheld by the devotees as transcendental and spiritual, and the decoration of the body of the Lord is very much appreciated by the devotees. It is the duty of the spiritual master to teach how to decorate the Deity in the temple, how to cleanse the temple and how to worship the Deity. There are different procedures and rules and regulations which are followed in temples of Viṣṇu, and devotees go there and see the Deity, the vigraha, and spiritually enjoy the form because all of the Deities are benevolent. The devotees express their minds before the Deity, and in many instances the Deity also gives answers. But one must be a very elevated devotee in order to be able to speak with the Supreme Lord. Sometimes the Lord informs the devotee through dreams. These exchanges of feelings between the Deity and the devotee are not understandable by atheists, but actually the devotee enjoys them. Kapila Muni is explaining how the devotees see the decorated body and face of the Deity and how they speak with Him in devotional service.

TEXT 36

tair darśanīyāvayavair udāra-

vilāsa-hāsekṣita-vāma-sūktaiḥ

hṛtātmano hṛta-prāṇāṁś ca bhaktir

anicchato me gatim aṇvīṁ prayuṅkte

SYNONYMS

taiḥ-by those forms; darśanīya-charming; avayavaiḥ-whose limbs; udāra-exalted; vilāsa-pastimes; hāsa-smiling; īkṣita-glances; vāma-pleasing; sūktaiḥ-whose delightful words; hṛta-captivated; ātmanaḥ-their minds; hṛta-captivated; prāṇān-their senses; ca-and; bhaktiḥ-devotional service; anicchataḥ-unwilling; me-My; gatim-abode; aṇvīm-subtle; prayuṅkte-secures.

Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor.

There are three divisions of devotees-first-class, second-class and third-class. Even the third-class devotees are liberated souls. It is explained in this verse that although they do not have knowledge, simply by seeing the beautiful decoration of the Deity in the temple, the devotee is absorbed in thought of Him and loses all other consciousness. Simply by fixing oneself in Kṛṣṇa consciousness, engaging the senses in the service of the Lord, one is imperceptibly liberated. This is also confirmed in Bhagavad-gītā. Simply by discharging uncontaminated devotional service as prescribed in the scriptures, one becomes equal to Brahman. In Bhagavad-gītā it is said, brahma-bhūyāya kalpate. This means that the living entity in his original state is Brahman because he is part and parcel of the Supreme Brahman. But simply because of his forgetfulness of his real nature as an eternal servitor of the Lord, he is overwhelmed and captured by māyā. His forgetfulness of his real constitutional position is māyā. Otherwise he is eternally Brahman.

When one is trained to become conscious of his position, he understands that he is the servitor of the Lord. "Brahman" refers to a state of self-realization. Even the third-class devotee-who is not advanced in knowledge of the Absolute Truth but simply offers obeisances with great devotion, thinks of the Lord, sees the Lord in the temple and brings forth flowers and fruits to offer to the Deity-becomes imperceptibly liberated. Śraddhayānvitāḥ: with great devotion the devotees offer worshipful respects and paraphernalia to the Deity. The Deities of Rādhā and Kṛṣṇa, Lakṣmī and Nārāyaṇa, and Rāma and Sītā are very attractive to devotees, so much so that when they see the statue decorated in the temple of the Lord they become fully absorbed in thought of the Lord. That is the state of liberation. In other words, it is confirmed herewith that even a third-class devotee is in the transcendental position, above those who are trying for liberation by speculation or by other methods. Even great impersonalists like Śukadeva Gosvāmī and the four Kumāras were attracted by the beauty of the Deities in the temple, by the decorations and by the aroma of tulasī offered to the Lord, and they became devotees. Even though they were in the liberated state, instead of remaining impersonalists they were attracted by the beauty of the Lord and became devotees.

Here the word vilāsa is very important. Vilāsa refers to the activities or pastimes of the Lord. It is a prescribed duty in temple worship that not only should one visit the temple to see the Deity nicely decorated, but at the same time he should hear the recitation of Śrīmad-Bhāgavatam, Bhagavad-gītā or some similar literature, which is regularly recited in the temple. It is the system in Vṛndāvana that in every temple there is recitation of the śāstras. Even third-class devotees who have no literary knowledge or no time to read Śrīmad-Bhāgavatam or Bhagavad-gītā get the opportunity to hear about the pastimes of the Lord. In this way their minds may remain always absorbed in the thought of the Lord-His form, His activities and His transcendental nature. This state of Kṛṣṇa consciousness is a liberated stage. Lord Caitanya, therefore, recommended five important processes in the discharge of devotional service: (1) to chant the holy names of the Lord, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, (2) to associate with devotees and serve them as far as possible, (3) to hear Śrīmad-Bhāgavatam, (4) to see the decorated temple and the Deity and, if possible, (5) to live in a place like Vṛndāvana or Mathurā. These five items alone can help a devotee achieve the highest perfectional stage. This is confirmed in Bhagavad-gītā and here in the Śrīmad-Bhāgavatam. That third-class devotees can also imperceptibly achieve liberation is accepted in all Vedic literatures.

TEXT 37

atho vibhūtiṁ mama māyāvinas tām

aiśvaryam aṣṭāṅgam anupravṛttam

śriyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ

parasya me te 'śnuvate tu loke

SYNONYMS

atho-then; vibhūtim-opulence; mama-of Me; māyāvinaḥ-of the Lord of māyā; tām-that; aiśvaryam-mystic perfection; aṣṭa-aṅgam-consisting of eight parts; anupravṛttam-following; śriyam-splendor; bhāgavatīm-of the kingdom of God; vā-or; aspṛhayanti-they do not desire; bhadrām-blissful; parasya-of the Supreme Lord; me-of Me; te-those devotees; aśnuvate-enjoy; tu-but; loke-in this life.

Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions.

The vibhūti, or opulences, offered by māyā are of many varieties. We have experience of different varieties of material enjoyment even on this planet, but if one is able to promote himself to higher planets like Candraloka, the sun or, still higher, Maharloka, Janaloka and Tapoloka, or even ultimately the highest planet, which is inhabited by Brahmā and is called Satyaloka, there are immense possibilities for material enjoyment. For example, the duration of life on higher planets is far, far greater than on this planet. It is said that on the moon the duration of life is such that our six months are equal to one day. We cannot even imagine the duration of life on the highest planet. It is stated in Bhagavad-gītā that Brahmā's twelve hours are inconceivable even to our mathematicians. These are all descriptions of the external energy of the Lord, or māyā. Besides these, there are other opulences which the yogīs can achieve by their mystic power. They are also material. A devotee does not aspire for all these material pleasures, although they are available to him simply by wishing. By the grace of the Lord, a devotee can achieve wonderful success simply by willing, but a real devotee does not like that. Lord Caitanya Mahāprabhu has taught that one should not desire material opulence or material reputation, nor should one try to enjoy material beauty; one should simply aspire to be absorbed in the devotional service of the Lord, even if one does not get liberation but has to continue the process of birth and death unlimitedly. Actually, however, to one who engages in Kṛṣṇa consciousness, liberation is already guaranteed. Devotees enjoy all the benefits of the higher planets and the Vaikuṇṭha planets also. It is especially mentioned here, bhāgavatīṁ bhadrām. In the Vaikuṇṭha planets everything is eternally peaceful, yet a pure devotee does not even aspire to be promoted there. But still he gets that advantage; he enjoys all the facilities of the material and spiritual worlds, even during the present life-span.

TEXT 38

na karhicin mat-parāḥ śānta-rūpe

naṅkṣyanti no me 'nimiṣo leḍhi hetiḥ

yeṣām ahaṁ priya ātmā sutaś ca

sakhā guruḥ suhṛdo daivam iṣṭam

SYNONYMS

na-not; karhicit-ever; mat-parāḥ-My devotees; śānta-rūpe-O mother; naṅkṣyanti-will lose; no-not; me-My; animiṣaḥ-time; leḍhi-destroys; hetiḥ-weapon; yeṣām-of whom; aham-I; priyaḥ-dear; ātmā-self; sutaḥ-son; ca-and; sakhā-friend; guruḥ-preceptor; suhṛdaḥ-benefactor; daivam-Deity; iṣṭam-chosen.

The Lord continued: My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time.

It is stated in Bhagavad-gītā that one may elevate himself to the higher planetary systems, even up to Brahmaloka, by dint of pious activities, but when the effects of such pious activities are finished, one again comes back to this earth to begin a new life of activities. Thus even though one is promoted to the higher planetary system for enjoyment and a long duration of life, still that is not a permanent settlement. But as far as the devotees are concerned, their assets-the achievement of devotional service and the consequent opulence of Vaikuṇṭha, even on this planet-are never destroyed. In this verse Kapiladeva addresses His mother as śānta-rūpā, indicating that the opulences of devotees are fixed because devotees are eternally fixed in the Vaikuṇṭha atmosphere, which is called śānta-rūpa because it is in the mode of pure goodness, undisturbed by the modes of passion and ignorance. Once one is fixed in the devotional service of the Lord, his position of transcendental service cannot be destroyed, and the pleasure and service simply increase unlimitedly. For the devotees engaged in Kṛṣṇa consciousness, in the Vaikuṇṭha atmosphere, there is no influence of time. In the material world the influence of time destroys everything, but in the Vaikuṇṭha atmosphere there is no influence of time or of the demigods because there are no demigods in the Vaikuṇṭha planets. Here our activities are controlled by different demigods; even if we move our hand and leg, the action is controlled by the demigods. But in the Vaikuṇṭha atmosphere there is no influence of the demigods or of time; therefore there is no question of destruction. When the time element is present, there is the certainty of destruction, but when there is no time element-past, present or future-then everything is eternal. Therefore this verse uses the words na naṅkṣyanti, indicating that the transcendental opulences will never be destroyed.

The reason for freedom from destruction is also described. The devotees accept the Supreme Lord as the most dear personality and reciprocate with Him in different relationships. They accept the Supreme Personality of Godhead as the dearmost friend, the dearmost relative, the dearmost son, the dearmost preceptor, the dearmost well-wisher or the dearmost Deity. The Lord is eternal; therefore any relationship in which we accept Him is also eternal. It is clearly confirmed herein that the relationships cannot be destroyed, and therefore the opulences of those relationships are never destroyed. Every living entity has the propensity to love someone. We can see that if someone has no object of love, he generally directs his love to a pet animal like a cat or a dog. Thus the eternal propensity for love in all living entities is always searching for a place to reside. From this verse we can learn that we can love the Supreme Personality of Godhead as our dearmost object-as a friend, as a son, as a preceptor or as a well-wisher-and there will be no cheating and no end to such love. We shall eternally enjoy the relationship with the Supreme Lord in different aspects. A special feature of this verse is the acceptance of the Supreme Lord as the supreme preceptor. Bhagavad-gītā was spoken directly by the Supreme Lord, and Arjuna accepted Kṛṣṇa as guru, or spiritual master. Similarly, we should accept only Kṛṣṇa as the supreme spiritual master.

Kṛṣṇa, of course, means Kṛṣṇa and His confidential devotees; Kṛṣṇa is not alone. When we speak of Kṛṣṇa, "Kṛṣṇa" means Kṛṣṇa in His name, in His form, in His qualities, in His abode and in His associates. Kṛṣṇa is never alone, for the devotees of Kṛṣṇa are not impersonalists. For example, a king is always associated with his secretary, his commander, his servant and so much paraphernalia. As soon as we accept Kṛṣṇa and His associates as our preceptors, no ill effects can destroy our knowledge. In the material world the knowledge which we acquire may change because of the influence of time, but nevertheless the conclusions received from Bhagavad-gītā, directly from the speeches of the Supreme Lord, Kṛṣṇa, can never change. There is no use interpreting Bhagavad-gītā; it is eternal.

Kṛṣṇa, the Supreme Lord, should be accepted as one's best friend. He will never cheat. He will always give His friendly advice and friendly protection to the devotee. If Kṛṣṇa is accepted as a son, He will never die. Here we have a very loving son or child, but the father and mother, or those who are affectionate towards him, always hope, "May my son not die." But Kṛṣṇa actually never will die. Therefore those who accept Kṛṣṇa, or the Supreme Lord, as their son will never be bereft of their son. In many instances devotees have accepted the Deity as a son. In Bengal there are many such instances, and even after the death of the devotee, the Deity performs the śrāddha ceremony for the father. The relationship is never destroyed. People are accustomed to worship different forms of demigods, but in Bhagavad-gītā such a mentality is condemned; therefore one should be intelligent enough to worship only the Supreme Personality of Godhead in His different forms such as Lakṣmī-Nārāyaṇa, Sītā-Rāma and Rādhā-Kṛṣṇa. Thus one will never be cheated. By worshiping the demigods one may elevate himself to the higher planets, but during the dissolution of the material world, the deity and the abode of the deity will be destroyed. But one who worships the Supreme Personality of Godhead is promoted to the Vaikuṇṭha planets, where there is no influence of time, destruction or annihilation. The conclusion is that the time influence cannot act upon devotees who have accepted the Supreme Personality of Godhead as everything.

TEXTS 39–40

imaṁ lokaṁ tathaivāmum

ātmānam ubhayāyinam

ātmānam anu ye ceha

ye rāyaḥ paśavo gṛhāḥ

visṛjya sarvān anyāṁś ca

mām evaṁ viśvato-mukham

bhajanty ananyayā bhaktyā

tān mṛtyor atipāraye

SYNONYMS

imam-this; lokam-world; tathā-accordingly; eva-certainly; amum-that world; ātmānam-the subtle body; ubhaya-in both; ayinam-traveling; ātmānam-the body; anu-in relationship with; ye-those who; ca-also; iha-in this world; ye-that which; rāyaḥ-wealth; paśavaḥ-cattle; gṛhāḥ-houses; visṛjya-having given up; sarvān-all; anyān-other; ca-and; mām-Me; evam-thus; viśvataḥ-mukham-the all-pervading Lord of the universe; bhajanti-they worship; ananyayā-unflinching; bhaktyā-by devotional service; tān-them; mṛtyoḥ-of death; atipāraye-I take to the other side.

Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death.

Unflinching devotional service, as described in these two verses, means engaging oneself in full Kṛṣṇa consciousness, or devotional service, accepting the Supreme Lord as all in all. Since the Supreme Lord is all-inclusive, if anyone worships Him with unflinching faith, he has automatically achieved all other opulences and performed all other duties. The Lord promises herein that He takes His devotee to the other side of birth and death. Lord Caitanya, therefore, recommended that one who aspires to go beyond birth and death should have no material possessions. This means that one should not try to be happy in this world or to be promoted to the heavenly world, nor should he try for material wealth, children, houses or cattle.

How liberation is imperceptibly achieved by a pure devotee and what the symptoms are have been explained. For the conditioned soul there are two statuses of living. One status is in this present life, and the other is our preparation for the next life. If I am in the mode of goodness then I may be preparing for promotion to the higher planets, if I am in the mode of passion then I shall remain here in a society where activity is very prominent, and if I am in the mode of ignorance I may be degraded to animal life or a lower grade of human life. But for a devotee there is no concern for this life or the next life because in any life he does not desire elevation in material prosperity or a high-grade or low-grade life. He prays to the Lord, "My dear Lord, it does not matter where I am born, but let me be born, even as an ant, in the house of a devotee." A pure devotee does not pray to the Lord for liberation from this material bondage. Actually, the pure devotee never thinks that he is fit for liberation. Considering his past life and his mischievous activities, he thinks that he is fit to be sent to the lowest region of hell. If in this life I am trying to become a devotee, this does not mean that in my many past lives I was one-hundred-percent pious. That is not possible. A devotee, therefore, is always conscious of his real position. Only by his full surrender to the Lord, by the Lord's grace, are his sufferings made shorter. As stated in Bhagavad-gītā, "Surrender unto Me, and I will give you protection from all kinds of sinful reaction." That is His mercy. But this does not mean that one who has surrendered to the lotus feet of the Lord has committed no misdeeds in his past life. A devotee always prays, "For my misdeeds, may I be born again and again, but my only prayer is that I may not forget Your service." The devotee has that much mental strength, and he prays to the Lord: "May I be born again and again, but let me be born in the home of Your pure devotee so that I may again get a chance to develop myself."

A pure devotee is not anxious to elevate himself in his next birth. He has already given up that sort of hope. In any life in which one is born, as a householder, or even as an animal, one must have some children, some resources or some possessions, but a devotee is not anxious to possess anything. He is satisfied with whatever is obtainable by God's grace. He is not at all attached to improving his social status or improving the status of education of his children. He is not neglectful-he is dutiful-but he does not spend too much time on the upliftment of temporary household or social life. He fully engages in the service of the Lord, and for other affairs he simply spares as much time as absolutely necessary (yathārham upayuñjataḥ). Such a pure devotee does not care for what is going to happen in the next life or in this life; he does not care even for family, children or society. He fully engages in the service of the Lord in Kṛṣṇa consciousness. It is stated in Bhagavad-gītā that without the knowledge of the devotee, the Lord arranges for His devotee to be immediately transferred to His transcendental abode just after leaving his body. After quitting his body he does not go into the womb of another mother. The ordinary common living entity, after death, is transferred to the womb of another mother, according to his karma, or activities, to take another type of body. But as far as the devotee is concerned, he is at once transferred to the spiritual world in the association of the Lord. That is the Lord's special mercy. How it is possible is explained in the following verses. Because He is all-powerful, the Lord can do anything and everything. He can excuse all sinful reactions. He can immediately transfer a person to Vaikuṇṭhaloka. That is the inconceivable power of the Supreme Personality of Godhead, who is favorably disposed to the pure devotees.

TEXT 41

nānyatra mad bhagavataḥ

pradhāna-puruṣeśvarāt

ātmanaḥ sarva-bhūtānāṁ

bhayaṁ tīvraṁ nivartate

SYNONYMS

na-not; anyatra-otherwise; mat-than Myself; bhagavataḥ-the Supreme Personality of Godhead; pradhāna-puruṣa-īśvarāt-the Lord of both prakṛti and puruṣa; ātmanaḥ-the soul; sarva-bhūtānām-of all living beings; bhayam-fear; tīvram-terrible; nivartate-is forsaken.

The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.

It is indicated herein that the cycle of birth and death cannot be stopped unless one is a pure devotee of the Supreme Lord. It is said, hariṁ vinā na sṛtiṁ taranti. One cannot surpass the cycle of birth and death unless one is favored by the Supreme Personality of Godhead. The same concept is confirmed herewith: one may take to the system of understanding the Absolute Truth by one's own imperfect sensory speculation, or one may try to realize the self by the mystic yoga process; but whatever one may do, unless he comes to the point of surrendering to the Supreme Personality of Godhead, no process can give him liberation. One may ask if this means that those who are undergoing so much penance and austerity by strictly following the rules and regulations are endeavoring in vain. The answer is given by Śrīmad-Bhāgavatam (10.2.32): ye 'nye 'ravindākṣa vimukta-māninaḥ. Lord Brahmā and other demigods prayed to the Lord when Kṛṣṇa was in the womb of Devakī: "My dear lotus-eyed Lord, there are persons who are puffed up with the thought that they have become liberated or one with God or have become God, but in spite of thinking in such a puffed-up way, their intelligence is not laudable. They are less intelligent." It is stated that their intelligence, whether high or low, is not even purified. In purified intelligence a living entity cannot think otherwise than to surrender. Bhagavad-gītā, therefore, confirms that purified intelligence arises in the person of a very wise man. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. After many, many births, one who is actually advanced in intelligence surrenders unto the Supreme Lord.

Without the surrendering process, one cannot achieve liberation. The Bhāgavatam says, "Those who are simply puffed up, thinking themselves liberated by some nondevotional process, are not polished or clear in intelligence, for they have not yet surrendered unto You. In spite of executing all kinds of austerities and penances or even arriving at the brink of spiritual realization in Brahman realization, they think that they are in the effulgence of Brahman, but actually, because they have no transcendental activities, they fall down to material activities." One should not be satisfied simply with knowing that one is Brahman. He must engage himself in the service of the Supreme Brahman; that is bhakti. The engagement of Brahman should be the service of Parabrahman. It is said that unless one becomes Brahman one cannot serve Brahman. The Supreme Brahman is the Supreme Personality of Godhead, and the living entity is also Brahman. Without realization that he is Brahman, spirit soul, an eternal servitor of the Lord, if one simply thinks that he is Brahman, his realization is only theoretical. He has to realize and at the same time engage himself in the devotional service of the Lord; then he can exist in the Brahman status. Otherwise he falls down.

The Bhāgavatam says that because nondevotees neglect the transcendental loving service of the lotus feet of the Personality of Godhead, their intelligence is not sufficient, and therefore these persons fall down. The living entity must have some activity. If he does not engage in the activity of transcendental service, he must fall down to material activity. As soon as one falls down to material activity, there is no rescue from the cycle of birth and death. It is stated here by Lord Kapila, "Without My mercy" (nānyatra mad bhagavataḥ). The Lord is stated here to be Bhagavān, the Supreme Personality of Godhead, indicating that He is full of all opulences and is therefore perfectly competent to deliver one from the cycle of birth and death. He is also called pradhāna because He is the Supreme. He is equal to everyone, but to one who surrenders to Him He is especially favorable. It is also confirmed in Bhagavad-gītā that the Lord is equal to everyone; no one is His enemy and no one is His friend. But to one who surrenders unto Him, He is especially inclined. By the grace of the Lord, simply by surrendering unto Him one can get out of this cycle of birth and death. Otherwise, one may go on in many, many lives and may many times attempt other processes for liberation.

TEXT 42

mad-bhayād vāti vāto 'yaṁ

sūryas tapati mad-bhayāt

varṣatīndro dahaty agnir

mṛtyuś carati mad-bhayāt

SYNONYMS

mat-bhayāt-out of fear of Me; vāti-blows; vātaḥ-wind; ayam-this; sūryaḥ-the sun; tapati-shines; mat-bhayāt-out of fear of Me; varṣati-showers rain; indraḥ-Indra; dahati-burns; agniḥ-fire; mṛtyuḥ-death; carati-goes; mat-bhayāt-out of fear of Me.

It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me.

The Supreme Personality of Godhead, Kṛṣṇa, says in Bhagavad-gītā that the natural laws being enacted are correct in all activities because of His superintendence. No one should think that nature is working automatically, without superintendence. The Vedic literature says that the clouds are controlled by the demigod Indra, heat is distributed by the sun-god, the soothing moonlight is distributed by Candra, and the air is blowing under the arrangement of the demigod Vāyu. But above all these demigods, the Supreme Personality of Godhead is the chief living entity. Nityo nityānāṁ cetanaś cetanānām. The demigods are also ordinary living entities, but due to their faithfulness-their devotional service attitude-they have been promoted to such posts. These different demigods, or directors, such as Candra, Varuṇa and Vāyu, are called adhikāri-devatā. The demigods are departmental heads. The government of the Supreme Lord consists not only of one planet or two or three; there are millions of planets and millions of universes. The Supreme Personality of Godhead has a huge government, and He requires assistants. The demigods are considered His bodily limbs. These are the descriptions of Vedic literature. Under these circumstances, the sun-god, the moon-god, the fire-god and the air-god are working under the direction of the Supreme Lord. It is confirmed in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The natural laws are being conducted under His superintendence. Because He is in the background, everything is being performed punctually and regularly.

One who has taken shelter of the Supreme Personality of Godhead is completely protected from all other influences. He no longer serves or is obliged to anyone else. Of course he is not disobedient to anyone, but his full power of thought is absorbed in the service of the Lord. The statements by the Supreme Personality of Godhead Kapila that under His direction the air is blowing, the fire is burning and the sun is giving heat are not sentimental. The impersonalist may say that the Bhāgavatam devotees create and imagine someone as the Supreme Personality of Godhead and assign qualifications to Him; but actually it is neither imagination nor an imposition of artificial power in the name of Godhead. In the Vedas it is said, bhīṣāsmād vātaḥ pavate/ bhīṣodeti sūryaḥ: "By fear of the Supreme Lord the wind-god and the sun-god are acting." Bhīṣāsmād agniś candraś ca/ mṛtyur dhāvati pañcamaḥ: "Agni, Indra and Mṛtyu are also acting under His direction." These are the statements of the Vedas.

TEXT 43

jñāna-vairāgya-yuktena

bhakti-yogena yoginaḥ

kṣemāya pāda-mūlaṁ me

praviśanty akuto-bhayam

SYNONYMS

jñāna-with knowledge; vairāgya-and renunciation; yuktena-equipped; bhakti-yogena-by devotional service; yoginaḥ-the yogīs; kṣemāya-for eternal benefit; pāda-mūlam-feet; me-My; praviśanti-take shelter of; akutaḥ-bhayam-without fear.

The yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear.

One who actually wants to be liberated from the entanglement of this material world and go back home, back to Godhead, is actually a mystic yogī. The words explicitly used here are yuktena bhakti-yogena. Those yogīs, or mystics, who engage in devotional service are the first-class yogīs. The first-class yogīs, as described in Bhagavad-gītā, are those who are constantly thinking of the Lord, the Supreme Personality of Godhead, Kṛṣṇa. These yogīs are not without knowledge and renunciation. To become a bhakti-yogī means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhāgavatam, First Canto, Second Chapter, it is also confirmed that one who engages in the devotional service of Vāsudeva, Kṛṣṇa, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaitukī-without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogīs who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service. The conclusion is that one cannot be sure of entrance into the spiritual realm-in either the impersonal brahmajyoti effulgence of the Lord or the Vaikuṇṭha planets within that Brahman effulgence-unless he is surrendered unto the lotus feet of the Supreme Lord. The surrendered souls are called akuto-bhaya. They are doubtless and fearless, and their entrance into the spiritual kingdom is guaranteed.

TEXT 44

etāvān eva loke 'smin

puṁsāṁ niḥśreyasodayaḥ

tīvreṇa bhakti-yogena

mano mayy arpitaṁ sthiram

SYNONYMS

etāvān eva-only so far; loke asmin-in this world; puṁsām-of men; niḥśreyasa-final perfection of life; udayaḥ-the attainment of; tīvreṇa-intense; bhakti-yogena-by practice of devotional service; manaḥ-mind; mayi-in Me; arpitam-fixed; sthiram-steady.

Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life.

Here the words mano mayy arpitam, which mean "the mind being fixed on Me," are significant. One should fix his mind on the lotus feet of Kṛṣṇa or His incarnation. To be fixed steadily in that freedom is the way of liberation. Ambarīṣa Mahārāja is an example. He fixed his mind on the lotus feet of the Lord, he spoke only on the pastimes of the Lord, he smelled only the flowers and tulasī offered to the Lord, he walked only to the temple of the Lord, he engaged his hands in cleansing the temple, he engaged his tongue in tasting the foodstuff offered to the Lord, and he engaged his ears for hearing the great pastimes of the Lord. In that way all his senses were engaged. First of all, the mind should be engaged at the lotus feet of the Lord, very steadily and naturally. Because the mind is the master of the senses, when the mind is engaged, all the senses become engaged. That is bhakti-yoga. Yoga means controlling the senses. The senses cannot be controlled in the proper sense of the term; they are always agitated. This is true also with a child-how long can he be forced to sit down silently? It is not possible. Even Arjuna said, cañcalaṁ hi manaḥ kṛṣṇa: "The mind is always agitated." The best course is to fix the mind on the lotus feet of the Lord. Mano mayy arpitaṁ sthiram. If one seriously engages in Kṛṣṇa consciousness, that is the highest perfectional stage. All Kṛṣṇa conscious activities are on the highest perfectional level of human life.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-fifth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Glories of Devotional Service."

Chapter Twenty-six

Fundamental Principles of Material Nature

TEXT 1

śrī-bhagavān uvāca

atha te sampravakṣyāmi

tattvānāṁ lakṣaṇaṁ pṛthak

yad viditvā vimucyeta

puruṣaḥ prākṛtair guṇaiḥ

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; atha-now; te-to you; sampravakṣyāmi-I shall describe; tattvānām-of the categories of the Absolute Truth; lakṣaṇam-the distinctive features; pṛthak-one by one; yat-which; viditvā-knowing; vimucyeta-one can be released; puruṣaḥ-any person; prākṛtaiḥ-of the material nature; guṇaiḥ-from the modes.

The Personality of Godhead, Kapila, continued: My dear mother, now I shall describe unto you the different categories of the Absolute Truth, knowing which any person can be released from the influence of the modes of material nature.

As stated in Bhagavad-gītā, one can understand the Supreme Personality of Godhead, the Absolute Truth, only through devotional service (bhaktyā mām abhijānāti [Bg. 18.55]). As stated in the Bhāgavatam, the object of devotional service is mām, Kṛṣṇa. And, as explained in the Caitanya-caritāmṛta, to understand Kṛṣṇa means to understand Kṛṣṇa in His personal form with His internal energy, His external energy, His expansions and His incarnations. There are many diverse departments of knowledge in understanding Kṛṣṇa. Sāṅkhya philosophy is especially meant for persons who are conditioned by this material world. It is generally understood by the paramparā system, or by disciplic succession, to be the science of devotional service. Preliminary studies of devotional service have already been explained. Now the analytical study of devotional service will be explained by the Lord, who says that by such an analytical study, one becomes freed from the modes of material nature. The same assertion is confirmed in Bhagavad-gītā. Tato māṁ tattvato jñātvā: by understanding the Lord according to various categories, one can become eligible to enter into the kingdom of God. This is also explained here. By understanding the science of devotional service in Sāṅkhya philosophy, one can become free from the modes of material nature. The eternal self, after becoming freed from the spell of material nature, becomes eligible to enter into the kingdom of God. As long as one has even a slight desire to enjoy or lord it over material nature, there is no chance of his being freed from the influence of nature's material modes. Therefore, one has to understand the Supreme Personality of Godhead analytically, as explained in the Sāṅkhya system of philosophy by Lord Kapiladeva.

TEXT 2

jñānaṁ niḥśreyasārthāya

puruṣasyātma-darśanam

yad āhur varṇaye tat te

hṛdaya-granthi-bhedanam

SYNONYMS

jñānam-knowledge; niḥśreyasa-arthāya-for the ultimate perfection; puruṣasya-of a man; ātma-darśanam-self-realization; yat-which; āhuḥ-they said; varṇaye-I shall explain; tat-that; te-to you; hṛdaya-in the heart; granthi-the knots; bhedanam-cuts.

Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.

It is said that by proper understanding of the pure self, or by self-realization, one can be freed from material attachment. Knowledge leads one to attain the ultimate perfection of life and to see oneself as he is. The Śvetāśvatara Upaniṣad (3.8) also confirms this. Tam eva viditvāti-mṛtyum eti: simply by understanding one's spiritual position, or by seeing oneself as he is, one can be freed from material entanglement. In various ways, the seeing of oneself is described in the Vedic literatures, and it is confirmed in the Bhāgavatam (puruṣasya ātma-darśanam) that one has to see oneself and know what he is. As Kapiladeva explains to His mother, this "seeing" can be done by hearing from the proper authoritative source. Kapiladeva is the greatest authority because He is the Personality of Godhead, and if someone accepts whatever is explained as it is, without interpretation, then he can see himself.

Lord Caitanya explained to Sanātana Gosvāmī the real constitutional position of the individual. He said directly that each and every individual soul is eternally a servitor of Kṛṣṇa. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] every individual soul is eternally a servitor. When one is fixed in the understanding that he is part and parcel of the Supreme Soul and that his eternal position is to serve in association with the Supreme Lord, he becomes self-realized. This position of rightly understanding oneself cuts the knot of material attraction (hṛdaya-granthi-bhedanam). Due to false ego, or false identification of oneself with the body and the material world, one is entrapped by māyā, but as soon as one understands that he is qualitatively the same substance as the Supreme Lord because he belongs to the same category of spirit soul, and that his perpetual position is to serve, one attains ātma-darśanam and hṛdaya-granthi-bhedanam, self-realization. When one can cut the knot of attachment to the material world, his understanding is called knowledge. Ātma-darśanam means to see oneself by knowledge; therefore, when one is freed from the false ego by the cultivation of real knowledge, he sees himself, and that is the ultimate necessity of human life. The soul is thus isolated from the entanglement of the twenty-four categories of material nature. Pursuit of the systematic philosophic process called Sāṅkhya is called knowledge and self-revelation.

TEXT 3

anādir ātmā puruṣo

nirguṇaḥ prakṛteḥ paraḥ

pratyag-dhāmā svayaṁ-jyotir

viśvaṁ yena samanvitam

SYNONYMS

anādiḥ-without a beginning; ātmā-the Supreme Soul; puruṣaḥ-the Personality of Godhead; nirguṇaḥ-transcendental to the material modes of nature; prakṛteḥ paraḥ-beyond this material world; pratyak-dhāmā-perceivable everywhere; svayam-jyotiḥ-self-effulgent; viśvam-the entire creation; yena-by whom; samanvitam-is maintained.

The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.

The Supreme Personality of Godhead is described as being without beginning. He is puruṣa, the Supreme Spirit. puruṣa means "person." When we think of a person in our present experience, that person has a beginning. This means that he has taken birth and that there is a history from the beginning of his life. But the Lord is particularly mentioned here as anādi, beginningless. If we examine all persons, we will find that everyone has a beginning, but when we approach a person who has no beginning, He is the Supreme Person. That is the definition given in the Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] the Supreme Personality of Godhead is Kṛṣṇa, the supreme controller; He is without beginning, and He is the beginning of everyone. This definition is found in all Vedic literatures.

The Lord is described as the soul, or spirit. What is the definition of spirit? Spirit is perceivable everywhere. Brahman means "great." His greatness is perceived everywhere. And what is that greatness? Consciousness. We have personal experience of consciousness, for it is spread all over the body; in every hair follicle of our body we can feel consciousness. This is individual consciousness. Similarly, there is superconsciousness. The example can be given of a small light and the sunlight. The sunlight is perceived everywhere, even within the room or in the sky, but the small light is experienced within a specific limit. Similarly, our consciousness is perceived within the limit of our particular body, but the superconsciousness, or the existence of God, is perceived everywhere. He is present everywhere by His energy. It is stated in the Viṣṇu Purāṇa that whatever we find, anywhere and everywhere, is the distribution of the energy of the Supreme Lord. In Bhagavad-gītā also it is confirmed that the Lord is all-pervading and exists everywhere by His two kinds of energy, one spiritual and the other material. Both the spiritual and material energies are spread everywhere, and that is the proof of the existence of the Supreme Personality of Godhead.

The existence of consciousness everywhere is not temporary. It is without beginning, and because it is without beginning, it is also without end. The theory that consciousness develops at a certain stage of material combination is not accepted herein, for the consciousness which exists everywhere is said to be without beginning. The materialistic or atheistic theory stating that there is no soul, that there is no God and that consciousness is the result of a combination of matter is not acceptable. Matter is not beginningless; it has a beginning. As this material body has a beginning, the universal body does also. And as our material body has begun on the basis of our soul, the entire gigantic universal body has begun on the basis of the Supreme Soul. The Vedānta-sūtra says, janmādy asya [SB 1.1.1]. This entire material exhibition-its creation, its growth, its maintenance and its dissolution-is an emanation from the Supreme Person. In Bhagavad-gītā also, the Lord says, "I am the beginning, the source of birth of everything."

The Supreme Personality of Godhead is described here. He is not a temporary person, nor does He have a beginning. He is without a cause, and He is the cause of all causes. paraḥ means "transcendental," "beyond the creative energy." The Lord is the creator of the creative energy. We can see that there is a creative energy in the material world, but He is not under this energy. He is prakṛti-paraḥ, beyond this energy. He is not subjected to the threefold miseries created by the material energy because He is beyond it. The modes of material nature do not touch Him. It is explained here, svayaṁ-jyotiḥ: He is light Himself. We have experience in the material world of one light's being a reflection of another, just as moonlight is a reflection of the sunlight. Sunlight is also the reflection of the brahmajyoti. Similarly, brahmajyoti, the spiritual effulgence, is a reflection of the body of the Supreme Lord. This is confirmed in the Brahma-saṁhitā: yasya prabhā prabhavataḥ [Bs. 5.40]. The brahmajyoti, or Brahman effulgence, is due to His bodily luster. Therefore it is said here, svayaṁ-jyotiḥ: He Himself is light. His light is distributed in different ways, as the brahmajyoti, as sunlight and as moonlight. Bhagavad-gītā confirms that in the spiritual world there is no need of sunlight, moonlight or electricity. The Upaniṣads also confirm this; because the bodily luster of the Supreme Personality of Godhead is sufficient to illuminate the spiritual world, there is no need of sunlight, moonlight or any other light or electricity. This self-illumination also contradicts the theory that the spirit soul, or the spiritual consciousness, develops at a certain point in material combination. The term svayaṁ-jyotiḥ indicates that there is no tinge of anything material or any material reaction. It is confirmed here that the concept of the Lord's all-pervasiveness is due to His illumination everywhere. We have experience that the sun is situated in one place, but the sunlight is diffused all around for millions and millions of miles. That is our practical experience. Similarly, although the supreme light is situated in His personal abode, Vaikuṇṭha or Vṛndāvana, His light is diffused not only in the spiritual world but beyond that. In the material world also, that light is reflected by the sun globe, and the sunlight is reflected by the moon globe. Thus although He is situated in His own abode, His light is distributed all over the spiritual and material worlds. The Brahma-saṁhitā (5.37) confirms this. Goloka eva nivasaty akhilātma-bhūtaḥ: He is living in Goloka, but still He is present all over the creation. He is the Supersoul of everything, the Supreme Personality of Godhead, and He has innumerable transcendental qualities. It is also concluded that although He is undoubtedly a person, He is not a puruṣa of this material world. Māyāvādī philosophers cannot understand that beyond this material world there can be a person; therefore they are impersonalists. But it is explained very nicely here that the Personality of Godhead is beyond material existence.

TEXT 4

sa eṣa prakṛtiṁ sūkṣmāṁ

daivīṁ guṇamayīṁ vibhuḥ

yadṛcchayaivopagatām

abhyapadyata līlayā

SYNONYMS

saḥ eṣaḥ-that same Supreme Personality of Godhead; prakṛtim-material energy; sūkṣmām-subtle; daivīm-related to Viṣṇu; guṇamayīm-invested with the three modes of material nature; vibhuḥ-the greatest of the great; yadṛcchayā-of His own will; iva-quite; upagatām-obtained; abhyapadyata-He accepted; līlayā-as His pastime.

As His pastime, that Supreme Personality of Godhead, the greatest of the great, accepted the subtle material energy, which is invested with three material modes of nature and which is related with Viṣṇu.

In this verse the word guṇamayīm is very significant. Daivīm means "the energy of the Supreme Personality of Godhead," and guṇamayīm means "invested with the three modes of material nature." When the material energy of the Supreme Personality of Godhead appears, this guṇamayīm energy acts as a manifestation of the energies of the three modes; it acts as a covering. The energy emanated from the Supreme Personality of Godhead manifests in two ways-as an emanation from the Supreme Lord and as a covering of the Lord's face. In Bhagavad-gītā it is said that because the whole world is illusioned by the three modes of material nature, the common conditioned soul, being covered by such energy, cannot see the Supreme Personality of Godhead. The example of a cloud is very nicely given. All of a sudden there may appear a big cloud in the sky. This cloud is perceived in two ways. To the sun the cloud is a creation of its energy, but to the ordinary common man in the conditioned state, it is a covering to the eyes; because of the cloud, the sun cannot be seen. It is not that the sun is actually covered by the cloud; only the vision of the ordinary being is covered. Similarly, although māyā cannot cover the Supreme Lord, who is beyond māyā, the material energy covers the ordinary living entities. Those conditioned souls who are covered are individual living entities, and He from whose energy māyā is created is the Supreme Personality of Godhead.

In another place in the Śrīmad-Bhāgavatam, in the First Canto, Seventh Chapter, it is stated that Vyāsadeva, by his spiritual vision, saw the Supreme Lord and the material energy standing behind Him. This indicates that material energy cannot cover the Lord, just as darkness cannot cover the sun. Darkness can cover a jurisdiction which is very insignificant in comparison to that of the sun. Darkness can cover a small cave, but not the open sky. Similarly, the covering capacity of the material energy is limited and cannot act on the Supreme Personality of Godhead, who is therefore called vibhu. As the appearance of a cloud is accepted by the sun, so the appearance of the material energy at a certain interval is accepted by the Lord. Although His material energy is utilized to create the material world, this does not mean that He is covered by that energy. Those who are covered by the material energy are called conditioned souls. The Lord accepts the material energy for His material pastimes in creation, maintenance and dissolution. But the conditioned soul is covered; he cannot understand that beyond this material energy there is the Supreme Personality of Godhead, who is the cause of all causes, just as a less intelligent person cannot understand that beyond the covering of the clouds there is bright sunshine.

TEXT 5

guṇair vicitrāḥ sṛjatīṁ

sa-rūpāḥ prakṛtiṁ prajāḥ

vilokya mumuhe sadyaḥ

sa iha jñāna-gūhayā

SYNONYMS

guṇaiḥ-by the threefold modes; vicitrāḥ-variegated; sṛjatīm-creating; sa-rūpāḥ-with forms; prakṛtim-material nature; prajāḥ-living entities; vilokya-having seen; mumuhe-was illusioned; sadyaḥ-at once; saḥ-the living entity; iha-in this world; jñāna-gūhayā-by the knowledge-covering feature.

Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy.

Material energy has the power to cover knowledge, but this covering cannot be applied to the Supreme Personality of Godhead. It is applicable only to the prajāḥ, or those who are born with material bodies, the conditioned souls. The different kinds of living entities vary according to the modes of material nature, as explained in Bhagavad-gītā and other Vedic literature. In Bhagavad-gītā (7.12) it is very nicely explained that although the modes of goodness, passion and ignorance are born of the Supreme Personality of Godhead, He is not subject to them. In other words, the energy emanating from the Supreme Personality of Godhead cannot act on Him; it acts on the conditioned souls, who are covered by the material energy. The Lord is the father of all living entities because He impregnates material energy with the conditioned souls. Therefore, the conditioned souls get bodies created by the material energy, whereas the father of the living entities is aloof from the three modes.

It is stated in the previous verse that the material energy was accepted by the Supreme Personality of Godhead in order that He might exhibit pastimes for the living entities who wanted to enjoy and lord it over the material energy. This world was created through the material energy of the Lord for the so-called enjoyment of such living entities. Why this material world was created for the sufferings of the conditioned souls is a very intricate question. There is a hint in the previous verse in the word līlayā, which means "for the pastimes of the Lord." The Lord wants to rectify the enjoying temperament of the conditioned souls. It is stated in Bhagavad-gītā that no one is the enjoyer but the Supreme Personality of Godhead. This material energy is created, therefore, for anyone who pretends to enjoy. An example can be cited here that there is no necessity for the government's creation of a separate police department, but because it is a fact that some of the citizens will not accept the state laws, a department to deal with criminals is necessary. There is no necessity, but at the same time there is a necessity. Similarly, there was no necessity to create this material world for the sufferings of the conditioned souls, but at the same time there are certain living entities, known as nitya-baddha, who are eternally conditioned. We say that they have been conditioned from time immemorial because no one can trace out when the living entity, the part and parcel of the Supreme Lord, became rebellious against the supremacy of the Lord.

It is a fact that there are two classes of men-those who are obedient to the laws of the Supreme Lord and those who are atheists or agnostics, who do not accept the existence of God and who want to create their own laws. They want to establish that everyone can create his own laws or his own religious path. Without tracing out the beginning of the existence of these two classes, we can take it for granted that some of the living entities revolted against the laws of the Lord. Such entities are called conditioned souls, for they are conditioned by the three modes of material nature. Therefore the words guṇair vicitrāḥ are used here.

In this material world there are 8,400,000 species of life. As spirit souls, they are all transcendental to this material world. Why, then, do they exhibit themselves in different stages of life? The answer is given here: they are under the spell of the three modes of material nature. Because they were created by the material energy, their bodies are made of the material elements. Covered by the material body, the spiritual identity is lost, and therefore the word mumuhe is used here, indicating that they have forgotten their own spiritual identity. This forgetfulness of spiritual identity is present in the jīvas, or souls, who are conditioned, being subject to be covered by the energy of material nature. Jñāna-gūhayā is another word used. Gūhā means "covering." Because the knowledge of the minute conditioned souls is covered, they are exhibited in so many species of life. It is said in the Śrīmad-Bhāgavatam, Seventh Chapter, First Canto, "The living entities are illusioned by the material energy." In the Vedas also it is stated that the eternal living entities are covered by different modes and that they are called tricolored-red, white and blue-living entities. Red is the representation of the mode of passion, white is the representation of the mode of goodness, and blue is the representation of the mode of ignorance. These modes of material nature belong to the material energy, and therefore the living entities under these different modes of material nature have different kinds of material bodies. Because they are forgetful of their spiritual identities, they think the material bodies to be themselves. To the conditioned soul, "me" means the material body. This is called moha, or bewilderment.

It is repeatedly said in the Kaṭha Upaniṣad that the Supreme Personality of Godhead is never affected by the influence of material nature. It is, rather, the conditioned souls, or the minute infinitesimal parts and parcels of the Supreme, who are affected by the influence of material nature and who appear in different bodies under the material modes.

TEXT 6

evaṁ parābhidhyānena

kartṛtvaṁ prakṛteḥ pumān

karmasu kriyamāṇeṣu

guṇair ātmani manyate

SYNONYMS

evam-in this way; para-other; abhidhyānena-by identification; kartṛtvam-the performance of activities; prakṛteḥ-of the material nature; pumān-the living entity; karmasu kriyamāṇeṣu-while the activities are being performed; guṇaiḥ-by the three modes; ātmani-to himself; manyate-he considers.

Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself.

The forgetful living entity can be compared to a man who is under the influence of disease and has become mad or to a man haunted by ghosts, who acts without control and yet thinks himself to be in control. Under the influence of material nature, the conditioned soul becomes absorbed in material consciousness. In this consciousness, whatever is done under the influence of the material energy is accepted by the conditioned soul as self-actuated. Actually, the soul in his pure state of existence should be in Kṛṣṇa consciousness. When a person is not acting in Kṛṣṇa consciousness, he is understood to be acting in material consciousness. Consciousness cannot be killed, for the symptom of the living entity is consciousness. The material consciousness simply has to be purified. One becomes liberated by accepting Kṛṣṇa, or the Supreme Lord, as master and by changing the mode of consciousness from material consciousness to Kṛṣṇa consciousness.

TEXT 7

tad asya saṁsṛtir bandhaḥ

pāra-tantryaṁ ca tat-kṛtam

bhavaty akartur īśasya

sākṣiṇo nirvṛtātmanaḥ

SYNONYMS

tat-from the misconception; asya-of the conditioned soul; saṁsṛtiḥ-conditioned life; bandhaḥ-bondage; pāra-tantryam-dependence; ca-and; tat-kṛtam-made by that; bhavati-is; akartuḥ-of the nondoer; īśasya-independent; sākṣiṇaḥ-the witness; nirvṛta-ātmanaḥ-joyful by nature.

Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life.

The Māyāvādī philosopher, who does not differentiate between the Supreme Spirit and the individual spirit, says that the conditional existence of the living entity is his līlā, or pastime. But the word "pastime" implies employment in the activities of the Lord. The Māyāvādīs misuse the word and say that even if the living entity has become a stool-eating hog, he is also enjoying his pastimes. This is a most dangerous interpretation. Actually the Supreme Lord is the leader and maintainer of all living entities. His pastimes are transcendental to any material activity. Such pastimes of the Lord cannot be dragged to the level of the conditional activities of the living entities. In conditional life the living entity actually remains as if a captive in the hands of material energy. Whatever the material energy dictates, the conditioned soul does. He has no responsibility; he is simply the witness of the action, but he is forced to act in that way due to his offense in his eternal relationship with Kṛṣṇa. Lord Kṛṣṇa therefore says in Bhagavad-gītā that māyā, His material energy, is so forceful that it is insurmountable. But if a living entity simply understands that his constitutional position is to serve Kṛṣṇa and he tries to act on this principle, then however conditioned he may be, the influence of māyā immediately vanishes. This is clearly stated in Bhagavad-gītā, Seventh Chapter: Kṛṣṇa takes charge of anyone who surrenders to Him in helplessness, and thus the influence of māyā, or conditional life, is removed.

The spirit soul is actually sac-cid-ānanda-eternal, full of bliss and full of knowledge. Under the clutches of māyā, however, he suffers from continued birth, death, disease and old age. One has to be serious to cure this condition of material existence and transfer himself to Kṛṣṇa consciousness, for thus his long suffering may be mitigated without difficulty. In summary, the suffering of the conditioned soul is due to his attachment to material nature. This attachment should thus be transferred from matter to Kṛṣṇa.

TEXT 8

kārya-kāraṇa-kartṛtve

kāraṇaṁ prakṛtiṁ viduḥ

bhoktṛtve sukha-duḥkhānāṁ

puruṣaṁ prakṛteḥ param

SYNONYMS

kārya-the body; kāraṇa-the senses; kartṛtve-regarding the demigods; kāraṇam-the cause; prakṛtim-material nature; viduḥ-the learned understand; bhoktṛtve-regarding the perception; sukha-of happiness; duḥkhānām-and of distress; puruṣam-the spirit soul; prakṛteḥ-to material nature; param-transcendental.

The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself.

In Bhagavad-gītā it is said that when the Lord descends to this material world, He comes as a person by His own energy, ātma-māyā. He is not forced by any superior energy. He comes by His own will, and this can be called His pastime, or līlā. But here it is clearly stated that the conditioned soul is forced to take a certain type of body and senses under the three modes of material nature. That body is not received according to his own choice. In other words, a conditioned soul has no free choice; he has to accept a certain type of body according to his karma. But when there are bodily reactions as felt in happiness and distress, it is to be understood that the cause is the spirit soul himself. If he so desires, the spirit soul can change this conditional life of dualities by choosing to serve Kṛṣṇa. The living entity is the cause of his own suffering, but he can also be the cause of his eternal happiness. When he wants to engage in Kṛṣṇa consciousness, a suitable body is offered to him by the internal potency, the spiritual energy of the Lord, and when he wants to satisfy his senses, a material body is offered. Thus it is his free choice to accept a spiritual body or a material body, but once the body is accepted he has to enjoy or suffer the consequences. The Māyāvādī philosopher's presentation is that the living entity enjoys his pastimes by accepting the body of a hog. This theory is not acceptable, however, because the word "pastime" implies voluntary acceptance for enjoyment. Therefore this interpretation is most misleading. When there is enforced acceptance for suffering, it is not a pastime. The Lord's pastimes and the conditioned living entity's acceptance of karmic reaction are not on the same level.

TEXT 9

devahūtir uvāca

prakṛteḥ puruṣasyāpi

lakṣaṇaṁ puruṣottama

brūhi kāraṇayor asya

sad-asac ca yad-ātmakam

SYNONYMS

devahūtiḥ uvāca-Devahūti said; prakṛteḥ-of His energies; puruṣasya-of the Supreme Person; api-also; lakṣaṇam-characteristics; puruṣa-uttama-O Supreme Personality of Godhead; brūhi-kindly explain; kāraṇayoḥ-causes; asya-of this creation; sat-asat-manifest and unmanifest; ca-and; yat-ātmakam-consisting of which.

Devahūti said: O Supreme Personality of Godhead, kindly explain the characteristics of the Supreme Person and His energies, for both of these are the causes of this manifest and unmanifest creation.

prakṛti, or material nature, is connected with both the Supreme Lord and the living entities, just as a woman is connected with her husband as a wife and with her children as a mother. In Bhagavad-gītā the Lord says that He impregnates mother nature with children, living entities, and thereafter all species of living entities become manifest. The relationship of all living entities with material nature has been explained. Now an understanding of the relationship between material nature and the Supreme Lord is sought by Devahūti. The product of that relationship is stated to be the manifest and unmanifest material world. The unmanifest material world is the subtle mahat-tattva, and from that mahat-tattva the material manifestation has emerged.

In the Vedic literatures it is said that by the glance of the Supreme Lord the total material energy is impregnated, and then everything is born of material nature. It is also confirmed in the Ninth Chapter of Bhagavad-gītā that under His glance, adhyakṣeṇa-under His direction and by His will-nature is working. It is not that nature works blindly. After understanding the position of the conditioned souls in relation to material nature, Devahūti wanted to know how nature works under the direction of the Lord and what the relationship is between the material nature and the Lord. In other words, she wanted to learn the characteristics of the Supreme Lord in relation to the material nature.

The relationship of the living entities with matter and that of the Supreme Lord with matter are certainly not on the same level, although the Māyāvādīs may interpret it in that way. When it is said that the living entities are bewildered, the Māyāvādī philosophers ascribe this bewilderment to the Supreme Lord. But that is not applicable. The Lord is never bewildered. That is the difference between personalists and impersonalists. Devahūti is not unintelligent. She has enough intelligence to understand that the living entities are not on the level of the Supreme Lord. Because the living entities are infinitesimal, they become bewildered or conditioned by material nature, but this does not mean that the Supreme Lord is also conditioned or bewildered. The difference between the conditioned soul and the Lord is that the Lord is the Lord, the master of material nature, and He is therefore not subject to its control. He is controlled neither by spiritual nature nor by material nature. He is the supreme controller Himself, and He cannot be compared to the ordinary living entities, who are controlled by the laws of material nature.

Two words used in this verse are sat and asat. The cosmic manifestation is asat-it does not exist-but the material energy of the Supreme Lord is sat, or ever existing. Material nature is ever existing in its subtle form as the energy of the Lord, but it sometimes manifests this nonexistent or temporarily existent nature, the cosmos. An analogy may be made with the father and mother: the mother and the father exist, but sometimes the mother begets children. Similarly, this cosmic manifestation, which comes from the unmanifest material nature of the Supreme Lord, sometimes appears and again disappears. But the material nature is ever existing, and the Lord is the supreme cause for both the subtle and gross manifestations of this material world.

TEXT 10

śrī-bhagavān uvāca

yat tat tri-guṇam avyaktaṁ

nityaṁ sad-asad-ātmakam

pradhānaṁ prakṛtiṁ prāhur

aviśeṣaṁ viśeṣavat

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; yat-now further; tat-that; tri-guṇam-combination of the three modes; avyaktam-unmanifested; nityam-eternal; sat-asat-ātmakam-consisting of cause and effect; pradhānam-the pradhāna; prakṛtim-prakṛti; prāhuḥ-they call; aviśeṣam-undifferentiated; viśeṣa-vat-possessing differentiation.

The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhāna. It is called prakṛti when in the manifested stage of existence.

The Lord points out material nature in its subtle stage, which is called pradhāna, and He analyzes this pradhāna. The explanation of pradhāna and prakṛti is that pradhāna is the subtle, undifferentiated sum total of all material elements. Although they are undifferentiated, one can understand that the total material elements are contained therein. When the total material elements are manifested by the interaction of the three modes of material nature, the manifestation is called prakṛti. Impersonalists say that Brahman is without variegatedness and without differentiation. One may say that pradhāna is the Brahman stage, but actually the Brahman stage is not pradhāna. pradhāna is distinct from Brahman because in Brahman there is no existence of the material modes of nature. One may argue that the mahat-tattva is also different from pradhāna because in the mahat-tattva there are manifestations. The actual explanation of pradhāna, however, is given here: when the cause and effect are not clearly manifested (avyakta), the reaction of the total elements does not take place, and that stage of material nature is called pradhāna. Pradhāna is not the time element because in the time element there are actions and reactions, creation and annihilation. Nor is it the jīva, or marginal potency of living entities, or designated, conditioned living entities, because the designations of the living entities are not eternal. One adjective used in this connection is nitya, which indicates eternality. Therefore the condition of material nature immediately previous to its manifestation is called pradhāna.

TEXT 11

pañcabhiḥ pañcabhir brahma

caturbhir daśabhis tathā

etac catur-viṁśatikaṁ

gaṇaṁ prādhānikaṁ viduḥ

SYNONYMS

pañcabhiḥ-with the five (gross elements); pañcabhiḥ-the five (subtle elements); brahma-Brahman; caturbhiḥ-the four (internal senses); daśabhiḥ-the ten (five senses for gathering knowledge and five organs of action); tathā-in that way; etat-this; catuḥ-viṁśatikam-consisting of twenty-four elements; gaṇam-aggregate; prādhānikam-comprising the pradhāna; viduḥ-they know.

The aggregate elements, namely the five gross elements, the five subtle elements, the four internal senses, the five senses for gathering knowledge and the five outward organs of action, are known as the pradhāna.

According to Bhagavad-gītā, the sum total of the twenty-four elements described herein is called the yonir mahad brahma. The sum total of the living entities is impregnated into this yonir mahad brahma, and they are born in different forms, beginning from Brahmā down to the insignificant ant. In the Śrīmad-Bhāgavatam and other Vedic literatures, the sum total of the twenty-four elements, pradhāna, is also described as yonir mahad brahma; it is the source of the birth and subsistence of all living entities.

  • TEXT 12

    mahā-bhūtāni pañcaiva

    bhūr āpo 'gnir marun nabhaḥ

    tan-mātrāṇi ca tāvanti

    gandhādīni matāni me

    SYNONYMS

    mahā-bhūtāni-the gross elements; pañca-five; eva-exactly; bhūḥ-earth; āpaḥ-water; agniḥ-fire; marut-air; nabhaḥ-ether; tat-mātrāṇi-the subtle elements; ca-also; tāvanti-so many; gandha-ādīni-smell and so on (taste, color, touch and sound); matāni-considered; me-by Me.

    There are five gross elements, namely earth, water, fire, air and ether. There are also five subtle elements: smell, taste, color, touch and sound.

  • TEXT 13

    indriyāṇi daśa śrotraṁ

    tvag dṛg rasana-nāsikāḥ

    vāk karau caraṇau meḍhraṁ

    pāyur daśama ucyate

    SYNONYMS

    indriyāṇi-the senses; daśa-ten; śrotram-the sense of hearing; tvak-the sense of touch; dṛk-the sense of sight; rasana-the sense of taste; nāsikāḥ-the sense of smell; vāk-the organ of speech; karau-two hands; caraṇau-the organs for traveling (legs); meḍhram-the generative organ; pāyuḥ-the evacuating organ; daśamaḥ-the tenth; ucyate-is called.

    The senses for acquiring knowledge and the organs for action number ten, namely the auditory sense, the sense of taste, the tactile sense, the sense of sight, the sense of smell, the active organ for speaking, the active organs for working, and those for traveling, generating and evacuating.

  • TEXT 14

    mano buddhir ahaṅkāraś

    cittam ity antar-ātmakam

    caturdhā lakṣyate bhedo

    vṛttyā lakṣaṇa-rūpayā

    SYNONYMS

    manaḥ-the mind; buddhiḥ-intelligence; ahaṅkāraḥ-ego; cittam-consciousness; iti-thus; antaḥ-ātmakam-the internal, subtle senses; catuḥ-dhā-having four aspects; lakṣyate-is observed; bhedaḥ-the distinction; vṛttyā-by their functions; lakṣaṇa-rūpayā-representing different characteristics.

    The internal, subtle senses are experienced as having four aspects, in the shape of mind, intelligence, ego and contaminated consciousness. Distinctions between them can be made only by different functions, since they represent different characteristics.

    The four internal senses, or subtle senses, described herein are defined by different characteristics. When pure consciousness is polluted by material contamination and when identification with the body becomes prominent, one is said to be situated under false ego. Consciousness is the function of the soul, and therefore behind consciousness there is soul. Consciousness polluted by material contamination is called ahaṅkāra.

  • TEXT 15

    etāvān eva saṅkhyāto

    brahmaṇaḥ sa-guṇasya ha

    sanniveśo mayā prokto

    yaḥ kālaḥ pañca-viṁśakaḥ

    SYNONYMS

    etāvān-so much; eva-just; saṅkhyātaḥ-enumerated; brahmaṇaḥ-of Brahman; sa-guṇasya-with material qualities; ha-indeed; sanniveśaḥ-arrangement; mayā-by Me; proktaḥ-spoken; yaḥ-which; kālaḥ-time; pañca-viṁśakaḥ-the twenty-fifth.

    All these are considered the qualified Brahman. The mixing element, which is known as time, is counted as the twenty-fifth element.

    According to the Vedic version there is no existence beyond Brahman. Sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1). It is stated also in the Viṣṇu Purāṇa that whatever we see is parasya brahmaṇaḥ śaktiḥ; everything is an expansion of the energy of the Supreme Absolute Truth, Brahman. When Brahman is mixed with the three qualities goodness, passion and ignorance, there results the material expansion, which is sometimes called saguṇa Brahman and which consists of these twenty-five elements. In the nirguṇa Brahman, where there is no material contamination, or in the spiritual world, the three modes-goodness, passion and ignorance-are not present. Where nirguṇa Brahman is found, simple unalloyed goodness prevails. Saguṇa Brahman is described by the Sāṅkhya system of philosophy as consisting of twenty-five elements, including the time factor (past, present and future).

  • TEXT 16

    prabhāvaṁ pauruṣaṁ prāhuḥ

    kālam eke yato bhayam

    ahaṅkāra-vimūḍhasya

    kartuḥ prakṛtim īyuṣaḥ

    SYNONYMS

    prabhāvam-the influence; pauruṣam-of the Supreme Personality of Godhead; prāhuḥ-they have said; kālam-the time factor; eke-some; yataḥ-from which; bhayam-fear; ahaṅkāra-vimūḍhasya-deluded by false ego; kartuḥ-of the individual soul; prakṛtim-material nature; īyuṣaḥ-having contacted.

    The influence of the Supreme Personality of Godhead is felt in the time factor, which causes fear of death due to the false ego of the deluded soul who has contacted material nature.

    The living entity's fear of death is due to his false ego of identifying with the body. Everyone is afraid of death. Actually there is no death for the spirit soul, but due to our absorption in the identification of body as self, the fear of death develops. It is also stated in the Śrīmad-Bhāgavatam (11.2.37), bhayaṁ dvitīyābhiniveśataḥ syāt. Dvitīya refers to matter, which is beyond spirit. Matter is the secondary manifestation of spirit, for matter is produced from spirit. Just as the material elements described are caused by the Supreme Lord, or the Supreme Spirit, the body is also a product of the spirit soul. Therefore, the material body is called dvitīya, or "the second." One who is absorbed in this second element or second exhibition of the spirit is afraid of death. When one is fully convinced that he is not his body, there is no question of fearing death, since the spirit soul does not die.

    If the spirit soul engages in the spiritual activities of devotional service, he is completely freed from the platform of birth and death. His next position is complete spiritual freedom from a material body. The fear of death is the action of the kāla, or the time factor, which represents the influence of the Supreme Personality of Godhead. In other words, time is destructive. Whatever is created is subject to destruction and dissolution, which is the action of time. Time is a representation of the Lord, and it reminds us also that we must surrender unto the Lord. The Lord speaks to every conditioned soul as time. He says in Bhagavad-gītā that if someone surrenders unto Him, then there is no longer any problem of birth and death. We should therefore accept the time factor as the Supreme Personality of Godhead standing before us. This is further explained in the following verse.

  • TEXT 17

    prakṛter guṇa-sāmyasya

    nirviśeṣasya mānavi

    ceṣṭā yataḥ sa bhagavān

    kāla ity upalakṣitaḥ

    SYNONYMS

    prakṛteḥ-of material nature; guṇa-sāmyasya-without interaction of the three modes; nirviśeṣasya-without specific qualities; mānavi-O daughter of Manu; ceṣṭā-movement; yataḥ-from whom; saḥ-He; bhagavān-the Supreme Personality of Godhead; kālaḥ-time; iti-thus; upalakṣitaḥ-is designated.

    My dear mother, O daughter of Svāyambhuva Manu, the time factor, as I have explained, is the Supreme Personality of Godhead, from whom the creation begins as a result of the agitation of the neutral, unmanifested nature.

    The unmanifested state of material nature, pradhāna, is being explained. The Lord says that when the unmanifested material nature is agitated by the glance of the Supreme Personality of Godhead, it begins to manifest itself in different ways. Before this agitation, it remains in the neutral state, without interaction by the three modes of material nature. In other words, material nature cannot produce any variety of manifestations without the contact of the Supreme Personality of Godhead. This is very nicely explained in Bhagavad-gītā. The Supreme Personality of Godhead is the cause of the products of material nature. Without His contact, material nature cannot produce anything.

    In the Caitanya-caritāmṛta also, a very suitable example is given in this connection. Although the nipples on a goat's neck appear to be breast nipples, they do not give milk. Similarly, material nature appears to the material scientist to act and react in a wonderful manner, but in reality it cannot act without the agitator, time, who is the representation of the Supreme Personality of Godhead. When time agitates the neutral state of material nature, material nature begins to produce varieties of manifestations. Ultimately it is said that the Supreme Personality of Godhead is the cause of creation. As a woman cannot produce children unless impregnated by a man, material nature cannot produce or manifest anything unless it is impregnated by the Supreme Personality of Godhead in the form of the time factor.

  • TEXT 18

    antaḥ puruṣa-rūpeṇa

    kāla-rūpeṇa yo bahiḥ

    samanvety eṣa sattvānāṁ

    bhagavān ātma-māyayā

    SYNONYMS

    antaḥ-within; puruṣa-rūpeṇa-in the form of Supersoul; kāla-rūpeṇa-in the form of time; yaḥ-He who; bahiḥ-without; samanveti-exists; eṣaḥ-He; sattvānām-of all living entities; bhagavān-the Supreme Personality of Godhead; ātma-māyayā-by His potencies.

    By exhibiting His potencies, the Supreme Personality of Godhead adjusts all these different elements, keeping Himself within as the Supersoul and without as time.

    Here it is stated that within the heart the Supreme Personality of Godhead resides as the Supersoul. This situation is also explained in Bhagavad-gītā: the Supersoul rests beside the individual soul and acts as a witness. This is also confirmed elsewhere in the Vedic literature: two birds are sitting on the same tree of the body; one is witnessing, and the other is eating the fruits of the tree. This puruṣa, or Paramātmā, who resides within the body of the individual soul, is described in Bhagavad-gītā (13.23) as the upadraṣṭā, witness, and the anumantā, sanctioning authority. The conditioned soul engages in the happiness and distress of the particular body given him by the arrangement of the external energy of the Supreme Lord. But the supreme living being, or the Paramātmā, is different from the conditioned soul. He is described in Bhagavad-gītā as maheśvara, or the Supreme Lord. He is Paramātmā, not jīvātmā. Paramātmā means the Supersoul, who is sitting by the side of the conditioned soul just to sanction his activities. The conditioned soul comes to this material world in order to lord it over material nature. Since one cannot do anything without the sanction of the Supreme Lord, He lives with the jīva soul as witness and sanction-giver. He is also bhoktā; He gives maintenance and sustenance to the conditioned soul.

    Since the living entity is constitutionally part and parcel of the Supreme Personality of Godhead, the Lord is very affectionate to the living entities. Unfortunately, when the living entity is bewildered or illusioned by the external energy, he becomes forgetful of his eternal relationship with the Lord, but as soon as he becomes aware of his constitutional position, he is liberated. The minute independence of the conditioned soul is exhibited by his marginal position. If he likes, he can forget the Supreme Personality of Godhead and come into the material existence with a false ego to lord it over material nature, but if he likes he can turn his face to the service of the Lord. The individual living entity is given that independence. His conditional life is ended and his life becomes successful as soon as he turns his face to the Lord, but by misusing his independence he enters into material existence. Yet the Lord is so kind that, as Supersoul, He always remains with the conditioned soul. The concern of the Lord is neither to enjoy nor to suffer from the material body. He remains with the jīva simply as sanction-giver and witness so that the living entity can receive the results of his activities, good or bad.

    Outside the body of the conditioned soul, the Supreme Personality of Godhead remains as the time factor. According to the Sāṅkhya system of philosophy, there are twenty-five elements. The twenty-four elements already described plus the time factor make twenty-five. According to some learned philosophers, the Supersoul is included to make a total of twenty-six elements.

  • TEXT 19

    daivāt kṣubhita-dharmiṇyāṁ

    svasyāṁ yonau paraḥ pumān

    ādhatta vīryaṁ sāsūta

    mahat-tattvaṁ hiraṇmayam

    SYNONYMS

    daivāt-by the destiny of the conditioned souls; kṣubhita-agitated; dharmiṇyām-whose equilibrium of the modes; svasyām-His own; yonau-in the womb (material nature); paraḥ pumān-the Supreme Personality of Godhead; ādhatta-impregnated; vīryam-semen (His internal potency); sā-she (material nature); asūta-delivered; mahat-tattvam-the sum total of cosmic intelligence; hiraṇmayam-known as Hiraṇmaya.

    After the Supreme Personality of Godhead impregnates material nature with His internal potency, material nature delivers the sum total of the cosmic intelligence, which is known as Hiraṇmaya. This takes place in material nature when she is agitated by the destinations of the conditioned souls.

    This impregnation of material nature is described in Bhagavad-gītā, Fourteenth Chapter, verse 3. Material nature's primal factor is the mahat-tattva, or breeding source of all varieties. This part of material nature, which is called pradhāna as well as Brahman, is impregnated by the Supreme Personality of Godhead and delivers varieties of living entities. Material nature in this connection is called Brahman because it is a perverted reflection of the spiritual nature.

    It is described in the Viṣṇu Purāṇa that the living entities belong to the spiritual nature. The potency of the Supreme Lord is spiritual, and the living entities, although they are called marginal potency, are also spiritual. If the living entities were not spiritual, this description of impregnation by the Supreme Lord would not be applicable. The Supreme Lord does not put His semen into that which is not spiritual, but it is stated here that the Supreme Person puts His semen into material nature. This means that the living entities are spiritual by nature. After impregnation, material nature delivers all kinds of living entities, beginning from the greatest living creature, Lord Brahmā, down to the insignificant ant, in all varieties of form. In Bhagavad-gītā (14.4) material nature is clearly mentioned as sarva-yoniṣu. This means that of all varieties of species-demigods, human beings, animals, birds and beasts (whatever is manifested)-material nature is the mother, and the Supreme Personality of Godhead is the seed-giving father. Generally it is experienced that the father gives life to the child but the mother gives its body; although the seed of life is given by the father, the body develops within the womb of the mother. Similarly, the spiritual living entities are impregnated into the womb of material nature, but the body, being supplied by material nature, takes on many different species and forms of life. The theory that the symptoms of life are manifest by the interaction of the twenty-four material elements is not supported here. The living force comes directly from the Supreme Personality of Godhead and is completely spiritual. Therefore, no material scientific advancement can produce life. The living force comes from the spiritual world and has nothing to do with the interaction of the material elements.

  • TEXT 20

    viśvam ātma-gataṁ vyañjan

    kūṭa-stho jagad-aṅkuraḥ

    sva-tejasāpibat tīvram

    ātma-prasvāpanaṁ tamaḥ

    SYNONYMS

    viśvam-the universe; ātma-gatam-contained within itself; vyañjan-manifesting; kūṭa-sthaḥ-unchangeable; jagat-aṅkuraḥ-the root of all cosmic manifestations; sva-tejasā-by its own effulgence; apibat-swallowed; tīvram-dense; ātma-prasvāpanam-which had covered the mahat-tattva; tamaḥ-darkness.

    Thus, after manifesting variegatedness, the effulgent mahat-tattva, which contains all the universes within itself, which is the root of all cosmic manifestations and which is not destroyed at the time of annihilation, swallows the darkness that covered the effulgence at the time of dissolution.

    Since the Supreme Personality of Godhead is ever existing, all-blissful and full of knowledge, His different energies are also ever existing in the dormant stage. Thus when the mahat-tattva was created, it manifested the material ego and swallowed up the darkness which covered the cosmic manifestation at the time of dissolution. This idea can be further explained. A person at night remains inactive, covered by the darkness of night, but when he is awakened in the morning, the covering of night, or the forgetfulness of the sleeping state, disappears. Similarly, when the mahat-tattva appears after the night of dissolution, the effulgence is manifested to exhibit the variegatedness of this material world.

  • TEXT 21

    yat tat sattva-guṇaṁ svacchaṁ

    śāntaṁ bhagavataḥ padam

    yad āhur vāsudevākhyaṁ

    cittaṁ tan mahad-ātmakam

    SYNONYMS

    yat-which; tat-that; sattva-guṇam-the mode of goodness; svaccham-clear; śāntam-sober; bhagavataḥ-of the Personality of Godhead; padam-the status of understanding; yat-which; āhuḥ-is called; vāsudeva-ākhyam-by the name vāsudeva; cittam-consciousness; tat-that; mahat-ātmakam-manifest in the mahat-tattva.

    The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vāsudeva, or consciousness, becomes manifest in the mahat-tattva.

    The vāsudeva manifestation, or the status of understanding the Supreme Personality of Godhead, is called pure goodness, or śuddha-sattva. In the śuddha-sattva status there is no infringement of the other qualities, namely passion and ignorance. In the Vedic literature there is mention of the Lord's expansion as the four Personalities of Godhead-Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. Here in the reappearance of the mahat-tattva the four expansions of Godhead occur. He who is seated within as Supersoul expands first as Vāsudeva.

    The vāsudeva stage is free from infringement by material desires and is the status in which one can understand the Supreme Personality of Godhead, or the objective which is described in the Bhagavad-gītā as adbhuta. This is another feature of the mahat-tattva. The vāsudeva expansion is also called Kṛṣṇa consciousness, for it is free from all tinges of material passion and ignorance. This clear state of understanding helps one to know the Supreme Personality of Godhead. The vāsudeva status is also explained in Bhagavad-gītā as kṣetra-jña, which refers to the knower of the field of activities as well as the Superknower. The living being who has occupied a particular type of body knows that body, but the Superknower, Vāsudeva, knows not only a particular type of body but also the field of activities in all the different varieties of bodies. In order to be situated in clear consciousness, or Kṛṣṇa consciousness, one must worship Vāsudeva. Vāsudeva is Kṛṣṇa alone. When Kṛṣṇa, or Viṣṇu, is alone, without the accompaniment of His internal energy, He is Vāsudeva. When He is accompanied by His internal potency, He is called Dvārakādhīśa. To have clear consciousness, or Kṛṣṇa consciousness, one has to worship Vāsudeva. It is also explained in Bhagavad-gītā that after many, many births one surrenders to Vāsudeva. Such a great soul is very rare.

    In order to get release from the false ego, one has to worship Saṅkarṣaṇa. Saṅkarṣaṇa is also worshiped through Lord Śiva; the snakes which cover the body of Lord Śiva are representations of Saṅkarṣaṇa, and Lord Śiva is always absorbed in meditation upon Saṅkarṣaṇa. One who is actually a worshiper of Lord Śiva as a devotee of Saṅkarṣaṇa can be released from false, material ego. If one wants to get free from mental disturbances, one has to worship Aniruddha. For this purpose, worship of the moon planet is also recommended in the Vedic literature. Similarly, to be fixed in one's intelligence one has to worship Pradyumna, who is reached through the worship of Brahmā. These matters are explained in Vedic literature.

  • TEXT 22

    svacchatvam avikāritvaṁ

    śāntatvam iti cetasaḥ

    vṛttibhir lakṣaṇaṁ proktaṁ

    yathāpāṁ prakṛtiḥ parā

    SYNONYMS

    svacchatvam-clarity; avikāritvam-freedom from all distraction; śāntatvam-serenity; iti-thus; cetasaḥ-of consciousness; vṛttibhiḥ-by characteristics; lakṣaṇam-traits; proktam-called; yathā-as; apām-of water; prakṛtiḥ-natural state; parā-pure.

    After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.

    The pure status of consciousness, or Kṛṣṇa consciousness, exists in the beginning; just after creation, consciousness is not polluted. The more one becomes materially contaminated, however, the more consciousness becomes obscured. In pure consciousness one can perceive a slight reflection of the Supreme Personality of Godhead. As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Kṛṣṇa consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure.

    TEXTS 23–24

    mahat-tattvād vikurvāṇād

    bhagavad-vīrya-sambhavāt

    kriyā-śaktir ahaṅkāras

    tri-vidhaḥ samapadyata

    vaikārikas taijasaś ca

    tāmasaś ca yato bhavaḥ

    manasaś cendriyāṇāṁ ca

    bhūtānāṁ mahatām api

    SYNONYMS

    mahat-tattvāt-from the mahat-tattva; vikurvāṇāt-undergoing a change; bhagavat-vīrya-sambhavāt-evolved from the Lord's own energy; kriyā-śaktiḥ-endowed with active power; ahaṅkāraḥ-the material ego; tri-vidhaḥ-of the three kinds; samapadyata-sprang up; vaikārikaḥ-material ego in transformed goodness; taijasaḥ-material ego in passion; ca-and; tāmasaḥ-material ego in ignorance; ca-also; yataḥ-from which; bhavaḥ-the origin; manasaḥ-of the mind; ca-and; indriyāṇām-of the senses for perception and action; ca-and; bhūtānām mahatām-of the five gross elements; api-also.

    The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds-good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve.

    In the beginning, from clear consciousness, or the pure state of Kṛṣṇa consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Kṛṣṇa consciousness, but he has marginal independence, and this allows him to forget Kṛṣṇa. Originally, pure Kṛṣṇa consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Kṛṣṇa. This is exhibited in actual life; there are many instances in which someone acting in Kṛṣṇa consciousness suddenly changes. In the Upaniṣads it is stated, therefore, that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor.

    Not only must one come to the stage of pure Kṛṣṇa consciousness, but one must also be very careful. Any inattentiveness or carelessness may cause falldown. This falldown is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Kṛṣṇa consciousness, he increases his entanglement in material reaction. The entanglement of materialism is the material mind, and from this material mind, the senses and material organs become manifest.

TEXT 25

sahasra-śirasaṁ sākṣād

yam anantaṁ pracakṣate

saṅkarṣaṇākhyaṁ puruṣaṁ

bhūtendriya-manomayam

SYNONYMS

sahasra-śirasam-with a thousand heads; sākṣāt-directly; yam-whom; anantam-Ananta; pracakṣate-they all; saṅkarṣaṇa-ākhyam-Saṅkarṣaṇa by name; puruṣam-the Supreme Personality of Godhead; bhūta-the gross elements; indriya-the senses; manaḥ-mayam-consisting of the mind.

The threefold ahaṅkāra, the source of the gross elements, the senses and the mind, is identical with them because it is their cause. It is known by the name of Saṅkarṣaṇa, who is directly Lord Ananta with a thousand heads.

TEXT 26

kartṛtvaṁ karaṇatvaṁ ca

kāryatvaṁ ceti lakṣaṇam

śānta-ghora-vimūḍhatvam

iti vā syād ahaṅkṛteḥ

SYNONYMS

kartṛtvam-being the doer; karaṇatvam-being the instrument; ca-and; kāryatvam-being the effect; ca-also; iti-thus; lakṣaṇam-characteristic; śānta-serene; ghora-active; vimūḍhatvam-being dull; iti-thus; vā-or; syāt-may be; ahaṅkṛteḥ-of the false ego.

This false ego is characterized as the doer, as an instrument and as an effect. It is further characterized as serene, active or dull according to how it is influenced by the modes of goodness, passion and ignorance.

Ahaṅkāra, or false ego, is transformed into the demigods, the controlling directors of material affairs. As an instrument, the false ego is represented as different senses and sense organs, and as the result of the combination of the demigods and the senses, material objects are produced. In the material world we are producing so many things, and this is called advancement of civilization, but factually the advancement of civilization is a manifestation of the false ego. By false ego all material things are produced as objects of enjoyment. One has to cease increasing artificial necessities in the form of material objects. One great ācārya, Narottama dāsa Ṭhākura, has lamented that when one deviates from pure consciousness of Vāsudeva, or Kṛṣṇa consciousness, he becomes entangled in material activities. The exact words he uses are, sat-saṅga chāḍi' kainu asate vilāsa/ te-kāraṇe lāgila ye karma-bandha-phāṅsa: "I have given up the pure status of consciousness because I wanted to enjoy in the temporary, material manifestation; therefore I have been entangled in the network of actions and reactions."

TEXT 27

vaikārikād vikurvāṇān

manas-tattvam ajāyata

yat-saṅkalpa-vikalpābhyāṁ

vartate kāma-sambhavaḥ

SYNONYMS

vaikārikāt-from the false ego of goodness; vikurvāṇāt-undergoing transformation; manaḥ-the mind; tattvam-principle; ajāyata-evolved; yat-whose; saṅkalpa-thoughts; vikalpābhyām-and by reflections; vartate-happens; kāma-sambhavaḥ-the rise of desire.

From the false ego of goodness, another transformation takes place. From this evolves the mind, whose thoughts and reflections give rise to desire.

The symptoms of the mind are determination and rejection, which are due to different kinds of desires. We desire that which is favorable to our sense gratification, and we reject that which is not favorable to sense gratification. The material mind is not fixed, but the very same mind can be fixed when engaged in the activities of Kṛṣṇa consciousness. Otherwise, as long as the mind is on the material platform, it is hovering, and all this rejection and acceptance is asat, temporary. It is stated that he whose mind is not fixed in Kṛṣṇa consciousness must hover between acceptance and rejection. However advanced a man is in academic qualifications, as long as he is not fixed in Kṛṣṇa consciousness he will simply accept and reject and will never be able to fix his mind on a particular subject matter.

TEXT 28

yad vidur hy aniruddhākhyaṁ

hṛṣīkāṇām adhīśvaram

śāradendīvara-śyāmaṁ

saṁrādhyaṁ yogibhiḥ śanaiḥ

SYNONYMS

yat-which mind; viduḥ-is known; hi-indeed; aniruddha-ākhyam-by the name Aniruddha; hṛṣīkāṇām-of the senses; adhīśvaram-the supreme ruler; śārada-autumnal; indīvara-like a blue lotus; śyāmam-bluish; saṁrādhyam-who is found; yogibhiḥ-by the yogīs; śanaiḥ-gradually.

The mind of the living entity is known by the name of Lord Aniruddha, the supreme ruler of the senses. He possesses a bluish-black form resembling a lotus flower growing in the autumn. He is found slowly by the yogīs.

The system of yoga entails controlling the mind, and the Lord of the mind is Aniruddha. It is stated that Aniruddha is four-handed, with Sudarśana cakra, conchshell, club and lotus flower. There are twenty-four forms of Viṣṇu, each differently named. Among these twenty-four forms, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva are depicted very nicely in the Caitanya-caritāmṛta, where it is stated that Aniruddha is worshiped by the yogīs. Meditation upon voidness is a modern invention of the fertile brain of some speculator. Actually the process of yoga meditation, as prescribed in this verse, should be fixed upon the form of Aniruddha. By meditating on Aniruddha one can become free from the agitation of acceptance and rejection. When one's mind is fixed upon Aniruddha, one gradually becomes God-realized; he approaches the pure status of Kṛṣṇa consciousness, which is the ultimate goal of yoga.

TEXT 29

taijasāt tu vikurvāṇād

buddhi-tattvam abhūt sati

dravya-sphuraṇa-vijñānam

indriyāṇām anugrahaḥ

SYNONYMS

taijasāt-from the false ego in passion; tu-then; vikurvāṇāt-undergoing transformation; buddhi-intelligence; tattvam-principle; abhūt-took birth; sati-O virtuous lady; dravya-objects; sphuraṇa-coming into view; vijñānam-ascertaining; indriyāṇām-to the senses; anugrahaḥ-giving assistance.

By transformation of the false ego in passion, intelligence takes birth, O virtuous lady. The functions of intelligence are to help in ascertaining the nature of objects when they come into view, and to help the senses.

Intelligence is the discriminating power to understand an object, and it helps the senses make choices. Therefore intelligence is supposed to be the master of the senses. The perfection of intelligence is attained when one becomes fixed in the activities of Kṛṣṇa consciousness. By the proper use of intelligence one's consciousness is expanded, and the ultimate expansion of consciousness is Kṛṣṇa consciousness.

TEXT 30

saṁśayo 'tha viparyāso

niścayaḥ smṛtir eva ca

svāpa ity ucyate buddher

lakṣaṇaṁ vṛttitaḥ pṛthak

SYNONYMS

saṁśayaḥ-doubt; atha-then; viparyāsaḥ-misapprehension; niścayaḥ-correct apprehension; smṛtiḥ-memory; eva-also; ca-and; svāpaḥ-sleep; iti-thus; ucyate-are said; buddheḥ-of intelligence; lakṣaṇam-characteristics; vṛttitaḥ-by their functions; pṛthak-different.

Doubt, misapprehension, correct apprehension, memory and sleep, as determined by their different functions, are said to be the distinct characteristics of intelligence.

Doubt is one of the important functions of intelligence; blind acceptance of something does not give evidence of intelligence. Therefore the word saṁśaya is very important; in order to cultivate intelligence, one should be doubtful in the beginning. But doubting is not very favorable when information is received from the proper source. In Bhagavad-gītā the Lord says that doubting the words of the authority is the cause of destruction.

As described in the Patañjali yoga system, pramāṇa-viparyaya-vikalpa-nidra-smṛtyaḥ. By intelligence only one can understand things as they are. By intelligence only can one understand whether or not he is the body. The study to determine whether one's identity is spiritual or material begins in doubt. When one is able to analyze his actual position, the false identification with the body is detected. This is viparyāsa. When false identification is detected, then real identification can be understood. Real understanding is described here as niścayaḥ, or proved experimental knowledge. This experimental knowledge can be achieved when one has understood the false knowledge. By experimental or proved knowledge, one can understand that he is not the body but spirit soul.

Smṛti means "memory," and svāpa means "sleep." Sleep is also necessary to keep the intelligence in working order. If there is no sleep, the brain cannot work nicely. In Bhagavad-gītā it is especially mentioned that persons who regulate eating, sleeping and other necessities of the body in the proper proportion become very successful in the yoga process. These are some of the aspects of the analytical study of intelligence as described in both the Patañjali yoga system and the Sāṅkhya philosophy system of Kapiladeva in Śrīmad-Bhāgavatam.

TEXT 31

taijasānīndriyāṇy eva

kriyā-jñāna-vibhāgaśaḥ

prāṇasya hi kriyā-śaktir

buddher vijñāna-śaktitā

SYNONYMS

taijasāni-produced from egoism in the mode of passion; indriyāṇi-the senses; eva-certainly; kriyā-action; jñāna-knowledge; vibhāgaśaḥ-according to; prāṇasya-of the vital energy; hi-indeed; kriyā-śaktiḥ-the senses of action; buddheḥ-of the intelligence; vijñāna-śaktitā-the senses for acquiring knowledge.

Egoism in the mode of passion produces two kinds of senses-the senses for acquiring knowledge and the senses of action. The senses of action depend on the vital energy, and the senses for acquiring knowledge depend on intelligence.

It has been explained in the previous verses that mind is the product of ego in goodness and that the function of the mind is acceptance and rejection according to desire. But here intelligence is said to be the product of ego in passion. That is the distinction between mind and intelligence; mind is a product of egoism in goodness, and intelligence is a product of egoism in passion. The desire to accept something and reject something is a very important factor of the mind. Since mind is a product of the mode of goodness, if it is fixed upon the Lord of the mind, Aniruddha, then the mind can be changed to Kṛṣṇa consciousness. It is stated by Narottama dāsa Ṭhākura that we always have desires. Desire cannot be stopped. But if we transfer our desires to please the Supreme Personality of Godhead, that is the perfection of life. As soon as the desire is transferred to lording it over material nature, it becomes contaminated by matter. Desire has to be purified. In the beginning, this purification process has to be carried out by the order of the spiritual master, since the spiritual master knows how the disciple's desires can be transformed into Kṛṣṇa consciousness. As far as intelligence is concerned, it is clearly stated here that it is a product of egoism in passion. By practice one comes to the point of the mode of goodness, and by surrendering or fixing the mind upon the Supreme Personality of Godhead, one becomes a very great personality, or mahātmā. In Bhagavad-gītā it is clearly said, sa mahātmā sudurlabhaḥ: "Such a great soul is very rare."

In this verse it is clear that both kinds of senses, the senses for acquiring knowledge and the senses for action, are products of egoism in the mode of passion. And because the sense organs for activity and for acquiring knowledge require energy, the vital energy, or life energy, is also produced by egoism in the mode of passion. We can actually see, therefore, that those who are very passionate can improve in material acquisition very quickly. It is recommended in the Vedic scriptures that if one wants to encourage a person in acquiring material possessions, one should also encourage him in sex life. We naturally find that those who are addicted to sex life are also materially advanced because sex life or passionate life is the impetus for the material advancement of civilization. For those who want to make spiritual advancement, there is almost no existence of the mode of passion. Only the mode of goodness is prominent. We find that those who engage in Kṛṣṇa consciousness are materially poor, but one who has eyes can see who is the greater. Although he appears to be materially poor, a person in Kṛṣṇa consciousness is not actually a poor man, but the person who has no taste tor Kṛṣṇa consciousness and appears to be very happy with material possessions is actually poor. Persons infatuated by material consciousness are very intelligent in discovering things for material comforts, but they have no access to understanding the spirit soul and spiritual life. Therefore, if anyone wants to advance in spiritual life, he has to come back to the platform of purified desire, the purified desire for devotional service. As stated in the Nārada-pañcarātra, engagement in the service of the Lord when the senses are purified in Kṛṣṇa consciousness is called pure devotion.

TEXT 32

tāmasāc ca vikurvāṇād

bhagavad-vīrya-coditāt

śabda-mātram abhūt tasmān

nabhaḥ śrotraṁ tu śabdagam

SYNONYMS

tāmasāt-from egoism in ignorance; ca-and; vikurvāṇāt-undergoing transformation; bhagavat-vīrya-by the energy of the Supreme Personality of Godhead; coditāt-impelled; śabda-mātram-the subtle element sound; abhūt-was manifested; tasmāt-from that; nabhaḥ-ether; śrotram-the sense of hearing; tu-then; śabda-gam-which catches sound.

When egoism in ignorance is agitated by the sex energy of the Supreme Personality of Godhead, the subtle element sound is manifested, and from sound come the ethereal sky and the sense of hearing.

It appears from this verse that all the objects of our sense gratification are the products of egoism in ignorance. It is understood from this verse that by agitation of the element of egoism in ignorance, the first thing produced was sound, which is the subtle form of ether. It is stated also in the Vedānta-sūtra that sound is the origin of all objects of material possession and that by sound one can also dissolve this material existence. Anāvṛttiḥ śabdāt means "liberation by sound." The entire material manifestation began from sound, and sound can also end material entanglement, if it has a particular potency. The particular sound capable of doing this is the transcendental vibration Hare Kṛṣṇa. Our entanglement in material affairs has begun from material sound. Now we must purify that sound in spiritual understanding. There is sound in the spiritual world also. If we approach that sound, then our spiritual life begins, and the other requirements for spiritual advancement can be supplied. We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound.

Here it is said that from sound the ether became manifested and that the air became manifested from ether. How the ethereal sky comes from sound, how the air comes from sky and how fire comes from air will be explained later on. Sound is the cause of the sky, and sky is the cause of śrotram, the ear. The ear is the first sense for receiving knowledge. One must give aural reception to any knowledge one wants to receive, either material or spiritual. Therefore śrotram is very important. The Vedic knowledge is called śruti; knowledge has to be received by hearing. By hearing only can we have access to either material or spiritual enjoyment.

In the material world, we manufacture many things for our material comfort simply by hearing. They are already there, but just by hearing, one can transform them. If we want to build a very high skyscraper, this does not mean that we have to create it. The materials for the skyscraper-wood, metal, earth, etc.-are already there, but we make our intimate relationship with those already created material elements by hearing how to utilize them. Modern economic advancement for creation is also a product of hearing, and similarly one can create a favorable field of spiritual activities by hearing from the right source. Arjuna was a gross materialist in the bodily conception of life and was suffering from the bodily concept very acutely. But simply by hearing, Arjuna became a spiritualized, Kṛṣṇa conscious person. Hearing is very important, and that hearing is produced from the sky. By hearing only can we make proper use of that which already exists. The principle of hearing to properly utilize preconceived materials is applicable to spiritual paraphernalia as well. We must hear from the proper spiritual source.

TEXT 33

arthāśrayatvaṁ śabdasya

draṣṭur liṅgatvam eva ca

tan-mātratvaṁ ca nabhaso

lakṣaṇaṁ kavayo viduḥ

SYNONYMS

artha-āśrayatvam-that which conveys the meaning of an object; śabdasya-of sound; draṣṭuḥ-of the speaker; liṅgatvam-that which indicates the presence; eva-also; ca-and; tat-mātratvam-the subtle element; ca-and; nabhasaḥ-of ether; lakṣaṇam-definition; kavayaḥ-learned persons; viduḥ-know.

Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker screened from our view and constitutes the subtle form of ether.

It is very clear herein that as soon as we speak of hearing, there must be a speaker; without a speaker there is no question of hearing. Therefore the Vedic knowledge, which is known as śruti, or that which is received by hearing, is also called apauruṣa. Apauruṣa means "not spoken by any person materially created." It is stated in the beginning of Śrīmad-Bhāgavatam, tene brahma hṛdā. The sound of Brahman, or Veda, was first impregnated into the heart of Brahmā, the original learned man (ādi-kavaye). How did he become learned? Whenever there is learning, there must be a speaker and the process of hearing. But Brahmā was the first created being. Who spoke to him? Since no one was there, who was the spiritual master to give knowledge? He was the only living creature; therefore the Vedic knowledge was imparted within his heart by the Supreme Personality of Godhead, who is seated within everyone as Paramātmā. Vedic knowledge is understood to be spoken by the Supreme Lord, and therefore it is free from the defects of material understanding. Material understanding is defective. If we hear something from a conditioned soul, it is full of defects. All material and mundane information is tainted by illusion, error, cheating and imperfection of the senses. Because Vedic knowledge was imparted by the Supreme Lord, who is transcendental to material creation, it is perfect. If we receive that Vedic knowledge from Brahmā in disciplic succession, then we receive perfect knowledge.

Every word we hear has a meaning behind it. As soon as we hear the word "water," there is a substance-water-behind the word. Similarly, as soon as we hear the word "God," there is a meaning to it. If we receive that meaning and explanation of "God" from God Himself, then it is perfect. But if we speculate about the meaning of "God," it is imperfect. Bhagavad-gītā, which is the science of God, is spoken by the Personality of Godhead Himself. This is perfect knowledge. Mental speculators or so-called philosophers who are researching what is actually God will never understand the nature of God. The science of God has to be understood in disciplic succession from Brahmā, who was first instructed about knowledge of God by God Himself. We can understand the knowledge of God by hearing Bhagavad-gītā from a person authorized in the disciplic succession.

When we speak of seeing, there must be form. By our sense perception, the beginning experience is the sky. Sky is the beginning of form. And from the sky, other forms emanate. The objects of knowledge and sense perception begin, therefore, from the sky.

TEXT 34

bhūtānāṁ chidra-dātṛtvaṁ

bahir antaram eva ca

prāṇendriyātma-dhiṣṇyatvaṁ

nabhaso vṛtti-lakṣaṇam

SYNONYMS

bhūtānām-of all living entities; chidra-dātṛtvam-the accommodation of room; bahiḥ-external; antaram-internal; eva-also; ca-and; prāṇa-of the vital air; indriya-the senses; ātma-and the mind; dhiṣṇyatvam-being the field of activities; nabhasaḥ-of the ethereal element; vṛtti-activities; lakṣaṇam-characteristics.

The activities and characteristics of the ethereal element can be observed as accommodation for the room for the external and internal existences of all living entities, namely the field of activities of the vital air, the senses and the mind.

The mind, the senses and the vital force, or living entity, have forms, although they are not visible to the naked eye. Form rests in subtle existence in the sky, and internally it is perceived as the veins within the body and the circulation of the vital air. Externally there are invisible forms of sense objects. The production of the invisible sense objects is the external activity of the ethereal element, and the circulation of vital air and blood is its internal activity. That subtle forms exist in the ether has been proven by modern science by transmission of television, by which forms or photographs of one place are transmitted to another place by the action of the ethereal element. That is very nicely explained here. This verse is the potential basis of great scientific research work, for it explains how subtle forms are generated from the ethereal element, what their characteristics and actions are, and how the tangible elements, namely air, fire, water and earth, are manifested from the subtle form. Mental activities, or psychological actions of thinking, feeling and willing, are also activities on the platform of ethereal existence. The statement in Bhagavad-gītā that the mental situation at the time of death is the basis of the next birth is also corroborated in this verse. Mental existence transforms into tangible form as soon as there is an opportunity due to contamination or development of the gross elements from subtle form.

TEXT 35

nabhasaḥ śabda-tanmātrāt

kāla-gatyā vikurvataḥ

sparśo 'bhavat tato vāyus

tvak sparśasya ca saṅgrahaḥ

SYNONYMS

nabhasaḥ-from ether; śabda-tanmātrāt-which evolves from the subtle element sound; kāla-gatyā-under the impulse of time; vikurvataḥ-undergoing transformation; sparśaḥ-the subtle element touch; abhavat-evolved; tataḥ-thence; vāyuḥ-air; tvak-the sense of touch; sparśasya-of touch; ca-and; saṅgrahaḥ-perception.

From ethereal existence, which evolves from sound, the next transformation takes place under the impulse of time, and thus the subtle element touch and thence the air and sense of touch become prominent.

In the course of time, when the subtle forms are transformed into gross forms, they become the objects of touch. The objects of touch and the tactile sense also develop after this evolution in time. Sound is the first sense object to exhibit material existence, and from the perception of sound, touch perception evolves and from touch perception the perception of sight. That is the way of the gradual evolution of our perceptive objects.

TEXT 36

mṛdutvaṁ kaṭhinatvaṁ ca

śaityam uṣṇatvam eva ca

etat sparśasya sparśatvaṁ

tan-mātratvaṁ nabhasvataḥ

SYNONYMS

mṛdutvam-softness; kaṭhinatvam-hardness; ca-and; śaityam-cold; uṣṇatvam-heat; eva-also; ca-and; etat-this; sparśasya-of the subtle element touch; sparśatvam-the distinguishing attributes; tat-mātratvam-the subtle form; nabhasvataḥ-of air.

Softness and hardness and cold and heat are the distinguishing attributes of touch, which is characterized as the subtle form of air.

Tangibility is the proof of form. In actuality, objects are perceived in two different ways. They are either soft or hard, cold or hot, etc. This tangible action of the tactile sense is the result of the evolution of air, which is produced from the sky.

TEXT 37

cālanaṁ vyūhanaṁ prāptir

netṛtvaṁ dravya-śabdayoḥ

sarvendriyāṇām ātmatvaṁ

vāyoḥ karmābhilakṣaṇam

SYNONYMS

cālanam-moving; vyūhanam-mixing; prāptiḥ-allowing approach; netṛtvam-carrying; dravya-śabdayoḥ-particles of substances and sound; sarva-indriyāṇām-of all the senses; ātmatvam-providing for the proper functioning; vāyoḥ-of air; karma-by actions; abhilakṣaṇam-the distinct characteristics.

The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses.

We can perceive the action of the air when the branches of a tree move or when dry leaves on the ground collect together. Similarly, it is only by the action of the air that a body moves, and when the air circulation is impeded, many diseases result. Paralysis, nervous breakdowns, madness and many other diseases are actually due to an insufficient circulation of air. In the Āyur-vedic system these diseases are treated on the basis of air circulation. If from the beginning one takes care of the process of air circulation, such diseases cannot take place. From the Āyur-veda as well as from the Śrīmad-Bhāgavatam it is clear that so many activities are going on internally and externally because of air alone, and as soon as there is some deficiency in the air circulation, these activities cannot take place. Here it is clearly stated, netṛtvaṁ dravya-śabdayoḥ. Our sense of proprietorship over action is also due to the activity of the air. If the air circulation is stifled, we cannot approach a place after hearing. If someone calls us, we hear the sound because of the air circulation, and we approach that sound or the place from which the sound comes. It is clearly said in this verse that these are all movements of the air. The ability to detect odors is also due to the action of the air.

TEXT 38

vāyoś ca sparśa-tanmātrād

rūpaṁ daiveritād abhūt

samutthitaṁ tatas tejaś

cakṣū rūpopalambhanam

SYNONYMS

vāyoḥ-from air; ca-and; sparśa-tanmātrāt-which evolves from the subtle element touch; rūpam-form; daiva-īritāt-according to destiny; abhūt-evolved; samutthitam-arose; tataḥ-from that; tejaḥ-fire; cakṣuḥ-sense of sight; rūpa-color and form; upalambhanam-perceiving.

By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color.

Because of destiny, the touch sensation, the interactions of air, and the situation of the mind, which is produced of the ethereal element, one receives a body according to his previous activities. Needless to say, a living entity transmigrates from one form to another. His form changes according to destiny and by the arrangement of a superior authority which controls the interaction of air and the mental situation. Form is the combination of different types of sense perception. Predestined activities are the plans of the mental situation and the interaction of air.

TEXT 39

dravyākṛtitvaṁ guṇatā

vyakti-saṁsthātvam eva ca

tejastvaṁ tejasaḥ sādhvi

rūpa-mātrasya vṛttayaḥ

SYNONYMS

dravya-of an object; ākṛtitvam-dimension; guṇatā-quality; vyakti-saṁsthātvam-individuality; eva-also; ca-and; tejastvam-effulgence; tejasaḥ-of fire; sādhvi-O virtuous lady; rūpa-mātrasya-of the subtle element form; vṛttayaḥ-the characteristics.

My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.

Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and qualitative constitution are the basic principles in understanding the form of an object.

TEXT 40

dyotanaṁ pacanaṁ pānam

adanaṁ hima-mardanam

tejaso vṛttayas tv etāḥ

śoṣaṇaṁ kṣut tṛḍ eva ca

SYNONYMS

dyotanam-illumination; pacanam-cooking, digesting; pānam-drinking; adanam-eating; hima-mardanam-destroying cold; tejasaḥ-of fire; vṛttayaḥ-functions; tu-indeed; etāḥ-these; śoṣaṇam-evaporating; kṣut-hunger; tṛṭ-thirst; eva-also; ca-and.

Fire is appreciated by its light and by its ability to cook, to digest, to destroy cold, to evaporate, and to give rise to hunger, thirst, eating and drinking.

The first symptoms of fire are distribution of light and heat, and the existence of fire is also perceived in the stomach. Without fire we cannot digest what we eat. Without digestion there is no hunger and thirst or power to eat and drink. When there is insufficient hunger and thirst, it is understood that there is a shortage of fire within the stomach, and the Āyur-vedic treatment is performed in connection with the fire element, agni-māndyam. Since fire is increased by the secretion of bile, the treatment is to increase bile secretion. The Āyur-vedic treatment thus corroborates the statements in Śrīmad-Bhāgavatam. The characteristic of fire in subduing the influence of cold is known to everyone. Severe cold can always be counteracted by fire.

TEXT 41

rūpa-mātrād vikurvāṇāt

tejaso daiva-coditāt

rasa-mātram abhūt tasmād

ambho jihvā rasa-grahaḥ

SYNONYMS

rūpa-mātrāt-which evolves from the subtle element form; vikurvāṇāt-undergoing transformation; tejasaḥ-from fire; daiva-coditāt-under a superior arrangement; rasa-mātram-the subtle element taste; abhūt-became manifested; tasmāt-from that; ambhaḥ-water; jihvā-the sense of taste; rasa-grahaḥ-which perceives taste.

By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested.

The tongue is described here as the instrument for acquiring knowledge of taste. Because taste is a product of water, there is always saliva on the tongue.

TEXT 42

kaṣāyo madhuras tiktaḥ

kaṭv amla iti naikadhā

bhautikānāṁ vikāreṇa

rasa eko vibhidyate

SYNONYMS

kaṣāyaḥ-astringent; madhuraḥ-sweet; tiktaḥ-bitter; kaṭu-pungent; amlaḥ-sour; iti-thus; na-ekadhā-manifoldly; bhautikānām-of other substances; vikāreṇa-by transformation; rasaḥ-the subtle element taste; ekaḥ-originally one; vibhidyate-is divided.

Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances.

TEXT 43

kledanaṁ piṇḍanaṁ tṛptiḥ

prāṇanāpyāyanondanam

tāpāpanodo bhūyastvam

ambhaso vṛttayas tv imāḥ

SYNONYMS

kledanam-moistening; piṇḍanam-coagulating; tṛptiḥ-causing satisfaction; prāṇana-maintaining life; āpyāyana-refreshing; undanam-softening; tāpa-heat; apanodaḥ-driving away; bhūyastvam-being in abundance; ambhasaḥ-of water; vṛttayaḥ-the characteristic functions; tu-in fact; imāḥ-these.

The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.

Starvation can be mitigated by drinking water. It is sometimes found that if a person who has taken a vow to fast takes a little water at intervals, the exhaustion of fasting is at once mitigated. In the Vedas it is also stated, āpomayaḥ prāṇaḥ: "Life depends on water." With water, anything can be moistened or dampened. Flour dough can be prepared with a mixture of water. Mud is made by mixing earth with water. As stated in the beginning of Śrīmad-Bhāgavatam, water is the cementing ingredient of different material elements. If we build a house, water is actually the constituent in making the bricks. Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field.

TEXT 44

rasa-mātrād vikurvāṇād

ambhaso daiva-coditāt

gandha-mātram abhūt tasmāt

pṛthvī ghrāṇas tu gandhagaḥ

SYNONYMS

rasa-mātrāt-which evolves from the subtle element taste; vikurvāṇāt-undergoing transformation; ambhasaḥ-from water; daiva-coditāt-by a superior arrangement; gandha-mātram-the subtle element odor; abhūt-became manifest; tasmāt-from that; pṛthvī-earth; ghrāṇaḥ-the olfactory sense; tu-in fact; gandha-gaḥ-which perceives aromas.

Due to the interaction of water with the taste perception, the subtle element odor evolves under superior arrangement. Thence the earth and the olfactory sense, by which we can variously experience the aroma of the earth, become manifest.

TEXT 45

karambha-pūti-saurabhya-

śāntogrāmlādibhiḥ pṛthak

dravyāvayava-vaiṣamyād

gandha eko vibhidyate

SYNONYMS

karambha-mixed; pūti-offensive; saurabhya-fragrant; śānta-mild; ugra-strong, pungent; amla-acid; ādibhiḥ-and so on; pṛthak-separately; dravya-of substance; avayava-of portions; vaiṣamyāt-according to diversity; gandhaḥ-odor; ekaḥ-one; vibhidyate-is divided.

Odor, although one, becomes many-as mixed, offensive, fragrant, mild, strong, acidic and so on-according to the proportions of associated substances.

Mixed smell is sometimes perceived in foodstuffs prepared from various ingredients, such as vegetables mixed with different kinds of spices and asafoetida. Bad odors are perceived in filthy places, good smells are perceived from camphor, menthol and similar other products, pungent smells are perceived from garlic and onions, and acidic smells are perceived from turmeric and similar sour substances. The original aroma is the odor emanating from the earth, and when it is mixed with different substances, this odor appears in different ways.

TEXT 46

bhāvanaṁ brahmaṇaḥ sthānaṁ

dhāraṇaṁ sad-viśeṣaṇam

sarva-sattva-guṇodbhedaḥ

pṛthivī-vṛtti-lakṣaṇam

SYNONYMS

bhāvanam-modeling forms; brahmaṇaḥ-of the Supreme Brahman; sthānam-constructing places of residence; dhāraṇam-containing substances; sat-viśeṣaṇam-distinguishing the open space; sarva-all; sattva-of existence; guṇa-qualities; udbhedaḥ-the place for manifestation; pṛthivī-of earth; vṛtti-of the functions; lakṣaṇam-the characteristics.

The characteristics of the functions of earth can be perceived by modeling forms of the Supreme Brahman, by constructing places of residence, by preparing pots to contain water, etc. In other words, the earth is the place of sustenance for all elements.

Different elements, such as sound, sky, air, fire and water, can be perceived in the earth. Another feature of the earth especially mentioned here is that earth can manifest different forms of the Supreme Personality of Godhead. By this statement of Kapila's it is confirmed that the Supreme Personality of Godhead, Brahman, has innumerable forms, which are described in the scriptures. By manipulation of earth and its products, such as stone, wood and jewels, these forms of the Supreme Lord can be present before our eyes. When a form of Lord Kṛṣṇa or Lord Viṣṇu is manifested by presentation of a statue made of earth, it is not imaginary. The earth gives shape to the Lord's forms as described in the scriptures.

In the Brahma-saṁhitā there is description of Lord Kṛṣṇa's lands, the variegatedness of the spiritual abode, and the forms of the Lord playing a flute with His spiritual body. All these forms are described in the scriptures, and when they are thus presented they become worshipable. They are not imaginary as the Māyāvāda philosophy says. Sometimes the word bhāvana is misinterpreted as "imagination." But bhāvana does not mean "imagination;" it means giving actual shape to the description of Vedic literature. Earth is the ultimate transformation of all living entities and their respective modes of material nature.

TEXT 47

nabho-guṇa-viśeṣo 'rtho

yasya tac chrotram ucyate

vāyor guṇa-viśeṣo 'rtho

yasya tat sparśanaṁ viduḥ

SYNONYMS

nabhaḥ-guṇa-viśeṣaḥ-the distinctive characteristic of sky (sound); arthaḥ-object of perception; yasya-whose; tat-that; śrotram-the auditory sense; ucyate-is called; vāyoḥ guṇa-viśeṣaḥ-the distinctive characteristic of air (touch); arthaḥ-object of perception; yasya-whose; tat-that; sparśanam-the tactile sense; viduḥ-they know.

The sense whose object of perception is sound is called the auditory sense, and that whose object of perception is touch is called the tactile sense.

Sound is one of the qualifications of the sky and is the subject matter for hearing. Similarly, touch is the qualification of the air and is the subject of the touch sensation.

TEXT 48

tejo-guṇa-viśeṣo 'rtho

yasya tac cakṣur ucyate

ambho-guṇa-viśeṣo 'rtho

yasya tad rasanaṁ viduḥ

bhūmer guṇa-viśeṣo 'rtho

yasya sa ghrāṇa ucyate

SYNONYMS

tejaḥ-guṇa-viśeṣaḥ-the distinctive characteristic of fire (form); arthaḥ-object of perception; yasya-whose; tat-that; cakṣuḥ-the sense of sight; ucyate-is called; ambhaḥ-guṇa-viśeṣaḥ-the distinctive characteristic of water (taste); arthaḥ-object of perception; yasya-whose; tat-that; rasanam-the sense of taste; viduḥ-they know; bhūmeḥ guṇa-viśeṣaḥ-the distinctive characteristic of earth (odor); arthaḥ-object of perception; yasya-whose; saḥ-that; ghrāṇaḥ-the sense of smell; ucyate-is called.

The sense whose object of perception is form, the distinctive characteristic of fire, is the sense of sight. The sense whose object of perception is taste, the distinctive characteristic of water, is known as the sense of taste. Finally, the sense whose object of perception is odor, the distinctive characteristic of earth, is called the sense of smell.

TEXT 49

parasya dṛśyate dharmo

hy aparasmin samanvayāt

ato viśeṣo bhāvānāṁ

bhūmāv evopalakṣyate

SYNONYMS

parasya-of the cause; dṛśyate-is observed; dharmaḥ-the characteristics; hi-indeed; aparasmin-in the effect; samanvayāt-in order; ataḥ-hence; viśeṣaḥ-the distinctive characteristic; bhāvānām-of all the elements; bhūmau-in earth; eva-alone; upalakṣyate-is observed.

Since the cause exists in its effect as well, the characteristics of the former are observed in the latter. That is why the peculiarities of all the elements exist in the earth alone.

Sound is the cause of the sky, sky is the cause of the air, air is the cause of fire, fire is the cause of water, and water is the cause of earth. In the sky there is only sound; in the air there are sound and touch; in the fire there are sound, touch and form; in water there are sound, touch, form and taste; and in the earth there are sound, touch, form, taste and smell. Therefore earth is the reservoir of all the qualities of the other elements. Earth is the sum total of all other elements. The earth has all five qualities of the elements, water has four qualities, fire has three, air has two, and the sky has only one quality, sound.

TEXT 50

etāny asaṁhatya yadā

mahad-ādīni sapta vai

kāla-karma-guṇopeto

jagad-ādir upāviśat

SYNONYMS

etāni-these; asaṁhatya-being unmixed; yadā-when; mahat-ādīni-the mahat-tattva, false ego and five gross elements; sapta-all together seven; vai-in fact; kāla-time; karma-work; guṇa-and the three modes of material nature; upetaḥ-accompanied by; jagat-ādiḥ-the origin of creation; upāviśat-entered.

When all these elements were unmixed, the Supreme Personality of Godhead, the origin of creation, along with time, work, and the qualities of the modes of material nature, entered into the universe with the total material energy in seven divisions.

After stating the generation of the causes, Kapiladeva speaks about the generation of the effects. At that time when the causes were unmixed, the Supreme Personality of Godhead, in His feature of Garbhodakaśāyī Viṣṇu, entered within each universe. Accompanying Him were all of the seven primary elements-the five material elements, the total energy (mahat-tattva) and the false ego. This entrance of the Supreme Personality of Godhead involves His entering even the atoms of the material world. This is confirmed in the Brahma-saṁhitā (5.35): aṇḍāntara-stha-paramāṇu-cayāntara-stham. He is not only within the universe, but within the atoms also. He is within the heart of every living entity. Garbhodakaśāyī Viṣṇu, the Supreme Personality of Godhead, entered into everything.

TEXT 51

tatas tenānuviddhebhyo

yuktebhyo 'ṇḍam acetanam

utthitaṁ puruṣo yasmād

udatiṣṭhad asau virāṭ

SYNONYMS

tataḥ-then; tena-by the Lord; anuviddhebhyaḥ-from these seven principles, roused into activity; yuktebhyaḥ-united; aṇḍam-an egg; acetanam-unintelligent; utthitam-arose; puruṣaḥ-Cosmic Being; yasmāt-from which; udatiṣṭhat-appeared; asau-that; virāṭ-celebrated.

From these seven principles, roused into activity and united by the presence of the Lord, an unintelligent egg arose, from which appeared the celebrated Cosmic Being.

In sex life, the combination of matter from the parents, which involves emulsification and secretion, creates the situation whereby a soul is received within matter, and the combination of matter gradually develops into a complete body. The same principle exists in the universal creation: the ingredients were present, but only when the Lord entered into the material elements was matter actually agitated. That is the cause of creation. We can see this in our ordinary experience. Although we may have clay, water and fire, the elements take the shape of a brick only when we labor to combine them. Without the living energy, there is no possibility that matter can take shape. Similarly, this material world does not develop unless agitated by the Supreme Lord as the virāṭ-puruṣa. Yasmād udatiṣṭhad asau virāṭ: by His agitation, space was created, and the universal form of the Lord also manifested therein.

TEXT 52

etad aṇḍaṁ viśeṣākhyaṁ

krama-vṛddhair daśottaraiḥ

toyādibhiḥ parivṛtaṁ

pradhānenāvṛtair bahiḥ

yatra loka-vitāno 'yaṁ

rūpaṁ bhagavato hareḥ

SYNONYMS

etat-this; aṇḍam-egg; viśeṣa-ākhyam-called viśeṣa; krama-one after another; vṛddhaiḥ-increased; daśa-ten times; uttaraiḥ-greater; toya-ādibhiḥ-by water and so on; parivṛtam-enveloped; pradhānena-by pradhāna; āvṛtaiḥ-covered; bahiḥ-on the outside; yatra-where; loka-vitānaḥ-the extension of the planetary systems; ayam-this; rūpam-form; bhagavataḥ-of the Supreme Personality of Godhead; hareḥ-of Lord Hari.

This universal egg, or the universe in the shape of an egg, is called the manifestation of material energy. Its layers of water, air, fire, sky, ego and mahat-tattva increase in thickness one after another. Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhāna. Within this egg is the universal form of Lord Hari, of whose body the fourteen planetary systems are parts.

This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.

This virāṭ-puruṣa is considered an incarnation of the Lord. The original form of the Lord is Kṛṣṇa, as confirmed in Brahma-saṁhitā: ādi-puruṣa. The virāṭ-puruṣa is also puruṣa, but He is not ādi-puruṣa. The ādi-puruṣa is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ [Bs. 5.1]. In Bhagavad-gītā Kṛṣṇa is also accepted as the ādi-puruṣa, the original. Kṛṣṇa says, "No one is greater than I." There are innumerable expansions of the Lord, and all of them are puruṣas, or enjoyers, but neither the virāṭ-puruṣa nor the puruṣa-avatāras-Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu-nor any of the many other expansions, is the original. In each universe there are Garbhodakaśāyī Viṣṇu, the virāṭ-puruṣa and Kṣīrodakaśāyī Viṣṇu. The active manifestation of the virāṭ-puruṣa is described here. persons who are in the lower grade of understanding regarding the Supreme Personality of Godhead may think of the universal form of the Lord, for that is advised in the Bhāgavatam.

The dimensions of the universe are estimated here. The outer covering is made of layers of water, air, fire, sky, ego and mahat-tattva, and each layer is ten times greater than the one previous. The space within the hollow of the universe cannot be measured by any human scientist or anyone else, and beyond the hollow there are seven coverings, each one ten times greater than the one preceding it. The layer of water is ten times greater than the diameter of the universe, and the layer of fire is ten times greater than that of water. Similarly, the layer of air is ten times greater than that of fire. These dimensions are all inconceivable to the tiny brain of a human being.

It is also stated that this description is of only one egglike universe. There are innumerable universes besides this one, and some of them are many, many times greater. It is considered, in fact, that this universe is the smallest; therefore the predominating superintendent, or Brahmā, has only four heads for management. In other universes, which are far greater than this one, Brahmā has more heads. In the Caitanya-caritāmṛta it is stated that all these Brahmās were called one day by Lord Kṛṣṇa on the inquiry of the small Brahmā, who, after seeing all the larger Brahmās, was thunderstruck. That is the inconceivable potency of the Lord. No one can measure the length and breadth of God by speculation or by false identification with God. These attempts are symptoms of lunacy.

TEXT 53

hiraṇmayād aṇḍa-kośād

utthāya salile śayāt

tam āviśya mahā-devo

bahudhā nirbibheda kham

SYNONYMS

hiraṇmayāt-golden; aṇḍa-kośāt-from the egg; utthāya-arising; salile-on the water; śayāt-lying; tam-in it; āviśya-having entered; mahā-devaḥ-the Supreme Personality of Godhead; bahudhā-in many ways; nirbibheda-divided; kham-apertures.

The Supreme Personality of Godhead, the virāṭ-puruṣa, situated Himself in that golden egg, which was lying on the water, and He divided it into many departments.

TEXT 54

nirabhidyatāsya prathamaṁ

mukhaṁ vāṇī tato 'bhavat

vāṇyā vahnir atho nāse

prāṇoto ghrāṇa etayoḥ

SYNONYMS

nirabhidyata-appeared; asya-of Him; prathamam-first of all; mukham-a mouth; vāṇī-the organ of speech; tataḥ-then; abhavat-came forth; vāṇyā-with the organ of speech; vahniḥ-the god of fire; athaḥ-then; nāse-the two nostrils; prāṇa-the vital air; utaḥ-joined; ghrāṇaḥ-the olfactory sense; etayoḥ-in them.

First of all a mouth appeared in Him, and then came forth the organ of speech, and with it the god of fire, the deity who presides over that organ. Then a pair of nostrils appeared, and in them appeared the olfactory sense, as well as prāṇa, the vital air.

With the manifestation of speech, fire also became manifested, and with the manifestation of nostrils the vital air, the breathing process and the sense of smell also became manifested.

TEXT 55

ghrāṇād vāyur abhidyetām

akṣiṇī cakṣur etayoḥ

tasmāt sūryo nyabhidyetāṁ

karṇau śrotraṁ tato diśaḥ

SYNONYMS

ghrāṇāt-from the olfactory sense; vāyuḥ-the wind-god; abhidyetām-appeared; akṣiṇī-the two eyes; cakṣuḥ-the sense of sight; etayoḥ-in them; tasmāt-from that; sūryaḥ-the sun-god; nyabhidyetām-appeared; karṇau-the two ears; śrotram-the auditory sense; tataḥ-from that; diśaḥ-the deities presiding over the directions.

In the wake of the olfactory sense came the wind-god, who presides over that sense. Thereafter a pair of eyes appeared in the universal form, and in them the sense of sight. In the wake of this sense came the sun-god, who presides over it. Next there appeared in Him a pair of ears, and in them the auditory sense and in its wake the Dig-devatās, or the deities who preside over the directions.

The appearance of different bodily parts of the Lord's universal form and the appearance of the presiding deities of those bodily parts is being described. As in the womb of a mother a child gradually grows different bodily parts, so in the universal womb the universal form of the Lord gives rise to the creation of various paraphernalia. The senses appear, and over each of them there is a presiding deity. It is corroborated by this statement of Śrīmad-Bhāgavatam, and also by Brahma-saṁhitā, that the sun appeared after the appearance of the eyes of the universal form of the Lord. The sun is dependent on the eyes of the universal form. The Brahma-saṁhitā also says that the sun is the eye of the Supreme Personality of Godhead, Kṛṣṇa. Yac-cakṣur eṣa savitā. Savitā means "the sun." The sun is the eye of the Supreme Personality of Godhead. Actually, everything is created by the universal body of the Supreme Godhead. Material nature is simply the supplier of materials. The creation is actually done by the Supreme Lord, as confirmed in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "Under My direction does material nature create all moving and nonmoving objects in the cosmic creation."

TEXT 56

nirbibheda virājas tvag-

roma-śmaśrv-ādayas tataḥ

tata oṣadhayaś cāsan

śiśnaṁ nirbibhide tataḥ

SYNONYMS

nirbibheda-appeared; virājaḥ-of the universal form; tvak-skin; roma-hair; śmaśru-beard, mustache; ādayaḥ-and so on; tataḥ-then; tataḥ-thereupon; oṣadhayaḥ-the herbs and drugs; ca-and; āsan-appeared; śiśnam-genitals; nirbibhide-appeared; tataḥ-after this.

Then the universal form of the Lord, the virāṭ-puruṣa, manifested His skin, and thereupon the hair, mustache and beard appeared. After this all the herbs and drugs became manifested, and then His genitals also appeared.

The skin is the site of the touch sensation. The demigods who control the production of herbs and medicinal drugs are the deities presiding over the tactile sense.

TEXT 57

retas tasmād āpa āsan

nirabhidyata vai gudam

gudād apāno 'pānāc ca

mṛtyur loka-bhayaṅkaraḥ

SYNONYMS

retaḥ-semen; tasmāt-from that; āpaḥ-the god who presides over the waters; āsan-appeared; nirabhidyata-was manifested; vai-indeed; gudam-an anus; gudāt-from the anus; apānaḥ-the organ of defecation; apānāt-from the organ of defecation; ca-and; mṛtyuḥ-death; loka-bhayam-karaḥ-causing fear throughout the universe.

After this, semen (the faculty of procreation) and the god who presides over the waters appeared. Next appeared an anus and then the organs of defecation and thereupon the god of death, who is feared throughout the universe.

It is understood herewith that the faculty to discharge semen is the cause of death. Therefore, yogīs and transcendentalists who want to live for greater spans of life voluntarily restrain themselves from discharging semen. The more one can restrain the discharge of semen, the more one can be aloof from the problem of death. There are many yogīs living up to three hundred or seven hundred years by this process, and in the Bhāgavatam it is clearly stated that discharging semen is the cause of horrible death. The more one is addicted to sexual enjoyment, the more susceptible he is to a quick death.

TEXT 58

hastau ca nirabhidyetāṁ

balaṁ tābhyāṁ tataḥ svarāṭ

pādau ca nirabhidyetāṁ

gatis tābhyāṁ tato hariḥ

SYNONYMS

hastau-the two hands; ca-and; nirabhidyetām-were manifested; balam-power; tābhyām-from them; tataḥ-thereafter; svarāṭ-Lord Indra; pādau-the two feet; ca-and; nirabhidyetām-became manifested; gatiḥ-the process of movement; tābhyām-from them; tataḥ-then; hariḥ-Lord Viṣṇu.

Thereafter the two hands of the universal form of the Lord became manifested, and with them the power of grasping and dropping things, and after that Lord Indra appeared. Next the legs became manifested, and with them the process of movement, and after that Lord Viṣṇu appeared.

The deity presiding over the hands is Indra, and the presiding deity of movement is the Supreme Personality of Godhead, Viṣṇu. Viṣṇu appeared on the appearance of the legs of the virāṭ-puruṣa.

TEXT 59

nāḍyo 'sya nirabhidyanta

tābhyo lohitam ābhṛtam

nadyas tataḥ samabhavann

udaraṁ nirabhidyata

SYNONYMS

nāḍyaḥ-the veins; asya-of the universal form; nirabhidyanta-became manifested; tābhyaḥ-from them; lohitam-blood; ābhṛtam-was produced; nadyaḥ-the rivers; tataḥ-from that; samabhavan-appeared; udaram-the stomach; nirabhidyata-became manifested.

The veins of the universal body became manifested and thereafter the red corpuscles, or blood. In their wake came the rivers (the deities presiding over the veins), and then appeared an abdomen.

Blood veins are compared to rivers; when the veins were manifested in the universal form, the rivers in the various planets were also manifested. The controlling deity of the rivers is also the controlling deity of the nervous system. In Āyur-vedic treatment, those who are suffering from the disease of nervous instability are recommended to take a bath by dipping into a flowing river.

TEXT 60

kṣut-pipāse tataḥ syātāṁ

samudras tv etayor abhūt

athāsya hṛdayaṁ bhinnaṁ

hṛdayān mana utthitam

SYNONYMS

kṣut-pipāse-hunger and thirst; tataḥ-then; syātām-appeared; samudraḥ-the ocean; tu-then; etayoḥ-in their wake; abhūt-appeared; atha-then; asya-of the universal form; hṛdayam-a heart; bhinnam-appeared; hṛdayāt-from the heart; manaḥ-the mind; utthitam-appeared.

Next grew feelings of hunger and thirst, and in their wake came the manifestation of the oceans. Then a heart became manifest, and in the wake of the heart the mind appeared.

The ocean is considered to be the presiding deity of the abdomen, where the feelings of hunger and thirst originate. When there is an irregularity in hunger and thirst, one is advised, according to Āyur-vedic treatment, to take a bath in the ocean.

TEXT 61

manasaś candramā jāto

buddhir buddher girāṁ patiḥ

ahaṅkāras tato rudraś

cittaṁ caityas tato 'bhavat

SYNONYMS

manasaḥ-from the mind; candramāḥ-the moon; jātaḥ-appeared; buddhiḥ-intelligence; buddheḥ-from intelligence; girām patiḥ-the lord of speech (Brahmā); ahaṅkāraḥ-false ego; tataḥ-then; rudraḥ-Lord Śiva; cittam-consciousness; caityaḥ-the deity presiding over consciousness; tataḥ-then; abhavat-appeared.

After the mind, the moon appeared. Intelligence appeared next, and after intelligence, Lord Brahmā appeared. Then the false ego appeared and then Lord Śiva, and after the appearance of Lord Śiva came consciousness and the deity presiding over consciousness.

The moon appeared after the appearance of mind, and this indicates that the moon is the presiding deity of mind. Similarly, Lord Brahmā, appearing after intelligence, is the presiding deity of intelligence, and Lord Śiva, who appears after false ego, is the presiding deity of false ego. In other words, it is indicated that the moon-god is in the mode of goodness, whereas Lord Brahmā is in the mode of passion and Lord Śiva is in the mode of ignorance. The appearance of consciousness after the appearance of false ego indicates that, from the beginning, material consciousness is under the mode of ignorance and that one therefore has to purify himself by purifying his consciousness. This purificatory process is called Kṛṣṇa consciousness. As soon as the consciousness is purified, the false ego disappears. Identification of the body with the self is called false identification, or false ego. Lord Caitanya confirms this in His Śikṣāṣṭaka. He states that the first result of chanting the mahā-mantra, Hare Kṛṣṇa, is that dirt is cleared from the consciousness, or the mirror of the mind, and then at once the blazing fire of material existence is over. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of māyā. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead.

The Supreme Personality of Godhead appeared on the full-moon day as Gauracandra, or the spotless transcendental moon. The material moon has spots on it, but on the transcendental moon, Gauracandra, there are no spots. In order to fix the purified mind in the service of the Supreme Lord, one has to worship the spotless moon, Gauracandra. Those who are materially passionate or those who want to exhibit their intelligence for material advancement in life are generally worshipers of Lord Brahmā, and persons who are in the gross ignorance of identifying with the body worship Lord Śiva. Materialists like Hiraṇyakaśipu and Rāvaṇa are worshipers of Lord Brahmā or Lord Śiva, but Prahlāda and other devotees in the service of Kṛṣṇa consciousness worship the Supreme Lord, the Personality of Godhead.

TEXT 62

ete hy abhyutthitā devā

naivāsyotthāpane 'śakan

punar āviviśuḥ khāni

tam utthāpayituṁ kramāt

SYNONYMS

ete-these; hi-indeed; abhyutthitāḥ-manifested; devāḥ-demigods; na-not; eva-at all; asya-of the virāṭ-puruṣa; utthāpane-in waking; aśakan-were able; punaḥ-again; āviviśuḥ-they entered; khāni-the apertures of the body; tam-Him; utthāpayitum-to awaken; kramāt-one after another.

When the demigods and presiding deities of the various senses were thus manifested, they wanted to wake their origin of appearance. But upon failing to do so, they reentered the body of the virāṭ-puruṣa one after another in order to wake Him.

In order to wake the sleeping Deity-controller within, one has to rechannel the sense activities from concentration on the outside to concentration inside. In the following verses, the sense activities which are required to wake the virāṭ-puruṣa will be explained very nicely.

TEXT 63

vahnir vācā mukhaṁ bheje

nodatiṣṭhat tadā virāṭ

ghrāṇena nāsike vāyur

nodatiṣṭhat tadā virāṭ

SYNONYMS

vahniḥ-the god of fire; vācā-with the organ of speech; mukham-the mouth; bheje-entered; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa; ghrāṇena-with the olfactory sense; nāsike-into His two nostrils; vāyuḥ-the god of the winds; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa.

The god of fire entered His mouth with the organ of speech, but the virāṭ-puruṣa could not be aroused. Then the god of wind entered His nostrils with the sense of smell, but still the virāṭ-puruṣa refused to be awakened.

TEXT 64

akṣiṇī cakṣuṣādityo

nodatiṣṭhat tadā virāṭ

śrotreṇa karṇau ca diśo

nodatiṣṭhat tadā virāṭ

SYNONYMS

akṣiṇī-His two eyes; cakṣuṣā-with the sense of sight; ādityaḥ-the sun-god; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa; śrotreṇa-with the sense of hearing; karṇau-His two ears; ca-and; diśaḥ-the deities presiding over the directions; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa.

The sun-god entered the eyes of the virāṭ-puruṣa with the sense of sight, but still the virāṭ-puruṣa did not get up. Similarly, the predominating deities of the directions entered through His ears with the sense of hearing, but still He did not get up.

TEXT 65

tvacaṁ romabhir oṣadhyo

nodatiṣṭhat tadā virāṭ

retasā śiśnam āpas tu

nodatiṣṭhat tadā virāṭ

SYNONYMS

tvacam-the skin of the virāṭ-puruṣa; romabhiḥ-with the hair on the body; oṣadhyaḥ-the deities presiding over the herbs and plants; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa; retasā-with the faculty of procreation; śiśnam-the organ of generation; āpaḥ-the water-god; tu-then; na-not; udatiṣṭhat-did arise; tadā-then; virāṭ-the virāṭ-puruṣa.

The predominating deities of the skin, herbs and seasoning plants entered the skin of the virāṭ-puruṣa with the hair of the body, but the Cosmic Being refused to get up even then. The god predominating over water entered His organ of generation with the faculty of procreation, but the virāṭ-puruṣa still would not rise.

TEXT 66

gudaṁ mṛtyur apānena

nodatiṣṭhat tadā virāṭ

hastāv indro balenaiva

nodatiṣṭhat tadā virāṭ

SYNONYMS

gudam-His anus; mṛtyuḥ-the god of death; apānena-with the organ of defecation; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; hastau-the two hands; indraḥ-Lord Indra; balena-with their power to grasp and drop things; eva-indeed; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa.

The god of death entered His anus with the organ of defecation, but the virāṭ-puruṣa could not be spurred to activity. The god Indra entered the hands with their power of grasping and dropping things, but the virāṭ-puruṣa would not get up even then.

TEXT 67

viṣṇur gatyaiva caraṇau

nodatiṣṭhat tadā virāṭ

nāḍīr nadyo lohitena

nodatiṣṭhat tadā virāṭ

SYNONYMS

viṣṇuḥ-Lord Viṣṇu; gatyā-with the faculty of locomotion; eva-indeed; caraṇau-His two feet; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; nāḍīḥ-His blood vessels; nadyaḥ-the rivers or river-gods; lohitena-with the blood, with the power of circulation; na-not; udatiṣṭhat-did stir; tadā-even then; virāṭ-the virāṭ-puruṣa.

Lord Viṣṇu entered His feet with the faculty of locomotion, but the virāṭ-puruṣa refused to stand up even then. The rivers entered His blood vessels with the blood and the power of circulation, but still the Cosmic Being could not be made to stir.

TEXT 68

kṣut-tṛḍbhyām udaraṁ sindhur

nodatiṣṭhat tadā virāṭ

hṛdayaṁ manasā candro

nodatiṣṭhat tadā virāṭ

SYNONYMS

kṣut-tṛḍbhyām-with hunger and thirst; udaram-His abdomen; sindhuḥ-the ocean or ocean-god; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; hṛdayam-His heart; manasā-with the mind; candraḥ-the moon-god; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa.

The ocean entered His abdomen with hunger and thirst, but the Cosmic Being refused to rise even then. The moon-god entered His heart with the mind, but the Cosmic Being would not be roused.

TEXT 69

buddhyā brahmāpi hṛdayaṁ

nodatiṣṭhat tadā virāṭ

rudro 'bhimatyā hṛdayaṁ

nodatiṣṭhat tadā virāṭ

SYNONYMS

buddhyā-with intelligence; brahmā-Lord Brahmā; api-also; hṛdayam-His heart; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa; rudraḥ-Lord Śiva; abhimatyā-with the ego; hṛdayam-His heart; na-not; udatiṣṭhat-did arise; tadā-even then; virāṭ-the virāṭ-puruṣa.

Brahmā also entered His heart with intelligence, but even then the Cosmic Being could not be prevailed upon to get up. Lord Rudra also entered His heart with the ego, but even then the Cosmic Being did not stir.

TEXT 70

cittena hṛdayaṁ caityaḥ

kṣetra-jñaḥ prāviśad yadā

virāṭ tadaiva puruṣaḥ

salilād udatiṣṭhata

SYNONYMS

cittena-along with reason, consciousness; hṛdayam-the heart; caityaḥ-the deity presiding over consciousness; kṣetra-jñaḥ-the knower of the field; prāviśat-entered; yadā-when; virāṭ-the virāṭ-puruṣa; tadā-then; eva-just; puruṣaḥ-the Cosmic Being; salilāt-from the water; udatiṣṭhata-arose.

However, when the inner controller, the deity presiding over consciousness, entered the heart with reason, at that very moment the Cosmic Being arose from the causal waters.

TEXT 71

yathā prasuptaṁ puruṣaṁ

prāṇendriya-mano-dhiyaḥ

prabhavanti vinā yena

notthāpayitum ojasā

SYNONYMS

yathā-just as; prasuptam-sleeping; puruṣam-a man; prāṇa-the vital air; indriya-the senses for working and recording knowledge; manaḥ-the mind; dhiyaḥ-the intelligence; prabhavanti-are able; vinā-without; yena-whom (the Supersoul); na-not; utthāpayitum-to arouse; ojasā-by their own power.

When a man is sleeping, all his material assets-namely the vital energy, the senses for recording knowledge, the senses for working, the mind and the intelligence-cannot arouse him. He can be aroused only when the Supersoul helps him.

The explanation of Sāṅkhya philosophy is described here in detail in the sense that the virāṭ-puruṣa, or the universal form of the Supreme Personality of Godhead, is the original source of all the various sense organs and their presiding deities. The relationship between the virāṭ-puruṣa and the presiding deities or the living entities is so intricate that simply by exercising the sense organs, which are related to their presiding deities, the virāṭ-puruṣa cannot be aroused. It is not possible to arouse the virāṭ-puruṣa or to link with the Supreme Absolute Personality of Godhead by material activities. Only by devotional service and detachment can one perform the process of linking with the Absolute.

TEXT 72

tam asmin pratyag-ātmānaṁ

dhiyā yoga-pravṛttayā

bhaktyā viraktyā jñānena

vivicyātmani cintayet

SYNONYMS

tam-upon Him; asmin-in this; pratyak-ātmānam-the Supersoul; dhiyā-with the mind; yoga-pravṛttayā-engaged in devotional service; bhaktyā-through devotion; viraktyā-through detachment; jñānena-through spiritual knowledge; vivicya-considering carefully; ātmani-in the body; cintayet-one should contemplate.

Therefore, through devotion, detachment and advancement in spiritual knowledge acquired through concentrated devotional service, one should contemplate that Supersoul as present in this very body although simultaneously apart from it.

One can realize the Supersoul within oneself. He is within one's body but apart from the body, or transcendental to the body. Although sitting in the same body as the individual soul, the Supersoul has no affection for the body, whereas the individual soul does. One has to detach himself, therefore, from this material body, by discharging devotional service. It is clearly mentioned here (bhaktyā) that one has to execute devotional service to the Supreme. As it is stated in the First Canto, Second Chapter, of Śrīmad-Bhāgavatam (1.2.7), vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ. When Vāsudeva, the all-pervading Viṣṇu, the Supreme Personality of Godhead, is served in completely pure devotion, detachment from the material world immediately begins. The purpose of Sāṅkhya is to detach oneself from material contamination. This can be achieved simply by devotional service to the Supreme Personality of Godhead.

When one is detached from the attraction of material prosperity, one can actually concentrate his mind upon the Supersoul. As long as the mind is distracted towards the material, there is no possibility of concentrating one's mind and intelligence upon the Supreme Personality of Godhead or His partial representation, Supersoul. In other words, one cannot concentrate one's mind and energy upon the Supreme unless one is detached from the material world. Following detachment from the material world, one can actually attain transcendental knowledge of the Absolute Truth. As long as one is entangled in sense enjoyment, or material enjoyment, it is not possible to understand the Absolute Truth. This is also confirmed in Bhagavad-gītā (18.54). One who is freed from material contamination is joyful and can enter into devotional service, and by devotional service he can be liberated.

In the Śrīmad-Bhāgavatam, First Canto, it is stated that one becomes joyful by discharging devotional service. In that joyful attitude, one can understand the science of God, or Kṛṣṇa consciousness; otherwise it is not possible. The analytical study of the elements of material nature and the concentration of the mind upon the Supersoul are the sum and substance of the Sāṅkhya philosophical system. The perfection of this sāṅkhya-yoga culminates in devotional service unto the Absolute Truth.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "Fundamental Principles of Material Nature."

Chapter Twenty-seven

Understanding Material Nature

TEXT 1

śrī-bhagavān uvāca

prakṛti-stho 'pi puruṣo

nājyate prākṛtair guṇaiḥ

avikārād akartṛtvān

nirguṇatvāj jalārkavat

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; prakṛti-sthaḥ-residing in the material body; api-although; puruṣaḥ-the living entity; na-not; ajyate-is affected; prākṛtaiḥ-of material nature; guṇaiḥ-by the modes; avikārāt-from being without change; akartṛtvāt-by freedom from proprietorship; nirguṇatvāt-from being unaffected by the qualities of material nature; jala-on water; arkavat-like the sun.

The Personality of Godhead Kapila continued: When the living entity is thus unaffected by the modes of material nature, because he is unchanging and does not claim proprietorship, he remains apart from the reactions of the modes, although abiding in a material body, just as the sun remains aloof from its reflection on water.

In the previous chapter Lord Kapiladeva has concluded that simply by beginning the discharge of devotional service one can attain detachment and transcendental knowledge for understanding the science of God. Here the same principle is confirmed. A person who is detached from the modes of material nature remains just like the sun reflected on water. When the sun is reflected on water, the movement of the water or the coolness or unsteadiness of the water cannot affect the sun. Similarly, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (Bhāg. 1.2.7): when one engages fully in the activities of devotional service, bhakti-yoga, he becomes just like the sun reflected on water. Although a devotee appears to be in the material world, actually he is in the transcendental world. As the reflection of the sun appears to be on the water but is many millions of miles away from the water, so one engaged in the bhakti-yoga process is nirguṇa, or unaffected by the qualities of material nature.

Avikāra means "without change." It is confirmed in Bhagavad-gītā that each and every living entity is part and parcel of the Supreme Lord, and thus his eternal position is to cooperate or to dovetail his energy with the Supreme Lord. That is his unchanging position. As soon as he employs his energy and activities for sense gratification, this change of position is called vikāra. Similarly, even in this material body, when he practices devotional service under the direction of the spiritual master, he comes to the position which is without change because that is his natural duty. As stated in the Śrīmad-Bhāgavatam, liberation means reinstatement in one's original position. The original position is one of rendering service to the Lord (bhakti-yogena, bhaktyā). When one becomes detached from material attraction and engages fully in devotional service, that is changlessness. Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities. By changlessness and by not claiming the proprietorship of activities, one can immediately situate himself in the transcendental position in which one is not touched by the modes of material nature, just as the reflection of the sun is unaffected by the water.

TEXT 2

sa eṣa yarhi prakṛter

guṇeṣv abhiviṣajjate

ahaṅkriyā-vimūḍhātmā

kartāsmīty abhimanyate

SYNONYMS

saḥ-that very living entity; eṣaḥ-this; yarhi-when; prakṛteḥ-of material nature; guṇeṣu-in the modes; abhiviṣajjate-is absorbed; ahaṅkriyā-by false ego; vimūḍha-bewildered; ātmā-the individual soul; kartā-the doer; asmi-I am; iti-thus; abhimanyate-he thinks.

When the soul is under the spell of material nature and false ego, identifying his body as the self, he becomes absorbed in material activities, and by the influence of false ego he thinks that he is the proprietor of everything.

Actually the conditioned soul is forced to act under the pressure of the modes of material nature. The living entity has no independence. When he is under the direction of the Supreme Personality of Godhead he is free, but when, under the impression that he is satisfying his senses, he engages in sense gratificatory activities, he is actually under the spell of material nature. In Bhagavad-gītā it is said, prakṛteḥ kriyamāṇāni: one acts according to the particular modes of nature he has acquired. Guṇa refers to the qualities of nature. He is under the qualities of nature, but he falsely thinks that he is the proprietor. This false sense of proprietorship can be avoided simply by engaging oneself in devotional service under the direction of the Supreme Lord or His bona fide representative. Arjuna, in Bhagavad-gītā, was trying to accept for himself the responsibility for killing his grandfather and teacher in the fight, but he became freed from that proprietorship of action when he acted under the direction of Kṛṣṇa. He fought, but he was actually freed from the reactions of fighting, although in the beginning, when he was nonviolent, unwilling to fight, the entire responsibility was upon him. That is the difference between liberation and conditioning. A conditioned soul may be very good and act in the mode of goodness, but still he is conditioned under the spell of material nature. A devotee, however, acts completely under the direction of the Supreme Lord. Thus his actions may not appear to be of a very high quality to the common man, but the devotee has no responsibility.

TEXT 3

tena saṁsāra-padavīm

avaśo 'bhyety anirvṛtaḥ

prāsaṅgikaiḥ karma-doṣaiḥ

sad-asan-miśra-yoniṣu

SYNONYMS

tena-by this; saṁsāra-of repeated birth and death; padavīm-the path; avaśaḥ-helplessly; abhyeti-he undergoes; anirvṛtaḥ-discontented; prāsaṅgikaiḥ-resulting from association with material nature; karma-doṣaiḥ-by faulty actions; sat-good; asat-bad; miśra-mixed; yoniṣu-in different species of life.

The conditioned soul therefore transmigrates into different species of life, higher and lower, because of his association with the modes of material nature. Unless he is relieved of material activities, he has to accept this position because of his faulty work.

Here the word karma-doṣaiḥ means "by faulty actions." This refers to any activity, good or bad, performed in this material world-they are all contaminated, faulty actions because of material association. The foolish conditioned soul may think that he is offering charity by opening hospitals for material benefit or by opening an educational institution for material education, but he does not know that all such work is also faulty because it will not give him relief from the process of transmigration from one body to another. It is clearly stated here, sad-asan-miśra-yoniṣu. This means that one may take birth in a very high family or he may take his birth in higher planets, among the demigods, for his so-called pious activities in the material world. But this work is also faulty because it does not give liberation. To take birth in a nice place or a high family does not mean that one avoids undergoing the material tribulations, the pangs of birth, death, old age and disease. A conditioned soul under the spell of material nature cannot understand that any action he performs for sense gratification is faulty and that only his activities in devotional service to the Lord can give him release from the reaction of faulty activities. Because he does not cease such faulty activities, he has to change to different bodies, some high and some low. That is called saṁsāra-padavīm, which means this material world, from which there is no release. One who desires material liberation has to turn his activities to devotional service. There is no alternative.

TEXT 4

arthe hy avidyamāne 'pi

saṁsṛtir na nivartate

dhyāyato viṣayān asya

svapne 'narthāgamo yathā

SYNONYMS

arthe-real cause; hi-certainly; avidyamāne-not existing; api-although; saṁsṛtiḥ-the material existential condition; na-not; nivartate-does cease; dhyāyataḥ-contemplating; viṣayān-objects of the senses; asya-of the living entity; svapne-in a dream; anartha-of disadvantages; āgamaḥ-arrival; yathā-like.

Actually a living entity is transcendental to material existence, but because of his mentality of lording it over material nature, his material existential condition does not cease, and just as in a dream, he is affected by all sorts of disadvantages.

The example of a dream is very appropriate. Due to different mental conditions, in dreams we are put into advantageous and disadvantageous positions. Similarly, the spirit soul has nothing to do with this material nature, but because of his mentality of lording it over, he is put into the position of conditional existence.

Conditional existence is described here as dhyāyato viṣayān asya. Viṣaya means "an object of enjoyment." As long as one continues to think that he can enjoy material advantages, he is in conditioned life, but as soon as he comes to his senses, he develops the knowledge that he is not the enjoyer, for the only enjoyer is the Supreme Personality of Godhead. As confirmed in Bhagavad-gītā (5.29), He is the beneficiary for all the results of sacrifices and penances (bhoktāraṁ yajña-tapasām), and He is the proprietor of all the three worlds (sarva-loka-maheśvaram). He is the actual friend of all living entities. But instead of leaving proprietorship, enjoyment and the actual position as the friend of all living entities to the Supreme Personality of Godhead, we claim that we are the proprietors, the enjoyers and the friends. We perform philanthropic work, thinking that we are the friends of human society. Someone may proclaim himself to be a very good national worker, the best friend of the people and of the country, but actually he cannot be the greatest friend of everyone. The only friend is Kṛṣṇa. One should try to raise the consciousness of the conditioned soul to the platform of understanding that Kṛṣṇa is his actual friend. If one makes friendship with Kṛṣṇa, one will never be cheated, and he will get all help needed. Arousing this consciousness of the conditioned soul is the greatest service, not posing oneself as a great friend of another living entity. The power of friendship is limited. Although one claims to be a friend, he cannot be a friend unlimitedly. There are an unlimited number of living entities, and our resources are limited; therefore we cannot be of any real benefit to the people in general. The best service to the people in general is to awaken them to Kṛṣṇa consciousness so that they may know that the supreme enjoyer, the supreme proprietor and the supreme friend is Kṛṣṇa. Then this illusory dream of lording it over material nature will vanish.

TEXT 5

ata eva śanaiś cittaṁ

prasaktam asatāṁ pathi

bhakti-yogena tīvreṇa

viraktyā ca nayed vaśam

SYNONYMS

ataḥ eva-therefore; śanaiḥ-gradually; cittam-mind, consciousness; prasaktam-attached; asatām-of material enjoyments; pathi-on the path; bhakti-yogena-by devotional service; tīvreṇa-very serious; viraktyā-without attachment; ca-and; nayet-he must bring; vaśam-under control.

It is the duty of every conditioned soul to engage his polluted consciousness, which is now attached to material enjoyment, in very serious devotional service with detachment. Thus his mind and consciousness will be under full control.

The process of liberation is very nicely explained in this verse. The cause of one's becoming conditioned by material nature is his thinking himself the enjoyer, the proprietor or the friend of all living entities. This false thinking is a result of contemplation on sense enjoyment. When one thinks that he is the best friend to his countrymen, to society or to humanity and he engages in various nationalistic, philanthropic and altruistic activities, all that is just so much concentration on sense gratification. The so-called national leader or humanist does not serve everyone; he serves his senses only. That is a fact. But the conditioned soul cannot understand this because he is bewildered by the spell of material nature. It is therefore recommended in this verse that one engage very seriously in the devotional service of the Lord. This means that one should not think that he is the proprietor, benefactor, friend or enjoyer. He should always be cognizant that the real enjoyer is Kṛṣṇa, the Supreme Personality of Godhead; that is the basic principle of bhakti-yoga. One must be firmly convinced of these three principles: one should always think that Kṛṣṇa is the proprietor, Kṛṣṇa is the enjoyer and Kṛṣṇa is the friend. Not only should he understand these principles himself, but he should try to convince others and propagate Kṛṣṇa consciousness.

As soon as one engages in such serious devotional service of the Lord, naturally the propensity to falsely claim lordship over material nature disappears. That detachment is called vairāgya. Instead of being absorbed in so-called material lordship, one engages in Kṛṣṇa consciousness; that is control of consciousness. The yoga process necessitates controlling the senses. Yoga indriya-saṁyamaḥ. Since the senses are always active, their activities should be engaged in devotional service-one cannot stop their activities. If one wants to artificially stop the activities of the senses, his attempt will be a failure. Even the great yogī Viśvāmitra, who was trying to control his senses by the yoga process, fell victim to the beauty of Menakā. There are many such instances. Unless one's mind and consciousness are fully engaged in devotional service, there is always the opportunity for the mind to become occupied with desires for sense gratification.

One particular point mentioned in this verse is very significant. It is said here, prasaktam asatāṁ pathi: the mind is always attracted by asat, the temporary, material existence. Because we have been associated with material nature since time immemorial, we have become accustomed to our attachment to this temporary material nature. The mind has to be fixed at the eternal lotus feet of the Supreme Lord. Sa vai manaḥ kṛṣṇa-padāravindayoḥ. One has to fix the mind at the lotus feet of Kṛṣṇa; then everything will be very nice. Thus the seriousness of bhakti-yoga is stressed in this verse.

TEXT 6

yamādibhir yoga-pathair

abhyasañ śraddhayānvitaḥ

mayi bhāvena satyena

mat-kathā-śravaṇena ca

SYNONYMS

yama-ādibhiḥ-beginning with yama; yoga-pathaiḥ-by the yoga system; abhyasan-practicing; śraddhayā anvitaḥ-with great faith; mayi-unto Me; bhāvena-with devotion; satyena-unalloyed; mat-kathā-stories about Me; śravaṇena-by hearing; ca-and.

One has to become faithful by practicing the controlling process of the yoga system and must elevate himself to the platform of unalloyed devotional service by chanting and hearing about Me.

Yoga is practiced in eight different stages: yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. Yama and niyama mean practicing the controlling process by following strict regulations, and āsana refers to the sitting postures. These help raise one to the standard of faithfulness in devotional service. The practice of yoga by physical exercise is not the ultimate goal; the real end is to concentrate and to control the mind and train oneself to be situated in faithful devotional service.

Bhāvena, or bhāva, is a very important factor in the practice of yoga or in any spiritual process. Bhāva is explained in Bhagavad-gītā (10.8). Budhā bhāva-samanvitāḥ: one should be absorbed in the thought of love of Kṛṣṇa. When one knows that Kṛṣṇa, the Supreme Personality of Godhead, is the source of everything and that everything emanates from Him (ahaṁ sarvasya prabhavaḥ), then one understands the Vedānta aphorism janmādy asya yataḥ [SB 1.1.1] ("the original source of everything"), and then he can become absorbed in bhāva, or the preliminary stage of love of Godhead.

Rūpa Gosvāmī explains very nicely in Bhakti-rasāmṛta-sindhu how this bhāva, or preliminary stage of love of God, is achieved. He states that one first of all has to become faithful (śraddhayānvitaḥ). Faith is attained by controlling the senses, either by yoga practice, following the rules and regulations and practicing the sitting postures, or by engaging directly in bhakti-yoga, as recommended in the previous verse. Of the nine different items of bhakti-yoga, the first and foremost is to chant and hear about the Lord. That is also mentioned here. Mat-kathā-śravaṇena ca. One may come to the standard of faithfulness by following the rules and regulations of the yoga system, and the same goal can be achieved simply by chanting and hearing about the transcendental activities of the Lord. The word ca is significant. Bhakti-yoga is direct, and the other process is indirect. But even if the indirect process is taken, there is no success unless one comes fully to the direct process of hearing and chanting the glories of the Lord. Therefore the word satyena is used here. In this connection Svāmī Śrīdhara comments that satyena means niṣkapaṭena, "without duplicity." The impersonalists are full of duplicity. Sometimes they pretend to execute devotional service, but their ultimate idea is to become one with the Supreme. This is duplicity, kapaṭa. The Bhāgavatam does not allow this duplicity. In the beginning of Śrīmad-Bhāgavatam it is clearly stated, paramo nirmatsarāṇām: "This treatise Śrīmad-Bhāgavatam is meant for those who are completely free from envy." The same point is again stressed here. Unless one is completely faithful to the Supreme Personality of Godhead and engages himself in the process of hearing and chanting the glories of the Lord, there is no possibility for liberation.

TEXT 7

sarva-bhūta-samatvena

nirvaireṇāprasaṅgataḥ

brahmacaryeṇa maunena

sva-dharmeṇa balīyasā

SYNONYMS

sarva-all; bhūta-living entities; samatvena-by seeing equally; nirvaireṇa-without enmity; aprasaṅgataḥ-without intimate connections; brahma-caryeṇa-by celibacy; maunena-by silence; sva-dharmeṇa-by one's occupation; balīyasā-by offering the result.

In executing devotional service, one has to see every living entity equally, without enmity towards anyone yet without intimate connections with anyone. One has to observe celibacy, be grave and execute his eternal activities, offering the results to the Supreme Personality of Godhead.

A devotee of the Supreme Personality of Godhead who seriously engages in devotional service is equal to all living entities. There are various species of living entities, but a devotee does not see the outward covering; he sees the inner soul inhabiting the body. Because each and every soul is part and parcel of the Supreme Personality of Godhead, he does not see any difference. That is the vision of a learned devotee. As explained in Bhagavad-gītā, a devotee or a learned sage does not see any difference between a learned brāhmaṇa, a dog, an elephant or a cow because he knows that the body is the outer covering only and that the soul is actually part and parcel of the Supreme Lord. A devotee has no enmity towards any living entity, but that does not mean that he mixes with everyone. That is prohibited. Aprasaṅgataḥ means "not to be in intimate touch with everyone." A devotee is concerned with his execution of devotional service, and he should therefore mix with devotees only, in order to advance his objective. He has no business mixing with others, for although he does not see anyone as his enemy, his dealings are only with persons who engage in devotional service.

A devotee should observe the vow of celibacy. Celibacy does not necessitate that one be absolutely free from sex life; satisfaction with one's wife is permitted also under the vow of celibacy. The best policy is to avoid sex life altogether. That is preferable. Otherwise, a devotee can get married under religious principles and live peacefully with a wife.

A devotee should not speak needlessly. A serious devotee has no time to speak of nonsense. He is always busy in Kṛṣṇa consciousness. Whenever he speaks, he speaks about Kṛṣṇa. Mauna means "silence." Silence does not mean that one should not speak at all, but that he should not speak of nonsense. He should be very enthusiastic in speaking about Kṛṣṇa. Another important item described here is sva-dharmeṇa, or being exclusively occupied in one's eternal occupation, which is to act as the eternal servitor of the Lord, or to act in Kṛṣṇa consciousness. The next word, balīyasā, means "offering the results of all activities to the Supreme Personality of Godhead." A devotee does not act on his personal account for sense gratification. Whatever he earns, whatever he eats and whatever he does, he offers for the satisfaction of the Supreme Personality of Godhead.

TEXT 8

yadṛcchayopalabdhena

santuṣṭo mita-bhuṅ muniḥ

vivikta-śaraṇaḥ śānto

maitraḥ karuṇa ātmavān

SYNONYMS

yadṛcchayā-without difficulty; upalabdhena-with what is obtained; santuṣṭaḥ-satisfied; mita-little; bhuk-eating; muniḥ-thoughtful; vivikta-śaraṇaḥ-living in a secluded place; śāntaḥ-peaceful; maitraḥ-friendly; karuṇaḥ-compassionate; ātma-vān-self-possessed, self-realized.

For his income a devotee should be satisfied with what he earns without great difficulty. He should not eat more than what is necessary. He should live in a secluded place and always be thoughtful, peaceful, friendly, compassionate and self-realized.

Everyone who has accepted a material body must maintain the necessities of the body by acting or earning some livelihood. A devotee should only work for such income as is absolutely necessary. He should be satisfied always with such income and should not endeavor to earn more and more simply to accumulate the unnecessary. A person in the conditioned state who has no money is always found working very hard to earn some with the object of lording it over material nature. Kapiladeva instructs that we should not endeavor hard for things which may come automatically, without extraneous labor. The exact word used in this connection, yadṛcchayā, means that every living entity has a predestined happiness and distress in his present body; this is called the law of karma. It is not possible that simply by endeavors to accumulate more money a person will be able to do so, otherwise almost everyone would be on the same level of wealth. In reality everyone is earning and acquiring according to his predestined karma. According to the Bhāgavatam conclusion, we are sometimes faced with dangerous or miserable conditions without endeavoring for them, and similarly we may have prosperous conditions without endeavoring for them. We are advised to let these things come as predestined. We should engage our valuable time in prosecuting Kṛṣṇa consciousness. In other words, one should be satisfied by his natural condition. If by predestination one is put into a certain condition of life which is not very prosperous in comparison to another's position, one should not be disturbed. He should simply try to utilize his valuable time to advance in Kṛṣṇa consciousness. Advancement in Kṛṣṇa consciousness does not depend on any materially prosperous or distressed condition; it is free from the conditions imposed by material life. A very poor man can execute Kṛṣṇa consciousness as effectively as a very rich man. One should therefore be very satisfied with his position as offered by the Lord.

Another word here is mita-bhuk. This means that one should eat only as much as necessary to maintain the body and soul together. One should not be gluttonous to satisfy the tongue. Grains, fruits, milk and similar foods are allotted for human consumption. One should not be excessively eager to satisfy the tongue and eat that which is not meant for humanity. Particularly, a devotee should eat only prasāda, or food which is offered to the Personality of Godhead. His position is to accept the remnants of those foodstuffs. Innocent foods like grains, vegetables, fruits, flowers and milk preparations are offered to the Lord, and therefore there is no scope for offering foods which are in the modes of passion and ignorance. A devotee should not be greedy. It is also recommended that the devotee should be muni, or thoughtful; he should always think of Kṛṣṇa and how to render better service to the Supreme Personality of Godhead. That should be his only anxiety. As a materialist is always thoughtful about improving his material condition, a devotee's thoughts should always be engaged in improving his condition in Kṛṣṇa consciousness; therefore he should be a muni.

The next item recommended is that a devotee should live in a secluded place. Generally a common man is interested in pounds, shillings and pence, or materialistic advancement in life, which is unnecessary for a devotee. A devotee should select a place of residence where everyone is interested in devotional service. Generally, therefore, a devotee goes to a sacred place of pilgrimage where devotees live. It is recommended that he live in a place where there is no large number of ordinary men. It is very important to live in a secluded place (vivikta-śaraṇa). The next item is śānta, or peacefulness. The devotee should not be agitated. He should be satisfied with his natural income, eat only as much as he needs to keep his health, live in a secluded place and always remain peaceful. Peace of mind is necessary for prosecuting Kṛṣṇa consciousness.

The next item is maitra, friendliness. A devotee should be friendly to everyone, but his intimate friendship should be with devotees only. With others he should be official. He may say, "Yes, sir, what you say is all right," but he is not intimate with them. A devotee should, however, have compassion for persons who are innocent, who are neither atheistic nor very much advanced in spiritual realization. A devotee should be compassionate towards them and instruct them as far as possible in making advancement in Kṛṣṇa consciousness. A devotee should always remain ātmavān, or situated in his spiritual position. He should not forget that his main concern is to make advancement in spiritual consciousness, or Kṛṣṇa consciousness, and he should not ignorantly identify himself with the body or the mind. Ātmā means the body or the mind, but here the word ātmavān especially means that one should be self-possessed. He should always remain in the pure consciousness that he is spirit soul and not the material body or the mind. That will make him progress confidently in Kṛṣṇa consciousness.

TEXT 9

sānubandhe ca dehe 'sminn

akurvann asad-āgraham

jñānena dṛṣṭa-tattvena

prakṛteḥ puruṣasya ca

SYNONYMS

sa-anubandhe-with bodily relationships; ca-and; dehe-towards the body; asmin-this; akurvan-not doing; asat-āgraham-bodily concept of life; jñānena-through knowledge; dṛṣṭa-having seen; tattvena-the reality; prakṛteḥ-of matter; puruṣasya-of spirit; ca-and.

One's seeing power should be increased through knowledge of spirit and matter, and one should not unnecessarily identify himself with the body and thus become attracted by bodily relationships.

The conditioned souls are eager to identify with the body and consider that the body is "myself" and that anything in relationship with the body or possessions of the body is "mine." In Sanskrit this is called aham-mamatā, and it is the root cause of all conditional life. A person should see things as the combination of matter and spirit. He should distinguish between the nature of matter and the nature of spirit, and his real identification should be with spirit, not with matter. By this knowledge, one should avoid the false, bodily concept of life.

TEXT 10

nivṛtta-buddhy-avasthāno

dūrī-bhūtānya-darśanaḥ

upalabhyātmanātmānaṁ

cakṣuṣevārkam ātma-dṛk

SYNONYMS

nivṛtta-transcended; buddhi-avasthānaḥ-the stages of material consciousness; dūrī-bhūta-far off; anya-other; darśanaḥ-conceptions of life; upalabhya-having realized; ātmanā-by his purified intellect; ātmānam-his own self; cakṣuṣā-with his eyes; iva-as; arkam-the sun; ātma-dṛk-the self-realized.

One should be situated in the transcendental position, beyond the stages of material consciousness, and should be aloof from all other conceptions of life. Thus realizing freedom from false ego, one should see his own self just as he sees the sun in the sky.

Consciousness acts in three stages under the material conception of life. When we are awake, consciousness acts in a particular way, when we are asleep it acts in a different way, and when we are in deep sleep, consciousness acts in still another way. To become Kṛṣṇa conscious, one has to become transcendental to these three stages of consciousness. Our present consciousness should be freed from all perceptions of life other than consciousness of Kṛṣṇa, the Supreme Personality of Godhead. This is called dūrī-bhūtānya-darśanaḥ, which means that when one attains perfect Kṛṣṇa consciousness he does not see anything but Kṛṣṇa. In the Caitanya-caritāmṛta it is said that the perfect devotee may see many movable and immovable objects, but in everything he sees that the energy of Kṛṣṇa is acting. As soon as he remembers the energy of Kṛṣṇa, he immediately remembers Kṛṣṇa in His personal form. Therefore in all his observations he sees Kṛṣṇa only. In the Brahma-saṁhitā (5.38) it is stated that when one's eyes are smeared with love of Kṛṣṇa (premāñjana-cchurita), he always sees Kṛṣṇa, outside and inside. This is confirmed here; one should be freed from all other vision, and in that way he is freed from the false egoistic identification and sees himself as the eternal servitor of the Lord. Cakṣuṣevārkam: as we can see the sun without a doubt, one who is fully developed in Kṛṣṇa consciousness sees Kṛṣṇa and His energy. By this vision one becomes ātma-dṛk, or self-realized. When the false ego of identifying the body with the self is removed, actual vision of life is perceivable. The senses, therefore, also become purified. Real service of the Lord begins when the senses are purified. One does not have to stop the activities of the senses, but the false ego of identifying with the body has to be removed. Then the senses automatically become purified, and with purified senses one can actually discharge devotional service.

TEXT 11

mukta-liṅgaṁ sad-ābhāsam

asati pratipadyate

sato bandhum asac-cakṣuḥ

sarvānusyūtam advayam

SYNONYMS

mukta-liṅgam-transcendental; sat-ābhāsam-manifest as a reflection; asati-in the false ego; pratipadyate-he realizes; sataḥ bandhum-the support of the material cause; asat-cakṣuḥ-the eye (revealer) of the illusory energy; sarva-anusyūtam-entered into everything; advayam-without a second.

A liberated soul realizes the Absolute Personality of Godhead, who is transcendental and who is manifest as a reflection even in the false ego. He is the support of the material cause and He enters into everything. He is absolute, one without a second, and He is the eyes of the illusory energy.

A pure devotee can see the presence of the Supreme Personality of Godhead in everything materially manifested. He is present there only as a reflection, but a pure devotee can realize that in the darkness of material illusion the only light is the Supreme Lord, who is its support. It is confirmed in Bhagavad-gītā that the background of the material manifestation is Lord Kṛṣṇa. And, as confirmed in the Brahma-saṁhitā, Kṛṣṇa is the cause of all causes. In the Brahma-saṁhitā it is stated that the Supreme Lord, by His partial or plenary expansion, is present not only within this universe and each and every universe, but in every atom, although He is one without a second. The word advayam, "without a second," which is used in this verse, indicates that although the Supreme Personality of Godhead is represented in everything, including the atoms, He is not divided. His presence in everything is explained in the next verse.

TEXT 12

yathā jala-stha ābhāsaḥ

sthala-sthenāvadṛśyate

svābhāsena tathā sūryo

jala-sthena divi sthitaḥ

SYNONYMS

yathā-as; jala-sthaḥ-situated on water; ābhāsaḥ-a reflection; sthala-sthena-situated on the wall; avadṛśyate-is perceived; sva-ābhāsena-by its reflection; tathā-in that way; sūryaḥ-the sun; jala-sthena-situated on the water; divi-in the sky; sthitaḥ-situated.

The presence of the Supreme Lord can be realized just as the sun is realized first as a reflection on water, and again as a second reflection on the wall of a room, although the sun itself is situated in the sky.

The example given herewith is perfect. The sun is situated in the sky, far, far away from the surface of the earth, but its reflection can be seen in a pot of water in the corner of a room. The room is dark, and the sun is far away in the sky, but the sun's reflection on the water illuminates the darkness of the room. A pure devotee can realize the presence of the Supreme Personality of Godhead in everything by the reflection of His energy. In the Viṣṇu Purāṇa it is stated that as the presence of fire is understood by heat and light, so the Supreme Personality of Godhead, although one without a second, is perceived everywhere by the diffusion of His different energies. It is confirmed in the Īśopaniṣad that the presence of the Lord is perceived everywhere by the liberated soul, just as the sunshine and the reflection can be perceived everywhere although the sun is situated far away from the surface of the globe.

TEXT 13

evaṁ trivṛd-ahaṅkāro

bhūtendriya-manomayaiḥ

svābhāsair lakṣito 'nena

sad-ābhāsena satya-dṛk

SYNONYMS

evam-thus; tri-vṛt-the threefold; ahaṅkāraḥ-false ego; bhūta-indriya-manaḥ-mayaiḥ-consisting of body, senses and mind; sva-ābhāsaiḥ-by its own reflections; lakṣitaḥ-is revealed; anena-by this; sat-ābhāsena-by a reflection of Brahman; satya-dṛk-the self-realized soul.

The self-realized soul is thus reflected first in the threefold ego and then in the body, senses and mind.

The conditioned soul thinks, "I am this body," but a liberated soul thinks, "I am not this body. I am spirit soul." This "I am" is called ego, or identification of the self. "I am this body" or "Everything in relationship to the body is mine" is called false ego, but when one is self-realized and thinks that he is an eternal servitor of the Supreme Lord, that identification is real ego. One conception is in the darkness of the threefold qualities of material nature-goodness, passion and ignorance-and the other is in the pure state of goodness, called śuddha-sattva or vāsudeva. When we say that we give up our ego, this means that we give up our false ego, but real ego is always present. When one is reflected through the material contamination of the body and mind in false identification, he is in the conditional state, but when he is reflected in the pure stage he is called liberated. The identification of oneself with one's material possessions in the conditional stage must be purified, and one must identify himself in relationship with the Supreme Lord. In the conditioned state one accepts everything as an object of sense gratification, and in the liberated state one accepts everything for the service of the Supreme Lord. Kṛṣṇa consciousness, devotional service, is the actual liberated stage of a living entity. Otherwise, both accepting and rejecting on the material platform or in voidness or impersonalism are imperfect conditions for the pure soul.

By the understanding of the pure soul, called satya-dṛk, one can see everything as a reflection of the Supreme Personality of Godhead. A concrete example can be given in this connection. A conditioned soul sees a very beautiful rose, and he thinks that the nice aromatic flower should be used for his own sense gratification. This is one kind of vision. A liberated soul, however, sees the same flower as a reflection of the Supreme Lord. He thinks, "This beautiful flower is made possible by the superior energy of the Supreme Lord; therefore it belongs to the Supreme Lord and should be utilized in His service." These are two kinds of vision. The conditioned soul sees the flower for his own enjoyment, and the devotee sees the flower as an object to be used in the service of the Lord. In the same way, one can see the reflection of the Supreme Lord in one's own senses, mind and body-in everything. With that correct vision, one can engage everything in the service of the Lord. It is stated in the Bhakti-rasāmṛta-sindhu that one who has engaged everything-his vital energy, his wealth, his intelligence and his words-in the service of the Lord, or who desires to engage all these in the service of the Lord, no matter how he is situated, is to be considered a liberated soul, or satya-dṛk. Such a man has understood things as they are.

TEXT 14

bhūta-sūkṣmendriya-mano-

buddhy-ādiṣv iha nidrayā

līneṣv asati yas tatra

vinidro nirahaṅkriyaḥ

SYNONYMS

bhūta-the material elements; sūkṣma-the objects of enjoyment; indriya-the material senses; manaḥ-mind; buddhi-intelligence; ādiṣu-and so on; iha-here; nidrayā-by sleep; līneṣu-merged; asati-in the unmanifest; yaḥ-who; tatra-there; vinidraḥ-awake; nirahaṅkriyaḥ-freed from false ego.

Although a devotee appears to be merged in the five material elements, the objects of material enjoyment, the material senses and material mind and intelligence, he is understood to be awake and to be freed from the false ego.

The explanation by Rūpa Gosvāmī in the Bhakti-rasāmṛta-sindhu of how a person can be liberated even in this body is more elaborately explained in this verse. The living entity who has become satya-dṛk, who realizes his position in relationship with the Supreme Personality of Godhead, may remain apparently merged in the five elements of matter, the five material sense objects, the ten senses and the mind and intelligence, but still he is considered to be awake and to be freed from the reaction of false ego. Here the word līna is very significant. The Māyāvādī philosophers recommend merging in the impersonal effulgence of Brahman; that is their ultimate goal, or destination. That merging is also mentioned here. But in spite of merging, one can keep his individuality. The example given by Jīva Gosvāmī is that a green bird that enters a green tree appears to merge in the color of greenness, but actually the bird does not lose its individuality. Similarly, a living entity merged either in the material nature or in the spiritual nature does not give up his individuality. Real individuality is to understand oneself to be the eternal servitor of the Supreme Lord. This information is received from the mouth of Lord Caitanya. He said clearly, upon the inquiry of Sanātana Gosvāmī, that a living entity is the servitor of Kṛṣṇa eternally. Kṛṣṇa also confirms in Bhagavad-gītā that the living entity is eternally His part and parcel. The part and parcel is meant to serve the whole. This is individuality. It is so even in this material existence, when the living entity apparently merges in matter. His gross body is made up of five elements, his subtle body is made of mind, intelligence, false ego and contaminated consciousness, and he has five active senses and five knowledge-acquiring senses. In this way he merges in matter. But even while merged in the twenty-four elements of matter, he can keep his individuality as the eternal servitor of the Lord. Either in the spiritual nature or in the material nature, such a servitor is to be considered a liberated soul. That is the explanation of the authorities, and it is confirmed in this verse.

TEXT 15

manyamānas tadātmānam

anaṣṭo naṣṭavan mṛṣā

naṣṭe 'haṅkaraṇe draṣṭā

naṣṭa-vitta ivāturaḥ

SYNONYMS

manyamānaḥ-thinking; tadā-then; ātmānam-himself; anaṣṭaḥ-although not lost; naṣṭa-vat-as lost; mṛṣā-falsely; naṣṭe ahaṅkaraṇe-because of the disappearance of the ego; draṣṭā-the seer; naṣṭa-vittaḥ-one who has lost his fortune; iva-like; āturaḥ-distressed.

The living entity can vividly feel his existence as the seer, but because of the disappearance of the ego during the state of deep sleep, he falsely takes himself to be lost, like a man who has lost his fortune and feels distressed, thinking himself to be lost.

Only in ignorance does a living entity think that he is lost. If by attainment of knowledge he comes to the real position of his eternal existence, he knows that he is not lost. An appropriate example is mentioned herein: naṣṭa-vitta ivāturaḥ. A person who has lost a great sum of money may think that he is lost, but actually he is not lost-only his money is lost. But due to his absorption in the money or identification with the money, he thinks that he is lost. Similarly, when we falsely identify with matter as our field of activities, we think that we are lost, although actually we are not. As soon as a person is awakened to the pure knowledge of understanding that he is an eternal servitor of the Lord, his own real position is revived. A living entity can never be lost. When one forgets his identity in deep sleep, he becomes absorbed in dreams, and he may think himself a different person or may think himself lost. But actually his identity is intact. This concept of being lost is due to false ego, and it continues as long as one is not awakened to the sense of his existence as an eternal servitor of the Lord. The Māyāvādī philosophers' concept of becoming one with the Supreme Lord is another symptom of being lost in false ego. One may falsely claim that he is the Supreme Lord, but actually he is not. This is the last snare of māyā's influence upon the living entity. To think oneself equal with the Supreme Lord or to think oneself to be the Supreme Lord Himself is also due to false ego.

TEXT 16

evaṁ pratyavamṛśyāsāv

ātmānaṁ pratipadyate

sāhaṅkārasya dravyasya

yo 'vasthānam anugrahaḥ

SYNONYMS

evam-thus; pratyavamṛśya-after understanding; asau-that person; ātmānam-his self; pratipadyate-realizes; sa-ahaṅkārasya-accepted under false ego; dravyasya-of the situation; yaḥ-who; avasthānam-resting place; anugrahaḥ-the manifester.

When, by mature understanding, one can realize his individuality, then the situation he accepts under false ego becomes manifest to him.

The Māyāvādī philosophers' position is that at the ultimate issue the individual is lost, everything becomes one, and there is no distinction between the knower, the knowable and knowledge. But by minute analysis we can see that this is not correct. Individuality is never lost, even when one thinks that the three different principles, namely the knower, the knowable and knowledge, are amalgamated or merged into one. The very concept that the three merge into one is another form of knowledge, and since the perceiver of the knowledge still exists, how can one say that the knower, knowledge and knowable have become one? The individual soul who is perceiving this knowledge still remains an individual. Both in material existence and in spiritual existence the individuality continues; the only difference is in the quality of the identity. In the material identity, the false ego acts, and because of false identification, one takes things to be different from what they actually are. That is the basic principle of conditional life. Similarly, when the false ego is purified, one takes everything in the right perspective. That is the state of liberation.

It is stated in the Īśopaniṣad that everything belongs to the Lord. Īśāvāsyam idaṁ sarvam. Everything exists on the energy of the Supreme Lord. This is also confirmed in Bhagavad-gītā. Because everything is produced of His energy and exists on His energy, the energy is not different from Him-but still the Lord declares, "I am not there." When one clearly understands one's constitutional position, everything becomes manifest. False egoistic acceptance of things conditions one, whereas acceptance of things as they are makes one liberated. The example given in the previous verse is applicable here: due to absorption of one's identity in his money, when the money is lost he thinks that he is also lost. But actually he is not identical with the money, nor does the money belong to him. When the actual situation is revealed, we understand that the money does not belong to any individual person or living entity, nor is it produced by man. Ultimately the money is the property of the Supreme Lord, and there is no question of its being lost. But as long as one falsely thinks, "I am the enjoyer," or "I am the Lord," this concept of life continues, and one remains conditioned. As soon as this false ego is eliminated, one is liberated. As confirmed in the Bhāgavatam, situation in one's real constitutional position is called mukti, or liberation.

TEXT 17

devahūtir uvāca

puruṣaṁ prakṛtir brahman

na vimuñcati karhicit

anyonyāpāśrayatvāc ca

nityatvād anayoḥ prabho

SYNONYMS

devahūtiḥ uvāca-Devahūti said; puruṣam-the spirit soul; prakṛtiḥ-material nature; brahman-O brāhmaṇa; na-not; vimuñcati-does release; karhicit-at any time; anyonya-to one another; apāśrayatvāt-from attraction; ca-and; nityatvāt-from eternality; anayoḥ-of them both; prabho-O my Lord.

Śrī Devahūti inquired: My dear brāhmaṇa, does material nature ever give release to the spirit soul? Since one is attracted to the other eternally, how is their separation possible?

Devahūti, the mother of Kapiladeva, here makes her first inquiry. Although one may understand that spirit soul and matter are different, their actual separation is not possible, either by philosophical speculation or by proper understanding. The spirit soul is the marginal potency of the Supreme Lord, and matter is the external potency of the Lord. The two eternal potencies have somehow or other been combined, and since it is so difficult to separate one from the other, how is it possible for the individual soul to become liberated? By practical experience one can see that when the soul is separated from the body, the body has no real existence, and when the body is separated from the soul one cannot perceive the existence of the soul. As long as the soul and the body are combined, we can understand that there is life. But when they are separated, there is no manifested existence of the body or the soul. This question asked by Devahūti of Kapiladeva is more or less impelled by the philosophy of voidism. The voidists say that consciousness is a product of a combination of matter and that as soon as the consciousness is gone, the material combination dissolves, and therefore there is ultimately nothing but voidness. This absence of consciousness is called nirvāṇa in Māyāvāda philosophy.

TEXT 18

yathā gandhasya bhūmeś ca

na bhāvo vyatirekataḥ

apāṁ rasasya ca yathā

tathā buddheḥ parasya ca

SYNONYMS

yathā-as; gandhasya-of aroma; bhūmeḥ-of earth; ca-and; na-no; bhāvaḥ-existence; vyatirekataḥ-separate; apām-of water; rasasya-of taste; ca-and; yathā-as; tathā-so; buddheḥ-of intelligence; parasya-of consciousness, spirit; ca-and.

As there is no separate existence of the earth and its aroma or of water and its taste, there cannot be any separate existence of intelligence and consciousness.

The example is given here that anything material has an aroma. The flower, the earth-everything-has an aroma. If the aroma is separated from the matter, the matter cannot be identified. If there is no taste to water, the water has no meaning; if there is no heat in the fire, the fire has no meaning. Similarly, when there is want of intelligence, spirit has no meaning.

TEXT 19

akartuḥ karma-bandho 'yaṁ

puruṣasya yad-āśrayaḥ

guṇeṣu satsu prakṛteḥ

kaivalyaṁ teṣv ataḥ katham

SYNONYMS

akartuḥ-of the passive performer, the nondoer; karma-bandhaḥ-bondage to fruitive activities; ayam-this; puruṣasya-of the soul; yat-āśrayaḥ-caused by attachment to the modes; guṇeṣu-while the modes; satsu-are existing; prakṛteḥ-of material nature; kaivalyam-freedom; teṣu-those; ataḥ-hence; katham-how.

Hence even though he is the passive performer of all activities, how can there be freedom for the soul as long as material nature acts on him and binds him?

Although the living entity desires freedom from the contamination of matter, he is not given release. Actually, as soon as a living entity puts himself under the control of the modes of material nature, his acts are influenced by the qualities of material nature, and he becomes passive. It is confirmed in Bhagavad-gītā, prakṛteḥ kriyamāṇāni guṇaiḥ: the living entity acts according to the qualities or modes of material nature. He falsely thinks that he is acting, but unfortunately he is passive. In other words, he has no opportunity to get out of the control of material nature because it has already conditioned him. In Bhagavad-gītā it is also stated that it is very difficult to get out of the clutches of material nature. One may try in different ways to think that everything is void in the ultimate issue, that there is no God and that even if the background of everything is spirit, it is impersonal. This speculation may go on, but actually it is very difficult to get out of the clutches of material nature. Devahūti poses the question that although one may speculate in many ways, where is liberation as long as one is under the spell of material nature? The answer is also found in Bhagavad-gītā (7.14): only one who has surrendered himself unto the lotus feet of the Supreme Lord Kṛṣṇa (mām eva ye prapadyante) can be freed from the clutches of māyā.

Since Devahūti is gradually coming to the point of surrender, her questions are very intelligent. How can one be liberated? How can one be in a pure state of spiritual existence as long as he is strongly held by the modes of material nature? This is also an indication to the false meditator. There are many so-called meditators who think, "I am the Supreme Spirit Soul. I am conducting the activities of material nature. Under my direction the sun is moving and the moon is rising." They think that by such contemplation or meditation they can become free, but it is seen that just three minutes after finishing such nonsensical meditation, they are immediately captured by the modes of material nature. Immediately after his high-sounding meditation, a "meditator" becomes thirsty and wants to smoke or drink. He is under the strong grip of material nature, yet he thinks that he is already free from the clutches of māyā. This question of Devahūti's is for such a person who falsely claims that he is everything, that ultimately everything is void, and that there are no sinful or pious activities. These are all atheistic inventions. Actually, unless a living entity surrenders unto the Supreme Personality of Godhead as instructed in Bhagavad-gītā, there is no liberation or freedom from the clutches of māyā.

TEXT 20

kvacit tattvāvamarśena

nivṛttaṁ bhayam ulbaṇam

anivṛtta-nimittatvāt

punaḥ pratyavatiṣṭhate

SYNONYMS

kvacit-in a certain case; tattva-the fundamental principles; avamarśena-by reflecting upon; nivṛttam-avoided; bhayam-fear; ulbaṇam-great; anivṛtta-not ceased; nimittatvāt-since the cause; punaḥ-again; pratyavatiṣṭhate-it appears.

Even if the great fear of bondage is avoided by mental speculation and inquiry into the fundamental principles, it may still appear again, since its cause has not ceased.

Material bondage is caused by putting oneself under the control of matter because of the false ego of lording it over material nature. Bhagavad-gītā (7.27) states, icchā-dveṣa-samutthena. Two kinds of propensities arise in the living entity. One propensity is icchā, which means desire to lord it over material nature or to be as great as the Supreme Lord. Everyone desires to be the greatest personality in this material world. Dveṣa means "envy." When one becomes envious of Kṛṣṇa, or the Supreme Personality of Godhead, one thinks, "Why should Kṛṣṇa be the all and all? I'm as good as Kṛṣṇa." These two items, desire to be the Lord and envy of the Lord, are the beginning cause of material bondage. As long as a philosopher, salvationist or voidist has some desire to be supreme, to be everything, or to deny the existence of God, the cause remains, and there is no question of his liberation.

Devahūti very intelligently says, "One may theoretically analyze and say that by knowledge he has become freed, but actually, as long as the cause exists, he is not free." Bhagavad-gītā confirms that after performing such speculative activities for many, many births, when one actually comes to his real consciousness and surrenders unto the Supreme Lord, Kṛṣṇa, then the fulfillment of his research in knowledge is actually achieved. There is a gulf of difference between theoretical freedom and actual freedom from material bondage. The Bhāgavatam (10.14.4) says that if one gives up the auspicious path of devotional service and simply tries to know things by speculation, one wastes his valuable time (kliśyanti ye kevala-bodha-labdhaye). The result of such a labor of love is simply labor; there is no other result. The labor of speculation is ended only by exhaustion. The example is given that there is no benefit in husking the skin of an empty paddy; the rice is already gone. Similarly, simply by the speculative process one cannot be freed from material bondage, for the cause still exists. One has to nullify the cause, and then the effect will be nullified. This is explained by the Supreme Personality of Godhead in the following verses.

TEXT 21

śrī-bhagavān uvāca

animitta-nimittena

sva-dharmeṇāmalātmanā

tīvrayā mayi bhaktyā ca

śruta-sambhṛtayā ciram

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; animitta-nimittena-without desiring the fruits of activities; sva-dharmeṇa-by executing one's prescribed duties; amala-ātmanā-with a pure mind; tīvrayā-serious; mayi-unto Me; bhaktyā-by devotional service; ca-and; śruta-hearing; sambhṛtayā-endowed with; ciram-for a long time.

The Supreme Personality of Godhead said: One can get liberation by seriously discharging devotional service unto Me and thereby hearing for a long time about Me or from Me. By thus executing one's prescribed duties, there will be no reaction, and one will be freed from the contamination of matter.

Śrīdhara Svāmī comments in this connection that by association with material nature alone one does not become conditioned. Conditional life begins only after one is infected by the modes of material nature. If someone is in contact with the police department, that does not mean that he is a criminal. As long as one does not commit criminal acts, even though there is a police department, he is not punished. Similarly, the liberated soul is not affected, although he is in the material nature. Even the Supreme Personality of Godhead is supposed to be in association with material nature when He descends, but He is not affected. One has to act in such a way that in spite of being in the material nature he is not affected by contamination. Although the lotus flower is in association with water, it does not mix with the water. That is how one has to live, as described here by the Personality of Godhead Kapiladeva (animitta-nimittena sva-dharmeṇāmalātmanā).

One can be liberated from all adverse circumstances simply by seriously engaging in devotional service. How this devotional service develops and becomes mature is explained here. In the beginning one has to perform his prescribed duties with a clean mind. Clean consciousness means Kṛṣṇa consciousness. One has to perform his prescribed duties in Kṛṣṇa consciousness. There is no necessity of changing one's prescribed duties; one simply has to act in Kṛṣṇa consciousness. In discharging Kṛṣṇa conscious duties, one should determine whether, by his professional or occupational duties, Kṛṣṇa, the Supreme Personality of Godhead, is satisfied. In another place in the Bhāgavatam it is said, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam: [SB 1.2.13] everyone has some prescribed duties to perform, but the perfection of such duties will be reached only if the Supreme Personality of Godhead, Hari, is satisfied by such actions. For example, Arjuna's prescribed duty was to fight, and the perfection of his fighting was tested by the satisfaction of Kṛṣṇa. Kṛṣṇa wanted him to fight, and when he fought for the satisfaction of the Lord, that was the perfection of his professional devotional duty. On the other hand, when, contrary to the wish of Kṛṣṇa, he was not willing to fight, that was imperfect.

If one wants to perfect his life, he should discharge his prescribed duties for the satisfaction of Kṛṣṇa. One must act in Kṛṣṇa consciousness, for such action will never produce any reaction (animitta-nimittena). This is also confirmed in Bhagavad-gītā. Yajñārthāt karmaṇo 'nyatra: all activities should be performed simply for Yajña, or the satisfaction of Viṣṇu. Anything done otherwise, without the satisfaction of Viṣṇu, or Yajña, produces bondage, so here it is also prescribed by Kapila Muni that one can transcend material entanglement by acting in Kṛṣṇa consciousness, which means seriously engaging in devotional service. This serious devotional service can develop by hearing for long periods of time. Chanting and hearing is the beginning of the process of devotional service. One should associate with devotees and hear from them about the Lord's transcendental appearance, activities, disappearance, instructions, etc.

There are two kinds of śruti, or scripture. One is spoken by the Lord, and the other is spoken about the Lord and His devotees. Bhagavad-gītā is the former and Śrīmad-Bhāgavatam the latter. One must hear these scriptures repeatedly from reliable sources in order to become fixed in serious devotional service. Through engagement in such devotional service, one becomes freed from the contamination of māyā. It is stated in the Śrīmad-Bhāgavatam that hearing about the Supreme Personality of Godhead cleanses the heart of all contamination caused by the influence of the three modes of material nature. By continuous, regular hearing, the effects of the contamination of lust and greed to enjoy or lord it over material nature diminish, and when lust and greed diminish, one then becomes situated in the mode of goodness. This is the stage of Brahman realization, or spiritual realization. In this way one becomes fixed on the transcendental platform. Remaining fixed on the transcendental platform is liberation from material entanglement.

TEXT 22

jñānena dṛṣṭa-tattvena

vairāgyeṇa balīyasā

tapo-yuktena yogena

tīvreṇātma-samādhinā

SYNONYMS

jñānena-in knowledge; dṛṣṭa-tattvena-with vision of the Absolute Truth; vairāgyeṇa-with renunciation; balīyasā-very strong; tapaḥ-yuktena-by engagement in austerity; yogena-by mystic yoga; tīvreṇa-firmly fixed; ātma-samādhinā-by self-absorption.

This devotional service has to be performed strongly in perfect knowledge and with transcendental vision. One must be strongly renounced and must engage in austerity and perform mystic yoga in order to be firmly fixed in self-absorption.

Devotional service in Kṛṣṇa consciousness cannot be performed blindly due to material emotion or mental concoction. It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth. We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong. It is said that development of Kṛṣṇa consciousness is exhibited by proportionate material detachment, or vairāgya. If one does not separate himself from material enjoyment, it is to be understood that he is not advancing in Kṛṣṇa consciousness. Renunciation in Kṛṣṇa consciousness is so strong that it cannot be deviated by any attractive illusion. One has to perform devotional service in full tapasya, austerity. One should fast on the two Ekādaśī days, which fall on the eleventh day of the waxing and waning moon, and on the birthdays of Lord Kṛṣṇa, Lord Rāma and Caitanya Mahāprabhu. There are many such fasting days. Yogena means "by controlling the senses and mind." Yoga indriya-saṁyamaḥ. Yogena implies that one is seriously absorbed in the self and is able, by development of knowledge, to understand his constitutional position in relationship with the Superself. In this way one becomes fixed in devotional service, and his faith cannot be shaken by any material allurement.

TEXT 23

prakṛtiḥ puruṣasyeha

dahyamānā tv ahar-niśam

tiro-bhavitrī śanakair

agner yonir ivāraṇiḥ

SYNONYMS

prakṛtiḥ-the influence of material nature; puruṣasya-of the living entity; iha-here; dahyamānā-being consumed; tu-but; ahaḥ-niśam-day and night; tiraḥ-bhavitrī-disappearing; śanakaiḥ-gradually; agneḥ-of fire; yoniḥ-the cause of appearance; iva-as; araṇiḥ-wooden sticks.

The influence of material nature has covered the living entity, and thus it is as if the living entity were always in a blazing fire. But by the process of seriously discharging devotional service, this influence can be removed, just as wooden sticks which cause a fire are themselves consumed by it.

Fire is conserved in wooden sticks, and when circumstances are favorable, the fire is ignited. But the wooden sticks which are the cause of the fire are also consumed by the fire if it is properly dealt with. Similarly, the living entity's conditional life of material existence is due to his desire to lord it over material nature and due to his envy of the Supreme Lord. Thus his main diseases are that he wants to be one with the Supreme Lord or he wants to become the lord of material nature. The karmīs try to utilize the resources of material nature and thus become its lord and enjoy sense gratification, and the jñānīs, the salvationists, who have become frustrated in enjoying the material resources, want to become one with the Supreme Personality of Godhead or merge into the impersonal effulgence. These two diseases are due to material contamination. Material contamination can be consumed by devotional service because in devotional service these two diseases, namely the desire to lord it over material nature and the desire to become one with the Supreme Lord, are absent. Therefore the cause of material existence is at once consumed by the careful discharge of devotional service in Kṛṣṇa consciousness.

A devotee in full Kṛṣṇa consciousness appears superficially to be a great karmī, always working, but the inner significance of the devotee's activities is that they are meant for the satisfaction of the Supreme Lord. This is called bhakti, or devotional service. Arjuna was apparently a fighter but when by his fighting he satisfied the senses of Lord Kṛṣṇa, he became a devotee. Since a devotee also engages in philosophical research to understand the Supreme Person as He is, his activities may thus appear to be like those of a mental speculator, but actually he is trying to understand the spiritual nature and transcendental activities. Thus although the tendency for philosophical speculation exists, the material effects of fruitive activities and empiric speculation do not, because this activity is meant for the Supreme Personality of Godhead.

TEXT 24

bhukta-bhogā parityaktā

dṛṣṭa-doṣā ca nityaśaḥ

neśvarasyāśubhaṁ dhatte

sve mahimni sthitasya ca

SYNONYMS

bhukta-enjoyed; bhogā-enjoyment; parityaktā-given up; dṛṣṭa-discovered; doṣā-faultiness; ca-and; nityaśaḥ-always; na-not; īśvarasya-of the independent; aśubham-harm; dhatte-she inflicts; sve mahimni-in his own glory; sthitasya-situated; ca-and.

By discovering the faultiness of his desiring to lord it over material nature and by therefore giving it up, the living entity becomes independent and stands in his own glory.

Because the living entity is not actually the enjoyer of the material resources, his attempt to lord it over material nature is, at the ultimate issue, frustrated. As a result of frustration, he desires more power than the ordinary living entity and thus wants to merge into the existence of the supreme enjoyer. In this way he develops a plan for greater enjoyment.

When one is actually situated in devotional service, that is his independent position. Less intelligent men cannot understand the position of the eternal servant of the Lord. Because the word "servant" is used, they become confused; they cannot understand that this servitude is not the servitude of this material world. To be the servant of the Lord is the greatest position. If one can understand this and can thus revive one's original nature of eternal servitorship of the Lord, one stands fully independent. A living entity's independence is lost by material contact. In the spiritual field he has full independence, and therefore there is no question of becoming dependent upon the three modes of material nature. This position is attained by a devotee, and therefore he gives up the tendency for material enjoyment after seeing its faultiness.

The difference between a devotee and an impersonalist is that an impersonalist tries to become one with the Supreme so that he can enjoy without impediment, whereas a devotee gives up the entire mentality of enjoying and engages in the transcendental loving service of the Lord. That is his constitutional glorified position. At that time he is īśvara, fully independent. The real īśvara or īśvaraḥ paramaḥ, the supreme īśvara, or supreme independent, is Kṛṣṇa. The living entity is īśvara only when engaged in the service of the Lord. In other words, transcendental pleasure derived from loving service to the Lord is actual independence.

TEXT 25

yathā hy apratibuddhasya

prasvāpo bahv-anartha-bhṛt

sa eva pratibuddhasya

na vai mohāya kalpate

SYNONYMS

yathā-as; hi-indeed; apratibuddhasya-of one who is sleeping; prasvāpaḥ-the dream; bahu-anartha-bhṛt-bearing many inauspicious things; saḥ eva-that very dream; pratibuddhasya-of one who is awake; na-not; vai-certainly; mohāya-for bewildering; kalpate-is capable.

In the dreaming state one's consciousness is almost covered, and one sees many inauspicious things, but when he is awakened and fully conscious, such inauspicious things cannot bewilder him.

In the condition of dreaming, when one's consciousness is almost covered, one may see many unfavorable things which cause disturbance or anxiety, but upon awakening, although he remembers what happened in the dream, he is not disturbed. Similarly the position of self-realization, or understanding of one's real relationship with the Supreme Lord, makes one completely satisfied, and the three modes of material nature, which are the cause of all disturbances, cannot affect him. In contaminated consciousness one sees everything to be for his own enjoyment, but in pure consciousness, or Kṛṣṇa consciousness, he sees that everything exists for the enjoyment of the supreme enjoyer. That is the difference between the dream state and wakefulness. The state of contaminated consciousness is compared to dream consciousness, and Kṛṣṇa consciousness is compared to the awakened stage of life. Actually, as stated in Bhagavad-gītā, the only absolute enjoyer is Kṛṣṇa. One who can understand that Kṛṣṇa is the proprietor of all the three worlds and that He is the friend of everyone is peaceful and independent. As long as a conditioned soul does not have this knowledge, he wants to be the enjoyer of everything; he wants to become a humanitarian or philanthropist and open hospitals and schools for his fellow human beings. This is all illusion, for one cannot benefit anyone by such material activities. If one wishes to benefit his fellow brother, he must awaken his dormant Kṛṣṇa consciousness. The Kṛṣṇa conscious position is that of pratibuddha, which means "pure consciousness."

TEXT 26

evaṁ vidita-tattvasya

prakṛtir mayi mānasam

yuñjato nāpakuruta

ātmārāmasya karhicit

SYNONYMS

evam-thus; vidita-tattvasya-to one who knows the Absolute Truth; prakṛtiḥ-material nature; mayi-on Me; mānasam-the mind; yuñjataḥ-fixing; na-not; apakurute-can do harm; ātma-ārāmasya-to one who rejoices in the self; karhicit-at any time.

The influence of material nature cannot harm an enlightened soul, even though he engages in material activities, because he knows the truth of the Absolute, and his mind is fixed on the Supreme Personality of Godhead.

Lord Kapila says that mayi mānasam, a devotee whose mind is always fixed upon the lotus feet of the Supreme Personality of Godhead, is called ātmārāma or vidita-tattva. Ātmārāma means "one who rejoices in the self," or "one who enjoys in the spiritual atmosphere." Ātmā, in the material sense, means the body or the mind, but when referring to one whose mind is fixed on the lotus feet of the Supreme Lord, ātmārāma means "one who is fixed in spiritual activities in relationship with the Supreme Soul." The Supreme Soul is the Personality of Godhead, and the individual soul is the living entity. When they engage in reciprocation of service and benediction, the living entity is said to be in the ātmārāma position. This ātmārāma position can be attained by one who knows the truth as it is. The truth is that the Supreme Personality of Godhead is the enjoyer and that the living entities are meant for His service and enjoyment. One who knows this truth, and who tries to engage all resources in the service of the Lord, escapes all material reactions and influences of the modes of material nature.

An example may be cited in this connection. Just as a materialist engages in constructing a big skyscraper, a devotee engages in constructing a big temple for Viṣṇu. Superficially, the skyscraper constructor and temple constructor are on the same level, for both are collecting wood, stone, iron and other building materials. But the person who constructs a skyscraper is a materialist, and the person who constructs a temple of Viṣṇu is ātmārāma. The materialist tries to satisfy himself in relation to his body by constructing a skyscraper, but the devotee tries to satisfy the Superself, the Supreme Personality of Godhead, by constructing the temple. Although both are engaged in the association of material activities, the devotee is liberated, and the materialist is conditioned. This is because the devotee, who is constructing the temple, has fixed his mind upon the Supreme Personality of Godhead, but the nondevotee, who is constructing the skyscraper, has his mind fixed in sense gratification. If, while performing any activity, even in material existence, one's mind is fixed upon the lotus feet of the Personality of Godhead, one will not be entangled or conditioned. The worker in devotional service, in full Kṛṣṇa consciousness, is always independent of the influence of material nature.

TEXT 27

yadaivam adhyātma-rataḥ

kālena bahu-janmanā

sarvatra jāta-vairāgya

ābrahma-bhuvanān muniḥ

SYNONYMS

yadā-when; evam-thus; adhyātma-rataḥ-engaged in self-realization; kālena-for many years; bahu-janmanā-for many births; sarvatra-everywhere; jāta-vairāgyaḥ-detachment is born; ā-brahma-bhuvanāt-up to Brahmaloka; muniḥ-a thoughtful person.

When a person thus engages in devotional service and self-realization for many, many years and births, he becomes completely reluctant to enjoy any one of the material planets, even up to the highest planet, which is known as Brahmaloka; he becomes fully developed in consciousness.

Anyone engaged in devotional service to the Supreme Personality of Godhead is known as a devotee, but there is a distinction between pure devotees and mixed devotees. A mixed devotee engages in devotional service for the spiritual benefit of being eternally engaged in the transcendental abode of the Lord in full bliss and knowledge. In material existence, when a devotee is not completely purified, he expects material benefit from the Lord in the form of relief from material miseries, or he wants material gain, advancement in knowledge of the relationship between the Supreme Personality of Godhead and the living entity, or knowledge as to the real nature of the Supreme Lord. When a person is transcendental to these conditions, he is called a pure devotee. He does not engage himself in the service of the Lord for any material benefit or for understanding of the Supreme Lord. His one interest is that he loves the Supreme Personality of Godhead, and he spontaneously engages in satisfying Him.

The highest example of pure devotional service is that of the gopīs in Vṛndāvana. They are not interested in understanding Kṛṣṇa, but only in loving Him. That platform of love is the pure state of devotional service. Unless one is advanced to this pure state of devotional service, there is a tendency to desire elevation to a higher material position. A mixed devotee may desire to enjoy a comfortable life on another planet with a greater span of life, such as on Brahmaloka. These are material desires, but because a mixed devotee engages in the service of the Lord, ultimately, after many, many lives of material enjoyment, he undoubtedly develops Kṛṣṇa consciousness, and the symptom of this Kṛṣṇa consciousness is that he is no longer interested in any sort of materially elevated life. He does not even aspire to become a personality like Lord Brahmā.

TEXTS 28–29

mad-bhaktaḥ pratibuddhārtho

mat-prasādena bhūyasā

niḥśreyasaṁ sva-saṁsthānaṁ

kaivalyākhyaṁ mad-āśrayam

prāpnotīhāñjasā dhīraḥ

sva-dṛśā cchinna-saṁśayaḥ

yad gatvā na nivarteta

yogī liṅgād vinirgame

SYNONYMS

mat-bhaktaḥ-My devotee; pratibuddha-arthaḥ-self-realized; mat-prasādena-by My causeless mercy; bhūyasā-unlimited; niḥśreyasam-the ultimate perfectional goal; sva-saṁsthānam-his abode; kaivalya-ākhyam-called kaivalya; mat-āśrayam-under My protection; prāpnoti-attains; iha-in this life; añjasā-truly; dhīraḥ-steady; sva-dṛśā-by knowledge of the self; chinna-saṁśayaḥ-freed from doubts; yat-to that abode; gatvā-having gone; na-never; nivarteta-comes back; yogī-the mystic devotee; liṅgāt-from the subtle and gross material bodies; vinirgame-after departing.

My devotee actually becomes self-realized by My unlimited causeless mercy, and thus, when freed from all doubts, he steadily progresses towards his destined abode, which is directly under the protection of My spiritual energy of unadulterated bliss. That is the ultimate perfectional goal of the living entity. After giving up the present material body, the mystic devotee goes to that transcendental abode and never comes back.

Actual self-realization means becoming a pure devotee of the Lord. The existence of a devotee implies the function of devotion and the object of devotion. Self-realization ultimately means to understand the Personality of Godhead and the living entities; to know the individual self and the reciprocal exchanges of loving service between the Supreme Personality of Godhead and the living entity is real self-realization. This cannot be attained by the impersonalists or other transcendentalists; they cannot understand the science of devotional service. Devotional service is revealed to the pure devotee by the unlimited causeless mercy of the Lord. This is especially spoken of here by the Lord-mat-prasādena, "by My special grace." This is also confirmed in Bhagavad-gītā. Only those who engage in devotional service with love and faith receive the necessary intelligence from the Supreme Personality of Godhead so that gradually and progressively they can advance to the abode of the Personality of Godhead.

Niḥśreyasa means "the ultimate destination." Sva-saṁsthāna indicates that the impersonalists have no particular place to stay. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikuṇṭhas, chief of which is Kṛṣṇaloka. Some devotees are elevated to the Vaikuṇṭha planets, and some are elevated to the planet Kṛṣṇaloka. According to the desire of the particular devotee, he is offered a particular abode, which is known as sva-saṁsthāna, his desired destination. By the grace of the Lord, the self-realized devotee engaged in devotional service understands his destination even while in the material body. He therefore performs his devotional activities steadily, without doubting, and after quitting his material body he at once reaches the destination for which he has prepared himself. After reaching that abode, he never comes back to this material world.

The words liṅgād vinirgame, which are used here, mean "after being freed from the two kinds of material bodies, subtle and gross." The subtle body is made of mind, intelligence, false ego and contaminated consciousness, and the gross body is made of five elements-earth, water, fire, air and ether. When one is transferred to the spiritual world, he gives up both the subtle and gross bodies of this material world. He enters the spiritual sky in his pure, spiritual body and is stationed in one of the spiritual planets. Although the impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets; as they desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord. The word sva-saṁsthānam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists, but those who want to associate with the Supreme Personality of Godhead in His transcendental form as Nārāyaṇa in the Vaikuṇṭhas, or with Kṛṣṇa in Kṛṣṇaloka, go to those abodes, wherefrom they never return.

TEXT 30

yadā na yogopacitāsu ceto

māyāsu siddhasya viṣajjate 'ṅga

ananya-hetuṣv atha me gatiḥ syād

ātyantikī yatra na mṛtyu-hāsaḥ

SYNONYMS

yadā-when; na-not; yoga-upacitāsu-to powers developed by yoga; cetaḥ-the attention; māyāsu-manifestations of māyā; siddhasya-of a perfect yogī; viṣajjate-is attracted; aṅga-My dear mother; ananya-hetuṣu-having no other cause; atha-then; me-to Me; gatiḥ-his progress; syāt-becomes; ātyantikī-unlimited; yatra-where; na-not; mṛtyu-hāsaḥ-power of death.

When a perfect yogī's attention is no longer attracted to the by-products of mystic powers, which are manifestations of the external energy, his progress towards Me becomes unlimited, and thus the power of death cannot overcome him.

Yogīs are generally attracted to the by-products of mystic yogic power, for they can become smaller than the smallest or greater than the greatest, achieve anything they desire, have power even to create a planet, or bring anyone they like under their subjection. Yogīs who have incomplete information of the result of devotional service are attracted by these powers, but these powers are material; they have nothing to do with spiritual progress. As other material powers are created by the material energy, mystic yogic powers are also material. A perfect yogīs mind is not attracted by any material power, but is simply attracted by unalloyed service to the Supreme Lord. For a devotee, the process of merging into the Brahman effulgence is considered to be hellish, and yogic power or the preliminary perfection of yogic power, to be able to control the senses, is automatically achieved. As for elevation to higher planets, a devotee considers this to be simply hallucinatory. A devotee's attention is concentrated only upon the eternal loving service of the Lord, and therefore the power of death has no influence over him. In such a devotional state, a perfect yogī can attain the status of immortal knowledge and bliss.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-seventh Chapter, of the Śrīmad-Bhāgavatam, entitled "Understanding Material Nature."

Chapter Twenty-eight

Kapila's Instructions on the Execution of Devotional Service

TEXT 1

śrī-bhagavān uvāca

yogasya lakṣaṇaṁ vakṣye

sabījasya nṛpātmaje

mano yenaiva vidhinā

prasannaṁ yāti sat-patham

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead said; yogasya-of the yoga system; lakṣaṇam-description; vakṣye-I shall explain; sabījasya-authorized; nṛpa-ātma-je-O daughter of the King; manaḥ-the mind; yena-by which; eva-certainly; vidhinā-by practice; prasannam-joyful; yāti-attains; sat-patham-the path of the Absolute Truth.

The Personality of Godhead said: My dear mother, O daughter of the King, now I shall explain to you the system of yoga, the object of which is to concentrate the mind. By practicing this system one can become joyful and progressively advance towards the path of the Absolute Truth.

The yoga process explained by Lord Kapiladeva in this chapter is authorized and standard, and therefore these instructions should be followed very carefully. To begin, the Lord says that by yoga practice one can make progress towards understanding the Absolute Truth, the Supreme Personality of Godhead. In the previous chapter it has been clearly stated that the desired result of yoga is not to achieve some wonderful mystic power. One should not be at all attracted by such mystic power, but should attain progressive realization on the path of understanding the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gītā, which states in the last verse of the Sixth Chapter that the greatest yogī is he who constantly thinks of Kṛṣṇa within himself, or he who is Kṛṣṇa conscious.

It is stated here that by following the system of yoga one can become joyful. Lord Kapila, the Personality of Godhead, who is the highest authority on yoga, here explains the yoga system known as aṣṭāṅga-yoga, which comprises eight different practices, namely yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. By all these stages of practice one must realize Lord Viṣṇu, who is the target of all yoga. There are so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga system as explained by Kapiladeva. Even Patañjali explains that the target of all yoga is Viṣṇu. Aṣṭāṅga-yoga is therefore part of Vaiṣṇava practice because its ultimate goal is realization of Viṣṇu. The achievement of success in yoga is not acquisition of mystic power, which is condemned in the previous chapter, but, rather, freedom from all material designations and situation in one's constitutional position. That is the ultimate achievement in yoga practice.

TEXT 2

sva-dharmācaraṇaṁ śaktyā

vidharmāc ca nivartanam

daivāl labdhena santoṣa

ātmavic-caraṇārcanam

SYNONYMS

sva-dharma-ācaraṇam-executing one's prescribed duties; śaktyā-to the best of one's ability; vidharmāt-unauthorized duties; ca-and; nivartanam-avoiding; daivāt-by the grace of the Lord; labdhena-with what is achieved; santoṣaḥ-satisfied; ātma-vit-of the self-realized soul; caraṇa-the feet; arcanam-worshiping.

One should execute his prescribed duties to the best of his ability and avoid performing duties not allotted to him. One should be satisfied with as much gain as he achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.

In this verse there are many important words which could be very elaborately explained, but we shall briefly discuss the important aspects of each. The final statement is ātmavic-caraṇārcanam. Ātma-vit means a self-realized soul or bona fide spiritual master. Unless one is self-realized and knows what his relationship with the Supersoul is, he cannot be a bona fide spiritual master. Here it is recommended that one should seek out a bona fide spiritual master and surrender unto him (arcanam), for by inquiring from and worshiping him one can learn spiritual activities.

The first recommendation is sva-dharmācaraṇam. As long as we have this material body there are various duties prescribed for us. Such duties are divided by a system of four social orders: brāhmaṇa, kṣatriya, vaiśya and śūdra. These particular duties are mentioned in the śāstra, and particularly in Bhagavad-gītā. Sva-dharmācaraṇam means that one must discharge the prescribed duties of his particular division of society faithfully and to the best of his ability. One should not accept another's duty. If one is born in a particular society or community, he should perform the prescribed duties for that particular division. If, however, one is fortunate enough to transcend the designation of birth in a particular society or community by being elevated to the standard of spiritual identity, then his sva-dharma, or duty, is solely that of serving the Supreme Personality of Godhead. The actual duty of one who is advanced in Kṛṣṇa consciousness is to serve the Lord. As long as one remains in the bodily concept of life, he may act according to the duties of social convention, but if one is elevated to the spiritual platform, he must simply serve the Supreme Lord; that is the real execution of sva-dharma.

TEXT 3

grāmya-dharma-nivṛttiś ca

mokṣa-dharma-ratis tathā

mita-medhyādanaṁ śaśvad

vivikta-kṣema-sevanam

SYNONYMS

grāmya-conventional; dharma-religious practice; nivṛttiḥ-ceasing; ca-and; mokṣa-for salvation; dharma-religious practice; ratiḥ-being attracted to; tathā-in that way; mita-little; medhya-pure; adanam-eating; śaśvat-always; vivikta-secluded; kṣema-peaceful; sevanam-dwelling.

One should cease performing conventional religious practices and should be attracted to those which lead to salvation. One should eat very frugally and should always remain secluded so that he can achieve the highest perfection of life.

It is recommended herein that religious practice for economic development or the satisfaction of sense desires should be avoided. Religious practices should be executed only to gain freedom from the clutches of material nature. It is stated in the beginning of Śrīmad-Bhāgavatam that the topmost religious practice is that by which one can attain to the transcendental devotional service of the Lord, without reason or cause. Such religious practice is never hampered by any impediments, and by its performance one actually becomes satisfied. Here this is recommended as mokṣa-dharma, religious practice for salvation, or transcendence of the clutches of material contamination. Generally people execute religious practices for economic development or sense gratification, but that is not recommended for one who wants to advance in yoga.

The next important phrase is mita-medhyādanam, which means that one should eat very frugally. It is recommended in the Vedic literatures that a yogī eat only half what he desires according to his hunger. If one is so hungry that he could devour one pound of foodstuffs, then instead of eating one pound, he should consume only half a pound and supplement this with four ounces of water; one fourth of the stomach should be left empty for passage of air in the stomach. If one eats in this manner, he will avoid indigestion and disease. The yogī should eat in this way, as recommended in the Śrīmad-Bhāgavatam and all other standard scriptures. The yogī should live in a secluded place, where his yoga practice will not be disturbed.

TEXT 4

ahiṁsā satyam asteyaṁ

yāvad-artha-parigrahaḥ

brahmacaryaṁ tapaḥ śaucaṁ

svādhyāyaḥ puruṣārcanam

SYNONYMS

ahiṁsā-nonviolence; satyam-truthfulness; asteyam-refraining from theft; yāvat-artha-as much as necessary; parigrahaḥ-possessing; brahmacaryam-celibacy; tapaḥ-austerity; śaucam-cleanliness; sva-adhyāyaḥ-study of the Vedas; puruṣa-arcanam-worship of the Supreme Personality of Godhead.

One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.

The word puruṣārcanam in this verse means worshiping the Supreme Personality of Godhead, especially the form of Lord Kṛṣṇa. In Bhagavad-gītā it is confirmed by Arjuna that Kṛṣṇa is the original puruṣa, or Personality of Godhead, puruṣaṁ śāśvatam. Therefore in yoga practice one not only must concentrate his mind on the person of Kṛṣṇa, but must also worship the form or Deity of Kṛṣṇa daily.

A brahmacārī practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom. So-called yogīs advertise that one can go on enjoying as one likes and simultaneously become a yogī, but this is totally unauthorized. It is very clearly explained here that one must observe celibacy. Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Kṛṣṇa consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Kṛṣṇa consciousness. Sex life should be restricted to persons who are married. A person whose sex life is restricted in marriage is also called a brahmacārī.

The word asteyam is also very important for a yogī. Asteyam means "to refrain from theft." In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief.

Svādhyāyaḥ means "reading the authorized Vedic scriptures." Even if one is not Kṛṣṇa conscious and is practicing the yoga system, he must read standard Vedic literatures in order to understand. Performance of yoga alone is not sufficient. Narottama dāsa Ṭhākura, a great devotee and ācārya in the Gauḍīya Vaiṣṇava-sampradāya, says that all spiritual activities should be understood from three sources, namely saintly persons, standard scriptures and the spiritual master. These three guides are very important for progress in spiritual life. The spiritual master prescribes standard literature for the prosecution of the yoga of devotional service, and he himself speaks only from scriptural reference. Therefore reading standard scriptures is necessary for executing yoga. Practicing yoga without reading the standard literatures is simply a waste of time.

TEXT 5

maunaṁ sad-āsana-jayaḥ

sthairyaṁ prāṇa-jayaḥ śanaiḥ

pratyāhāraś cendriyāṇāṁ

viṣayān manasā hṛdi

SYNONYMS

maunam-silence; sat-good; āsana-yogic postures; jayaḥ-controlling; sthairyam-steadiness; prāṇa-jayaḥ-controlling the vital air; śanaiḥ-gradually; pratyāhāraḥ-withdrawal; ca-and; indriyāṇām-of the senses; viṣayāt-from the sense objects; manasā-with the mind; hṛdi-on the heart.

One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart.

The yogic practices in general and haṭha-yoga in particular are not ends in themselves; they are means to the end of attaining steadiness. First one must be able to sit properly, and then the mind and attention will become steady enough for practicing yoga. Gradually, one must control the circulation of vital air, and with such control he will be able to withdraw the senses from sense objects. In the previous verse it is stated that one must observe celibacy. The most important aspect of sense control is controlling sex life. That is called brahmacarya. By practicing the different sitting postures and controlling the vital air, one can control and restrain the senses from unrestricted sense enjoyment.

TEXT 6

sva-dhiṣṇyānām eka-deśe

manasā prāṇa-dhāraṇam

vaikuṇṭha-līlābhidhyānaṁ

samādhānaṁ tathātmanaḥ

SYNONYMS

sva-dhiṣṇyānām-within the vital air circles; eka-deśe-in one spot; manasā-with the mind; prāṇa-the vital air; dhāraṇam-fixing; vaikuṇṭha-līlā-on the pastimes of the Supreme Personality of Godhead; abhidhyānam-concentration; samādhānam-samādhi; tathā-thus; ātmanaḥ-of the mind.

Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating one's mind on the transcendental pastimes of the Supreme Personality of Godhead, is called samādhi, or samādhāna, of the mind.

There are six circles of vital air circulation within the body. The first circle is within the belly, the second circle is in the area of the heart, the third is in the area of the lungs, the fourth is on the palate, the fifth is between the eyebrows, and the highest, the sixth circle, is above the brain. One has to fix his mind and the circulation of the vital air and thus think of the transcendental pastimes of the Supreme Lord. It is never mentioned that one should concentrate on the impersonal or void. It is clearly stated, vaikuṇṭha-līlā. Līlā means "pastimes." Unless the Absolute Truth, the personality of Godhead, has transcendental activities, where is the scope for thinking of these pastimes? It is through the processes of devotional service, chanting and hearing of the pastimes of the Supreme Personality of Godhead, that one can achieve this concentration. As described in the Śrīmad-Bhāgavatam, the Lord appears and disappears according to His relationships with different devotees. The Vedic literatures contain many narrations of the Lord's pastimes, including the Battle of Kurukṣetra and historical facts relating to the life and precepts of devotees like Prahlāda Mahārāja, Dhruva Mahārāja and Ambarīṣa Mahārāja. One need only concentrate his mind on one such narration and become always absorbed in its thought. Then he will be in samādhi. Samādhi is not an artificial bodily state; it is the state achieved when the mind is virtually absorbed in thoughts of the Supreme Personality of Godhead.

TEXT 7

etair anyaiś ca pathibhir

mano duṣṭam asat-patham

buddhyā yuñjīta śanakair

jita-prāṇo hy atandritaḥ

SYNONYMS

etaiḥ-by these; anyaiḥ-by other; ca-and; pathibhiḥ-processes; manaḥ-the mind; duṣṭam-contaminated; asat-patham-on the path of material enjoyment; buddhyā-by the intelligence; yuñjīta-one must control; śanakaiḥ-gradually; jita-prāṇaḥ-the life air being fixed; hi-indeed; atandritaḥ-alert.

By these processes, or any other true process, one must control the contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix himself in thought of the Supreme Personality of Godhead.

Etair anyaiś ca. The general yoga process entails observing the rules and regulations, practicing the different sitting postures, concentrating the mind on the vital circulation of the air and then thinking of the Supreme Personality of Godhead in His Vaikuṇṭha pastimes. This is the general process of yoga. This same concentration can be achieved by other recommended processes, and therefore anyaiś ca, other methods, also can be applied. The essential point is that the mind, which is contaminated by material attraction, has to be bridled and concentrated on the Supreme Personality of Godhead. It cannot be fixed on something void or impersonal. For this reason, so-called yoga practices of voidism and impersonalism are not recommended in any standard yoga-śāstra. The real yogī is the devotee because his mind is always concentrated on the pastimes of Lord Kṛṣṇa. Therefore Kṛṣṇa consciousness is the topmost yoga system.

TEXT 8

śucau deśe pratiṣṭhāpya

vijitāsana āsanam

tasmin svasti samāsīna

ṛju-kāyaḥ samabhyaset

SYNONYMS

śucau deśe-in a sanctified place; pratiṣṭhāpya-after placing; vijita-āsanaḥ-controlling the sitting postures; āsanam-a seat; tasmin-in that place; svasti samāsīnaḥ-sitting in an easy posture; ṛju-kāyaḥ-keeping the body erect; samabhyaset-one should practice.

After controlling one's mind and sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.

Sitting in an easy posture is called svasti samāsīnaḥ. It is recommended in the yoga scripture that one should put the soles of the feet between the two thighs and ankles and sit straight; that posture will help one to concentrate his mind on the Supreme Personality of Godhead. This very process is also recommended in Bhagavad-gītā, Sixth Chapter. It is further suggested that one sit in a secluded, sanctified spot. The seat should consist of deerskin and kuśa grass, topped with cotton.

TEXT 9

prāṇasya śodhayen mārgaṁ

pūra-kumbhaka-recakaiḥ

pratikūlena vā cittaṁ

yathā sthiram acañcalam

SYNONYMS

prāṇasya-of vital air; śodhayet-one should clear; mārgam-the passage; pūra-kumbhaka-recakaiḥ-by inhaling, retaining and exhaling; pratikūlena-by reversing; vā-or; cittam-the mind; yathā-so that; sthiram-steady; acañcalam-free from disturbances.

The yogī should clear the passage of vital air by breathing in the following manner: first he should inhale very deeply, then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale, then hold the breath outside, and finally inhale. This is done so that the mind may become steady and free from external disturbances.

These breathing exercises are performed to control the mind and fix it on the Supreme Personality of Godhead. Sa vai manaḥ kṛṣṇa-padāravindayoḥ: the devotee Ambarīṣa Mahārāja fixed his mind on the lotus feet of Kṛṣṇa twenty-four hours a day. The process of Kṛṣṇa consciousness is to chant Hare Kṛṣṇa and to hear the sound attentively so that the mind is fixed upon the transcendental vibration of Kṛṣṇa's name, which is nondifferent from Kṛṣṇa the personality. The real purpose of controlling the mind by the prescribed method of clearing the passage of the life air is achieved immediately if one fixes his mind directly on the lotus feet of Kṛṣṇa. The haṭha-yoga system, or breathing system, is especially recommended for those who are very absorbed in the concept of bodily existence, but one who can perform the simple process of chanting Hare Kṛṣṇa can fix the mind more easily.

Three different activities are recommended for clearing the passage of breath: pūraka, kumbhaka and recaka. Inhaling the breath is called pūraka, sustaining it within is called kumbhaka, and finally exhaling it is called recaka. These recommended processes can also be performed in the reverse order. After exhaling, one can keep the air outside for some time and then inhale. The nerves through which inhalation and exhalation are conducted are technically called iḍā and piṅgalā. The ultimate purpose of clearing the iḍā and piṅgalā passages is to divert the mind from material enjoyment. As stated in Bhagavad-gītā, one's mind is his enemy, and one's mind is also his friend; its position varies according to the different dealings of the living entity. If we divert our mind to thoughts of material enjoyment, then our mind becomes an enemy, and if we concentrate our mind on the lotus feet of Kṛṣṇa, then our mind is a friend. By the yoga system of pūraka, kumbhaka and recaka or by directly fixing the mind on the sound vibration of Kṛṣṇa or on the form of Kṛṣṇa, the same purpose is achieved. In Bhagavad-gītā it is said that one must practice the breathing exercise (abhyāsa-yoga-yuktena [Bg. 8.8]). by virtue of these processes of control, the mind cannot wander to external thoughts (cetasā nānya-gāminā). Thus one can fix his mind constantly on the Supreme Personality of Godhead and can attain (yāti) Him.

Practicing the yoga system of exercise and breath control is very difficult for a person in this age, and therefore Lord Caitanya recommended, kīrtanīyaḥ sadā hariḥ: [Cc. adi 17.31] one should always chant the holy name of the Supreme Lord, Kṛṣṇa, because Kṛṣṇa is the most suitable name of the Supreme Personality of Godhead. The name Kṛṣṇa and the Supreme Person Kṛṣṇa are nondifferent. Therefore, if one concentrates his mind on hearing and chanting Hare Kṛṣṇa, the same result is achieved.

TEXT 10

mano 'cirāt syād virajaṁ

jita-śvāsasya yoginaḥ

vāyv-agnibhyāṁ yathā lohaṁ

dhmātaṁ tyajati vai malam

SYNONYMS

manaḥ-the mind; acirāt-soon; syāt-can be; virajam-free from disturbances; jita-śvāsasya-whose breathing is controlled; yoginaḥ-of the yogī; vāyu-agnibhyām-by air and fire; yathā-just as; loham-gold; dhmātam-fanned; tyajati-becomes freed from; vai-certainly; malam-impurity.

The yogīs who practice such breathing exercises are very soon freed from all mental disturbances, just as gold, when put into fire and fanned with air, becomes free from all impurities.

This process of purifying the mind is also recommended by Lord Caitanya; He says that one should chant Hare Kṛṣṇa. He says further, paraṁ vijayate: "All glories to Śrī Kṛṣṇa saṅkīrtana!" All glories are given to the chanting of the holy names of Kṛṣṇa because as soon as one begins this process of chanting, the mind becomes purified. Ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] by chanting the holy name of Kṛṣṇa one is cleansed of the dirt that accumulates in the mind. One can purify the mind either by the breathing process or by the chanting process, just as one can purify gold by putting it in a fire and fanning it with a bellows.

TEXT 11

prāṇāyāmair dahed doṣān

dhāraṇābhiś ca kilbiṣān

pratyāhāreṇa saṁsargān

dhyānenānīśvarān guṇān

SYNONYMS

prāṇāyāmaiḥ-by practice of prāṇāyāma; dahet-one can eradicate; doṣān-contaminations; dhāraṇābhiḥ-by concentrating the mind; ca-and; kilbiṣān-sinful activities; pratyāhāreṇa-by restraining the senses; saṁsargān-material association; dhyānena-by meditating; anīśvarān guṇān-the modes of material nature.

By practicing the process of prāṇāyāma, one can eradicate the contamination of his physiological condition, and by concentrating the mind one can become free from all sinful activities. By restraining the senses one can free himself from material association, and by meditating on the Supreme Personality of Godhead one can become free from the three modes of material attachment.

According to Āyur-vedic medical science the three items kapha, pitta and vāyu (phlegm, bile and air) maintain the physiological condition of the body. Modern medical science does not accept this physiological analysis as valid, but the ancient Āyur-vedic process of treatment is based upon these items. Āyur-vedic treatment concerns itself with the cause of these three elements, which are mentioned in many places in the Bhāgavatam as the basic conditions of the body. Here it is recommended that by practicing the breathing process of prāṇāyāma one can be released from contamination created by the principal physiological elements, by concentrating the mind one can become free from sinful activities, and by withdrawing the senses one can free himself from material association.

Ultimately, one has to meditate on the Supreme Personality of Godhead in order to be elevated to the transcendental position where he is no longer affected by the three modes of material nature. It is also confirmed in Bhagavad-gītā that one who engages himself in unalloyed devotional service at once becomes transcendental to the three modes of material nature and immediately realizes his identification with Brahman. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. For every item in the yoga system there is a parallel activity in bhakti-yoga, but the practice of bhakti-yoga is easier for this age. What was introduced by Lord Caitanya is not a new interpretation. Bhakti-yoga is a feasible process that begins with chanting and hearing. Bhakti-yoga and other yogas have as their ultimate goal the same Personality of Godhead, but one is practical, and the others are difficult. One has to purify his physiological condition by concentration and by restraint of the senses; then he can fix his mind upon the Supreme Personality of Godhead. That is called samādhi.

TEXT 12

yadā manaḥ svaṁ virajaṁ

yogena susamāhitam

kāṣṭhāṁ bhagavato dhyāyet

sva-nāsāgrāvalokanaḥ

SYNONYMS

yadā-when; manaḥ-the mind; svam-own; virajam-purified; yogena-by yoga practice; su-samāhitam-controlled; kāṣṭhām-the plenary expansion; bhagavataḥ-of the Supreme Personality of Godhead; dhyāyet-one should meditate upon; sva-nāsā-agra-the tip of one's nose; avalokanaḥ-looking at.

When the mind is perfectly purified by this practice of yoga, one should concentrate on the tip of the nose with half-closed eyes and see the form of the Supreme Personality of Godhead.

It is clearly mentioned here that one has to meditate upon the expansion of Viṣṇu. The word kaṣṭhām refers to Paramātmā, the expansion of the expansion of Viṣṇu. Bhagavataḥ refers to Lord Viṣṇu, the Supreme Personality of Godhead. The Supreme Godhead is Kṛṣṇa; from Him comes the first expansion, Baladeva, and from Baladeva come Saṅkarṣaṇa, Aniruddha and many other forms, followed by the puruṣa-avatāras. As mentioned in the previous verses (puruṣārcanam), this puruṣa is represented as the Paramātmā, or Supersoul. A description of the Supersoul, upon whom one must meditate, will be given in the following verses. In this verse it is clearly stated that one must meditate by fixing the vision on the tip of the nose and concentrating one's mind on the kalā, or the plenary expansion, of Viṣṇu.

TEXT 13

prasanna-vadanāmbhojaṁ

padma-garbhāruṇekṣaṇam

nīlotpala-dala-śyāmaṁ

śaṅkha-cakra-gadā-dharam

SYNONYMS

prasanna-cheerful; vadana-countenance; ambhojam-lotuslike; padma-garbha-the interior of a lotus; aruṇa-ruddy; īkṣaṇam-with eyes; nīla-utpala-blue lotus; dala-petals; śyāmam-swarthy; śaṅkha-conch; cakra-discus; gadā-club; dharam-bearing.

The Supreme Personality of Godhead has a cheerful, lotuslike countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.

It is definitely recommended herein that one concentrate his mind upon the form of Viṣṇu. There are twelve different forms of Viṣṇu, which are described in Teachings of Lord Caitanya. One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful, as described in this verse. Bhagavad-gītā states that meditation on the impersonal or void features is very troublesome to the meditator. Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible. Bhagavad-gītā also confirms that one should concentrate his mind on the personality of Godhead.

The color of the Personality of Godhead, Kṛṣṇa, is described here as nīlotpala-dala, meaning that it is like that of a lotus flower with petals tinted blue and white. People always ask why Kṛṣṇa is blue. The color of the Lord has not been imagined by an artist. It is described in authoritative scripture. In the Brahma-saṁhitā also, the color of Kṛṣṇa's body is compared to that of a bluish cloud. The color of the Lord is not poetical imagination. There are authoritative descriptions in the Brahma-saṁhitā, Śrīmad-Bhāgavatam, Bhagavad-gītā and many of the purāṇas of the Lord's body, His weapons and all other paraphernalia. The Lord's appearance is described here as padma-garbhāruṇekṣaṇam. His eyes resemble the inside of a lotus flower, and in His four hands He holds the four symbols: conchshell, discus, mace and lotus.

TEXT 14

lasat-paṅkaja-kiñjalka-

pīta-kauśeya-vāsasam

śrīvatsa-vakṣasaṁ bhrājat

kaustubhāmukta-kandharam

SYNONYMS

lasat-shining; paṅkaja-of a lotus; kiñjalka-filaments; pīta-yellow; kauśeya-silk cloth; vāsasam-whose garment; śrīvatsa-bearing the mark of Śrīvatsa; vakṣasam-breast; bhrājat-brilliant; kaustubha-Kaustubha gem; āmukta-put on; kandharam-His neck.

His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of Śrīvatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck.

The exact color of the garment of the Supreme Lord is described as saffron-yellow, just like the pollen of a lotus flower. The Kaustubha gem hanging on His chest is also described. His neck is beautifully decorated with jewels and pearls. The Lord is full in six opulences, one of which is wealth. He is very richly dressed with valuable jewels which are not visible within this material world.

TEXT 15

matta-dvirepha-kalayā

parītaṁ vana-mālayā

parārdhya-hāra-valaya-

kirīṭāṅgada-nūpuram

SYNONYMS

matta-intoxicated; dvi-repha-with bees; kalayā-humming; parītam-garlanded; vana-mālayā-with a garland of forest flowers; parārdhya-priceless; hāra-pearl necklace; valaya-bracelets; kirīṭa-a crown; aṅgada-armlets; nūpuram-anklets.

He also wears around His neck a garland of attractive sylvan flowers, and a swarm of bees, intoxicated by its delicious fragrance, hums about the garland. He is further superbly adorned with a pearl necklace, a crown and pairs of armlets, bracelets and anklets.

From this description it appears that the flower garland of the Supreme Personality of Godhead is fresh. Actually, in Vaikuṇṭha, or the spiritual sky, there is nothing but freshness. Even the flowers picked from the trees and plants remain fresh, for everything in the spiritual sky retains its originality and does not fade. The fragrance of the flowers picked from the trees and made into garlands does not fade, for both the trees and the flowers are spiritual. When the flower is taken from the tree, it remains the same; it does not lose its aroma. The bees are equally attracted to the flowers whether they are on the garland or on the trees. The significance of spirituality is that everything is eternal and inexhaustible. Everything taken from everything remains everything, or, as has been stated, in the spiritual world one minus one equals one, and one plus one equals one. The bees hum around the fresh flowers, and their sweet sound is enjoyed by the Lord. The Lord's bangles, necklace, crown and anklets are all bedecked with invaluable jewels. Since the jewels and pearls are spiritual, there is no material calculation of their value.

TEXT 16

kāñcī-guṇollasac-chroṇiṁ

hṛdayāmbhoja-viṣṭaram

darśanīyatamaṁ śāntaṁ

mano-nayana-vardhanam

SYNONYMS

kāñcī-girdle; guṇa-quality; ullasat-brilliant; śroṇim-His loins and hips; hṛdaya-heart; ambhoja-lotus; viṣṭaram-whose seat; darśanīya-tamam-most charming to look at; śāntam-serene; manaḥ-minds, hearts; nayana-eyes; vardhanam-gladdening.

His loins and hips encircled by a girdle, He stands on the lotus of His devotee's heart. He is most charming to look at, and His serene aspect gladdens the eyes and souls of the devotees who behold Him.

The word darśanīyatamam, which is used in this verse, means that the Lord is so beautiful that the devotee-yogī does not wish to see anything else. His desire to see beautiful objects is completely satisfied by the sight of the Lord. In the material world we want to see beauty, but the desire is never satisfied. Because of material contamination, all the propensities we feel in the material world are ever unsatisfied. But when our desires to see, hear, touch, etc., are dovetailed for the satisfaction of the Supreme Personality of Godhead, they are on the level of the topmost perfection.

Although the Supreme Personality of Godhead in His eternal form is so beautiful and pleasing to the heart of the devotee, He does not attract the impersonalists, who want to meditate on His impersonal aspect. Such impersonal meditation is simply fruitless labor. The actual yogīs, with half-closed eyes, fix on the form of the Supreme Personality of Godhead, not upon anything void or impersonal.

TEXT 17

apīcya-darśanaṁ śaśvat

sarva-loka-namaskṛtam

santaṁ vayasi kaiśore

bhṛtyānugraha-kātaram

SYNONYMS

apīcya-darśanam-very beautiful to see; śaśvat-eternal; sarva-loka-by all the inhabitants of every planet; namaḥ-kṛtam-worshipable; santam-situated; vayasi-in youth; kaiśore-in boyhood; bhṛtya-upon His devotee; anugraha-to bestow blessings; kātaram-eager.

The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of every planet. He is ever youthful and always eager to bestow His blessing upon His devotees.

The word sarva-loka-namaskṛtam means that He is worshipable by everyone on every planet. There are innumerable planets in the material world and innumerable planets in the spiritual world as well. On each planet there are innumerable inhabitants who worship the Lord, for the Lord is worshipable by all but the impersonalists. The Supreme Lord is very beautiful. The word śaśvat is significant. It is not that He appears beautiful to the devotees but is ultimately impersonal. Śaśvat means "ever existing." That beauty is not temporary. It is ever existing-He is always youthful. In the Brahma-saṁhitā (5.33) it is also stated: advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. The original person is one without a second, yet He never appears old; He always appears as ever fresh as a blooming youth.

The Lord's facial expression always indicates that He is ready to show favor and benediction to the devotees; for the nondevotees, however, He is silent. As stated in Bhagavad-gītā, although He acts equally to everyone because He is the Supreme Personality of Godhead and because all living entities are His sons, He is especially inclined to those engaged in devotional service. The same fact is confirmed here: He is always anxious to show favor to the devotees. Just as the devotees are always eager to render service unto the Supreme Personality of Godhead, the Lord is also very eager to bestow benediction upon the pure devotees.

TEXT 18

kīrtanya-tīrtha-yaśasaṁ

puṇya-śloka-yaśaskaram

dhyāyed devaṁ samagrāṅgaṁ

yāvan na cyavate manaḥ

SYNONYMS

kīrtanya-worth singing; tīrtha-yaśasam-the glories of the Lord; puṇya-śloka-of the devotees; yaśaḥ-karam-enhancing the glory; dhyāyet-one should meditate; devam-upon the Lord; samagra-aṅgam-all the limbs; yāvat-as much as; na-not; cyavate-deviates; manaḥ-the mind.

The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.

One has to fix his mind on the Supreme Personality of Godhead constantly. When one is accustomed to thinking of one of the innumerable forms of the Lord-Kṛṣṇa, Viṣṇu, Rāma, Nārāyaṇa, etc.-he has reached the perfection of yoga. This is confirmed in the Brahma-saṁhitā: a person who has developed pure love for the Lord, and whose eyes are smeared with the ointment of transcendental loving exchange, always sees within his heart the Supreme Personality of Godhead. The devotees especially see the Lord in the beautiful blackish form of Śyāmasundara. That is the perfection of yoga. This yoga system should be continued until the mind does not vacillate for a moment. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: the form of Viṣṇu is the highest individuality and is always visible to sages and saintly persons.

The same purpose is served when a devotee worships the form of the Lord in the temple. There is no difference between devotional service in the temple and meditation on the form of the Lord, since the form of the Lord is the same whether He appears within the mind or in some concrete element. There are eight kinds of forms recommended for the devotees to see. The forms may be made out of sand, clay, wood or stone, they may be contemplated within the mind or made of jewels, metal or painted colors, but all the forms are of the same value. It is not that one who meditates on the form within the mind sees differently from one who worships the form in the temple. The Supreme Personality of Godhead is absolute, and there is therefore no difference between the two. The impersonalists, who desire to disregard the eternal form of the Lord, imagine some round figure. They especially prefer the oṁkāra, which also has form. In Bhagavad-gītā it is stated that oṁkāra is the letter form of the Lord. Similarly, there are statue forms and painting forms of the Lord.

Another significant word in this verse is puṇya-śloka-yaśaskaram. The devotee is called puṇya-śloka. As one becomes purified by chanting the holy name of the Lord, so one can become purified simply by chanting the name of a holy devotee. The pure devotee of the Lord and the Lord Himself are nondifferent. It is sometimes feasible to chant the name of a holy devotee. This is a very sanctified process. Lord Caitanya was once chanting the holy names of the gopīs when His students criticized Him: "Why are You chanting the names of the gopīs? Why not 'Kṛṣṇa'?" Lord Caitanya was irritated by the criticism, and so there was some misunderstanding between Him and His students. He wanted to chastise them for desiring to instruct Him on the transcendental process of chanting.

The beauty of the Lord is that the devotees who are connected with His activities are also glorified. Arjuna, Prahlāda, Janaka Mahārāja, Bali Mahārāja and many other devotees were not even in the renounced order of life, but were householders. Some of them, such as Prahlāda Mahārāja and Bali Mahārāja, were born of demoniac families. Prahlāda Mahārāja's father was a demon, and Bali Mahārāja was the grandson of Prahlāda Mahārāja, but still they have become famous because of their association with the Lord. Anyone who is eternally associated with the Lord is glorified with the Lord. The conclusion is that a perfect yogī should always be accustomed to seeing the form of the Lord, and unless the mind is fixed in that way, he should continue practicing yoga.

TEXT 19

sthitaṁ vrajantam āsīnaṁ

śayānaṁ vā guhāśayam

prekṣaṇīyehitaṁ dhyāyec

chuddha-bhāvena cetasā

SYNONYMS

sthitam-standing; vrajantam-moving; āsīnam-sitting; śayānam-lying down; vā-or; guhā-āśayam-the Lord dwelling in the heart; prekṣaṇīya-beautiful; īhitam-pastimes; dhyāyet-he should visualize; śuddha-bhāvena-pure; cetasā-by the mind.

Thus always merged in devotional service, the yogī visualizes the Lord standing, moving, lying down or sitting within him, for the pastimes of the Supreme Lord are always beautiful and attractive.

The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends. Hearing includes applying the mind. In this age of Kali-yuga, Lord Caitanya has recommended that one should always engage in chanting and hearing Bhagavad-gītā. The Lord also says that the mahātmās, or great souls, always engage in the process of chanting the glories of the Lord, and just by hearing, others derive the same benefit. Yoga necessitates meditation on the transcendental pastimes of the Lord, whether He is standing, moving, lying down, etc.

TEXT 20

tasmiḹ labdha-padaṁ cittaṁ

sarvāvayava-saṁsthitam

vilakṣyaikatra saṁyujyād

aṅge bhagavato muniḥ

SYNONYMS

tasmin-on the form of the Lord; labdha-padam-fixed; cittam-the mind; sarva-all; avayava-limbs; saṁsthitam-fixed upon; vilakṣya-having distinguished; ekatra-in one place; saṁyujyāt-should fix the mind; aṅge-on each limb; bhagavataḥ-of the Lord; muniḥ-the sage.

In fixing his mind on the eternal form of the Lord, the yogī should not take a collective view of all His limbs, but should fix the mind on each individual limb of the Lord.

The word muni is very significant. Muni means one who is very expert in mental speculation or in thinking, feeling and willing. He is not mentioned here as a devotee or yogī. Those who try to meditate on the form of the Lord are called munis, or less intelligent, whereas those who render actual service to the Lord are called bhakti-yogīs. The thought process described below is for the education of the muni. In order to convince the yogī that the Absolute Truth, or Supreme Personality of Godhead, is never impersonal at any time, the following verses prescribe observing the Lord in His personal form, limb after limb. To think of the Lord as a whole may sometimes be impersonal; therefore, it is recommended here that one first think of His lotus feet, then His ankles, then the thighs, then the waist, then the chest, then the neck, then the face and so on. One should begin from the lotus feet and gradually rise to the upper limbs of the transcendental body of the Lord.

TEXT 21

sañcintayed bhagavataś caraṇāravindaṁ

vajrāṅkuśa-dhvaja-saroruha-lāñchanāḍhyam

uttuṅga-rakta-vilasan-nakha-cakravāla-

jyotsnābhir āhata-mahad-dhṛdayāndhakāram

SYNONYMS

sañcintayet-he should concentrate; bhagavataḥ-of the Lord; caraṇa-aravindam-on the lotus feet; vajra-thunderbolt; aṅkuśa-goad (rod for driving elephants); dhvaja-banner; saroruha-lotus; lāñchana-marks; āḍhyam-adorned with; uttuṅga-prominent; rakta-red; vilasat-brilliant; nakha-nails; cakravāla-the circle of the moon; jyotsnābhiḥ-with splendor; āhata-dispelled; mahat-thick; hṛdaya-of the heart; andhakāram-darkness.

The devotee should first concentrate his mind on the Lord's lotus feet, which are adorned with the marks of a thunderbolt, a goad, a banner and a lotus. The splendor of their beautiful ruby nails resembles the orbit of the moon and dispels the thick gloom of one's heart.

The Māyāvādī says that because one is unable to fix his mind on the impersonal existence of the Absolute Truth, one can imagine any form he likes and fix his mind on that imaginary form; but such a process is not recommended here. Imagination is always imagination and results only in further imagination.

A concrete description of the eternal form of the Lord is given here. The Lord's sole is depicted with distinctive lines resembling a thunderbolt, a flag, a lotus flower and a goad. The luster of His toenails, which are brilliantly prominent, resembles the light of the moon. If a yogī looks upon the marks of the Lord's sole and on the blazing brilliance of His nails, then he can be freed from the darkness of ignorance in material existence. This liberation is not achieved by mental speculation, but by seeing the light emanating from the lustrous toenails of the Lord. In other words, one has to fix his mind first on the lotus feet of the Lord if he wants to be freed from the darkness of ignorance in material existence.

TEXT 22

yac-chauca-niḥsṛta-sarit-pravarodakena

tīrthena mūrdhny adhikṛtena śivaḥ śivo 'bhūt

dhyātur manaḥ-śamala-śaila-nisṛṣṭa-vajraṁ

dhyāyec ciraṁ bhagavataś caraṇāravindam

SYNONYMS

yat-the Lord's lotus feet; śauca-washing; niḥsṛta-gone forth; sarit-pravara-of the Ganges; udakena-by the water; tīrthena-holy; mūrdhni-on his head; adhikṛtena-borne; śivaḥ-Lord Śiva; śivaḥ-auspicious; abhūt-became; dhyātuḥ-of the meditator; manaḥ-in the mind; śamala-śaila-the mountain of sin; nisṛṣṭa-hurled; vajram-thunderbolt; dhyāyet-one should meditate; ciram-for a long time; bhagavataḥ-of the Lord; caraṇa-aravindam-on the lotus feet.

The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.

In this verse the position of Lord Śiva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Viṣṇu or Lord Śiva or the goddess Durgā or their son Gaṇeśa. But actually the Supreme Personality of Godhead is the supreme master of everyone. In the Caitanya-caritāmṛta (Ādi 5.142) it is said, ekale īśvara kṛṣṇa, ara saba bhṛtya: the Supreme Lord is Kṛṣṇa, and everyone else, including Lord Śiva and Lord Brahmā-not to mention other demigods-is a servant of Kṛṣṇa. The same principle is described here. Lord Śiva is important because he is holding on his head the holy Ganges water, which has its origin in the foot-wash of Lord Viṣṇu. In the Hari-bhakti-vilāsa, by Sanātana Gosvāmī, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Śiva and Lord Brahmā, on the same level, at once becomes a pāṣaṇḍī, or atheist. We should never consider that the Supreme Lord Viṣṇu and the demigods are on an equal footing.

Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.

It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else. Another significant phrase in this verse is śivaḥ śivo 'bhūt. By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.

TEXT 23

jānu-dvayaṁ jalaja-locanayā jananyā

lakṣmyākhilasya sura-vanditayā vidhātuḥ

ūrvor nidhāya kara-pallava-rociṣā yat

saṁlālitaṁ hṛdi vibhor abhavasya kuryāt

SYNONYMS

jānu-dvayam-up to the knees; jalaja-locanayā-lotus-eyed; jananyā-mother; lakṣmyā-by Lakṣmī; akhilasya-of the entire universe; sura-vanditayā-worshiped by the demigods; vidhātuḥ-of Brahmā; ūrvoḥ-at the thighs; nidhāya-having placed; kara-pallava-rociṣā-with her lustrous fingers; yat-which; saṁlālitam-massaged; hṛdi-in the heart; vibhoḥ-of the Lord; abhavasya-transcendental to material existence; kuryāt-one should meditate.

The yogī should fix in his heart the activities of Lakṣmī, the goddess of fortune, who is worshiped by all demigods and is the mother of the supreme person, Brahmā. She can always be found massaging the legs and thighs of the transcendental Lord, very carefully serving Him in this way.

Brahmā is the appointed lord of the universe. Because his father is Garbhodakaśāyī Viṣṇu, Lakṣmī, the goddess of fortune, is automatically his mother. Lakṣmījī is worshiped by all demigods and by the inhabitants of other planets as well. Human beings are also eager to receive favor from the goddess of fortune. Lakṣmī is always engaged in massaging the legs and thighs of the Supreme Personality of Godhead Nārāyaṇa, who is lying on the ocean of Garbha within the universe. Brahmā is described here as the son of the goddess of fortune, but actually he was not born of her womb. Brahmā takes his birth from the abdomen of the Lord Himself. A lotus flower grows from the abdomen of Garbhodakaśāyī Viṣṇu, and Brahmā is born there. Therefore Lakṣmījī's massaging of the thighs of the Lord should not be taken as the behavior of an ordinary wife. The Lord is transcendental to the behavior of the ordinary male and female. The word abhavasya is very significant, for it indicates that He could produce Brahmā without the assistance of the goddess of fortune.

Since transcendental behavior is different from mundane behavior, it should not be taken that the Lord receives service from His wife just as a demigod or human being might receive service from his wife. It is advised here that the yogī always keep this picture in his heart. The devotee always thinks of this relationship between Lakṣmī and Nārāyaṇa; therefore he does not meditate on the mental plane as impersonalists and voidists do.

Bhava means "one who accepts a material body," and abhava means "one who does not accept a material body but descends in the original, spiritual body." Lord Nārāyaṇa is not born of anything material. Matter is generated from matter, but He is not born of matter. Brahmā is born after the creation, but since the Lord existed before the creation, the Lord has no material body.

TEXT 24

ūrū suparṇa-bhujayor adhi śobhamānāv

ojo-nidhī atasikā-kusumāvabhāsau

vyālambi-pīta-vara-vāsasi vartamāna-

kāñcī-kalāpa-parirambhi nitamba-bimbam

SYNONYMS

ūrū-the two thighs; suparṇa-of Garuḍa; bhujayoḥ-the two shoulders; adhi-on; śobhamānau-beautiful; ojaḥ-nidhī-the storehouse of all energy; atasikā-kusuma-of the linseed flower; avabhāsau-like the luster; vyālambi-extending down; pīta-yellow; vara-exquisite; vāsasi-on the cloth; vartamāna-being; kāñcī-kalāpa-by a girdle; parirambhi-encircled; nitamba-bimbam-His rounded hips.

Next, the yogi should fix his mind in meditation on the Personality of Godhead's thighs, the storehouse of all energy. The Lord's thighs are whitish blue, like the luster of the linseed flower, and appear most graceful when the Lord is carried on the shoulders of Garuḍa. Also the yogī should contemplate His rounded hips, which are encircled by a girdle that rests on the exquisite yellow silk cloth that extends down to His ankles.

The Personality of Godhead is the reservoir of all strength, and His strength rests on the thighs of His transcendental body. His whole body is full of opulences: all riches, all strength, all fame, all beauty, all knowledge and all renunciation. The yogī is advised to meditate upon the transcendental form of the Lord, beginning from the soles of the feet and then gradually rising to the knees, to the thighs, and finally arriving at the face. The system of meditating on the Supreme Personality of Godhead begins from His feet.

The description of the transcendental form of the Lord is exactly represented in the arcā-vigraha, the statue in the temples. Generally, the lower part of the body of the statue of the Lord is covered with yellow silk. That is the Vaikuṇṭha dress, or the dress the Lord wears in the spiritual sky. This cloth extends down to the Lord's ankles. Thus, since the yogī has so many transcendental objectives on which to meditate, there is no reason for his meditating on something imaginary, as is the practice of the so-called yogīs whose objective is impersonal.

TEXT 25

nābhi-hradaṁ bhuvana-kośa-guhodara-sthaṁ

yatrātma-yoni-dhiṣaṇākhila-loka-padmam

vyūḍhaṁ harin-maṇi-vṛṣa-stanayor amuṣya

dhyāyed dvayaṁ viśada-hāra-mayūkha-gauram

SYNONYMS

nābhi-hradam-the navel lake; bhuvana-kośa-of all the worlds; guhā-the foundation; udara-on the abdomen; stham-situated; yatra-where; ātma-yoni-of Brahmā; dhiṣaṇa-residence; akhila-loka-containing all planetary systems; padmam-lotus; vyūḍham-sprang up; harit-maṇi-like emeralds; vṛṣa-most exquisite; stanayoḥ-of nipples; amuṣya-of the Lord; dhyāyet-he should meditate on; dvayam-the pair; viśada-white; hāra-of pearl necklaces; mayūkha-from the light; gauram-whitish.

The yogī should then meditate on His moonlike navel in the center of His abdomen. From His navel, which is the foundation of the entire universe, sprang the lotus stem containing all the different planetary systems. The lotus is the residence of Brahmā, the first created being. In the same way, the yogī should concentrate his mind on the Lord's nipples, which resemble a pair of most exquisite emeralds and which appear whitish because of the rays of the milk-white pearl necklaces adorning His chest.

The yogī is advised next to meditate upon the navel of the Lord, which is the foundation of all material creation. Just as a child is connected to his mother by the umbilical cord, so the first-born living creature, Brahmā, by the supreme will of the Lord, is connected to the Lord by a lotus stem. In the previous verse it was stated that the goddess of fortune, Lakṣmī, who engages in massaging the legs, ankles and thighs of the Lord, is called the mother of Brahmā, but actually Brahmā is born from the abdomen of the Lord, not from the abdomen of his mother. These are inconceivable conceptions of the Lord, and one should not think materially, "How can the father give birth to a child?"

It is explained in the Brahma-saṁhitā that each limb of the Lord has the potency of every other limb; because everything is spiritual, His parts are not conditioned. The Lord can see with His ears. The material ear can hear but cannot see, but we understand from the Brahma-saṁhitā that the Lord can also see with His ears and hear with His eyes. Any organ of His transcendental body can function as any other organ. His abdomen is the foundation of all the planetary systems. Brahmā holds the post of the creator of all planetary systems, but his engineering energy is generated from the abdomen of the Lord. Any creative function in the universe always has a direct connecting link with the Lord. The necklace of pearls which decorates the upper portion of the Lord's body is also spiritual, and therefore the yogī is advised to gaze at the whitish luster of the pearls decorating His chest.

TEXT 26

vakṣo 'dhivāsam ṛṣabhasya mahā-vibhūteḥ

puṁsāṁ mano-nayana-nirvṛtim ādadhānam

kaṇṭhaṁ ca kaustubha-maṇer adhibhūṣaṇārthaṁ

kuryān manasy akhila-loka-namaskṛtasya

SYNONYMS

vakṣaḥ-the chest; adhivāsam-the abode; ṛṣabhasya-of the Supreme Personality of Godhead; mahā-vibhūteḥ-of Mahā-Lakṣmī; puṁsām-of persons; manaḥ-to the mind; nayana-to the eyes; nirvṛtim-transcendental pleasure; ādadhānam-bestowing; kaṇṭham-the neck; ca-also; kaustubha-maṇeḥ-of the Kaustubha gem; adhibhūṣaṇa-artham-which enhances the beauty; kuryāt-he should meditate on; manasi-in the mind; akhila-loka-by the entire universe; namaskṛtasya-who is adored.

The yogī should then meditate on the chest of the Supreme Personality of Godhead, the abode of goddess Mahā-Lakṣmī. The Lord's chest is the source of all transcendental pleasure for the mind and full satisfaction for the eyes. The yogī should then imprint on his mind the neck of the Personality of Godhead, who is adored by the entire universe. The neck of the Lord serves to enhance the beauty of the Kaustubha gem, which hangs on His chest.

In the Upaniṣads it is said that the various energies of the Lord are working to create, destroy and maintain. These inconceivable varieties of energy are stored in the bosom of the Lord. As people generally say, God is all-powerful. That prowess is represented by Mahā-Lakṣmī, the reservoir of all energies, who is situated on the bosom of the transcendental form of the Lord. The yogī who can meditate perfectly on that spot on the transcendental form of the Lord can derive many material powers, which comprise the eight perfections of the yoga system.

It is stated herein that the beauty of the neck of the Lord enhances the beauty of the Kaustubha gem rather than vice versa. The gem itself becomes more beautiful because it is situated on the neck of the Lord. A yogī is therefore recommended to meditate upon the Lord's neck. The Lord's transcendental form can either be meditated upon in the mind or placed in a temple in the form of a statue and decorated in such a way that everyone can contemplate it. Temple worship, therefore, is meant for persons who are not so advanced that they can meditate upon the form of the Lord. There is no difference between constantly visiting the temple and directly seeing the transcendental form of the Lord; they are of equal value. The advantageous position of the yogī is that he can sit anywhere in a solitary place and meditate upon the form of the Lord. A less advanced person, however, has to go to the temple, and as long as he does not go to the temple he is unable to see the form of the Lord. Either by hearing, seeing or meditating, the objective is the transcendental form of the Lord; there is no question of voidness or impersonalism. The Lord can bestow the blessings of transcendental pleasure upon either the visitor of the temple, the meditator-yogī or one who hears about the Lord's transcendental form from scriptures like the Śrīmad-Bhāgavatam or Bhagavad-gītā. There are nine processes for executing devotional service, of which smaraṇam, or meditation, is one. Yogīs take advantage of the process of smaraṇam, whereas bhakti-yogīs take special advantage of the process of hearing and chanting.

TEXT 27

bāhūṁś ca mandara-gireḥ parivartanena

nirṇikta-bāhu-valayān adhiloka-pālān

sañcintayed daśa-śatāram asahya-tejaḥ

śaṅkhaṁ ca tat-kara-saroruha-rāja-haṁsam

SYNONYMS

bāhūn-the arms; ca-and; mandara-gireḥ-of Mount Mandara; parivartanena-by the revolving; nirṇikta-polished; bāhu-valayān-the arm ornaments; adhiloka-pālān-the source of the controllers of the universe; sañcintayet-one should meditate on; daśa-śata-aram-the Sudarśana disc (ten hundred spokes); asahya-tejaḥ-dazzling luster; śaṅkham-the conch; ca-also; tat-kara-in the hand of the Lord; saroruha-lotuslike; rāja-haṁsam-like a swan.

The yogī should further meditate upon the Lord's four arms, which are the source of all the powers of the demigods who control the various functions of material nature. Then the yogi should concentrate on the polished ornaments, which were burnished by Mount Mandara as it revolved. He should also duly contemplate the Lord's discus, the Sudarśana cakra, which contains one thousand spokes and a dazzling luster, as well as the conch, which looks like a swan in His lotuslike palm.

All departments of law and order emanate from the arms of the Supreme Personality of Godhead. The law and order of the universe is directed by different demigods, and it is here said to emanate from the Lord's arms. Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.

TEXT 28

kaumodakīṁ bhagavato dayitāṁ smareta

digdhām arāti-bhaṭa-śoṇita-kardamena

mālāṁ madhuvrata-varūtha-giropaghuṣṭāṁ

caityasya tattvam amalaṁ maṇim asya kaṇṭhe

SYNONYMS

kaumodakīm-the club named Kaumodakī; bhagavataḥ-of the Personality of Godhead; dayitām-very dear; smareta-one should remember; digdhām-smeared; arāti-of the enemies; bhaṭa-soldiers; śoṇita-kardamena-with the bloodstains; mālām-the garland; madhuvrata-of bumblebees; varūtha-of a swarm; girā-with the sound; upaghuṣṭām-surrounded; caityasya-of the living entity; tattvam-principle, truth; amalam-pure; maṇim-the pearl necklace; asya-of the Lord; kaṇṭhe-on the neck.

The yogī should meditate upon His club, which is named Kaumodakī and is very dear to Him. This club smashes the demons, who are always inimical soldiers, and is smeared with their blood. One should also concentrate on the nice garland on the neck of the Lord, which is always surrounded by bumblebees, with their nice buzzing sound, and one should meditate upon the pearl necklace on the Lord's neck, which is considered to represent the pure living entities who are always engaged in His service.

The yogī must contemplate the different parts of the transcendental body of the Lord. Here it is stated that the constitutional position of the living entities should be understood. There are two kinds of living entities mentioned here. One is called the arāti. They are averse to understanding the pastimes of the Supreme Personality of Godhead. For them, the Lord appears with His hand clutching the terrible mace, which is always smeared with bloodstains from His killing of demons. Demons are also sons of the Supreme Personality of Godhead. As stated in Bhagavad-gītā, all the different species of living entities are sons of the Supreme Personality of Godhead. There are, however, two classes of living entities, who act in two different ways. The Supreme Lord keeps on His neck those living entities who are pure, as one protects the jewels and pearls on the bosom and neck of one's body. Those living entities in pure Kṛṣṇa consciousness are symbolized by the pearls on His neck. Those who are demons and are inimical towards the pastimes of the Supreme Personality of Godhead are punished by His mace, which is always smeared with the blood of such fallen living entities. The club of the Lord is very dear to Him because He uses this instrument to smash the bodies of the demons and mix their blood. As mud is kneaded with water and earth, so the earthly bodies of the enemies of the Lord, or the atheists, are smashed by the club of the Lord, which becomes muddied with the blood of such demons.

TEXT 29

bhṛtyānukampita-dhiyeha gṛhīta-mūrteḥ

sañcintayed bhagavato vadanāravindam

yad visphuran-makara-kuṇḍala-valgitena

vidyotitāmala-kapolam udāra-nāsam

SYNONYMS

bhṛtya-for the devotees; anukampita-dhiyā-out of compassion; iha-in this world; gṛhīta-mūrteḥ-who presents different forms; sañcintayet-one should meditate on; bhagavataḥ-of the Personality of Godhead; vadana-countenance; aravindam-lotuslike; yat-which; visphuran-glittering; makara-alligator-shaped; kuṇḍala-of His earrings; valgitena-by the oscillation; vidyotita-illuminated; amala-crystal clear; kapolam-His cheeks; udāra-prominent; nāsam-His nose.

The yogī should then meditate on the lotuslike countenance of the Lord, who presents His different forms in this world out of compassion for the anxious devotees. His nose is prominent, and His crystal-clear cheeks are illuminated by the oscillation of His glittering alligator-shaped earrings.

The Lord descends to the material world out of His deep compassion for His devotees. There are two reasons for the Lord's appearance or incarnation in the material world. Whenever there is a discrepancy in the discharge of religious principles and there is prominence of irreligion, the Lord descends for the protection of the devotees and the destruction of the nondevotees. When He appears, His main purpose is to give solace to His devotees. He does not have to come Himself to destroy the demons, for He has many agents; even the external energy, māyā, has sufficient strength to kill them. But when He comes to show compassion to His devotees, He kills the nondevotees as a matter of course.

The Lord appears in the particular form loved by a particular type of devotee. There are millions of forms of the Lord, but they are one Absolute. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: [Bs 5.33] all the different forms of the Lord are one, but some devotees want to see Him in the form of Rādhā and Kṛṣṇa, others prefer Him as Sītā and Rāmacandra, others would see Him as Lakṣmī-Nārāyaṇa, and others want to see Him as four-handed Nārāyaṇa, Vāsudeva. The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogī is advised to meditate upon the forms that are approved by devotees. A yogī cannot imagine a form for meditation. Those so-called yogīs who manufacture a circle or target are engaged in nonsense. Actually, a yogī must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord's pure devotees. Yogī means devotee. Yogīs who are not actually pure devotees should follow in the footsteps of devotees. It is especially mentioned here that the yogī should meditate upon the form which is thus approved; he cannot manufacture a form of the Lord.

TEXT 30

yac chrī-niketam alibhiḥ parisevyamānaṁ

bhūtyā svayā kuṭila-kuntala-vṛnda-juṣṭam

mīna-dvayāśrayam adhikṣipad abja-netraṁ

dhyāyen manomayam atandrita ullasad-bhru

SYNONYMS

yat-which face of the Lord; śrī-niketam-a lotus; alibhiḥ-by bees; parisevyamānam-surrounded; bhūtyā-by elegance; svayā-its; kuṭila-curly; kuntala-of hair; vṛnda-by a multitude; juṣṭam-adorned; mīna-of fish; dvaya-a pair; āśrayam-dwelling; adhikṣipat-putting to shame; abja-a lotus; netram-having eyes; dhyāyet-one should meditate on; manaḥ-mayam-formed in the mind; atandritaḥ-attentive; ullasat-dancing; bhru-having eyebrows.

The yogi then meditates upon the beautiful face of the Lord, which is adorned with curly hair and decorated by lotuslike eyes and dancing eyebrows. A lotus surrounded by swarming bees and a pair of swimming fish would be put to shame by its elegance.

One important statement here is dhyāyen manomayam. Manomayam is not imagination. Impersonalists think that the yogī can imagine any form he likes, but, as stated here, the yogī must meditate upon the form of the Lord which is experienced by devotees. Devotees never imagine a form of the Lord. They are not satisfied by something imaginary. The Lord has different eternal forms; each devotee likes a particular form and thus engages himself in the service of the Lord by worshiping that form. The Lord's form is depicted in different ways according to scriptures. As already discussed, there are eight kinds of representations of the original form of the Lord. These representations can be produced by the use of clay, stone, wood, paint, sand, etc., depending upon the resources of the devotee.

Manomayam is a carving of the form of the Lord within the mind. This is included as one of the eight different carvings of the form of the Lord. It is not imagination. Meditation on the actual form of the Lord may be manifested in different manners, but one should not conclude that one has to imagine a form. There are two comparisons in this verse: first the Lord's face is compared to a lotus, and then His black hair is compared to humming bees swarming around the lotus, and His two eyes are compared to two fish swimming about. A lotus flower on the water is very beautiful when surrounded by humming bees and fish. The Lord's face is self-sufficient and complete. His beauty defies the natural beauty of a lotus.

TEXT 31

tasyāvalokam adhikaṁ kṛpayātighora-

tāpa-trayopaśamanāya nisṛṣṭam akṣṇoḥ

snigdha-smitānuguṇitaṁ vipula-prasādaṁ

dhyāyec ciraṁ vipula-bhāvanayā guhāyām

SYNONYMS

tasya-of the Personality of Godhead; avalokam-glances; adhikam-frequent; kṛpayā-with compassion; atighora-most fearful; tāpa-traya-threefold agonies; upaśamanāya-soothing; nisṛṣṭam-cast; akṣṇoḥ-from His eyes; snigdha-loving; smita-smiles; anuguṇitam-accompanied by; vipula-abundant; prasādam-full of grace; dhyāyet-he should contemplate; ciram-for a long time; vipula-full; bhāvanayā-with devotion; guhāyām-in the heart.

The yogīs should contemplate with full devotion the compassionate glances frequently cast by the Lord's eyes, for they soothe the most fearful threefold agonies of His devotees. His glances, accompanied by loving smiles, are full of abundant grace.

As long as one is in conditional life, in the material body, it is natural that he will suffer from anxieties and agonies. One cannot avoid the influence of material energy, even when one is on the transcendental plane. Sometimes disturbances come, but the agonies and anxieties of the devotees are at once mitigated when they think of the Supreme Personality of Godhead in His beautiful form or the smiling face of the Lord. The Lord bestows innumerable favors upon His devotee, and the greatest manifestation of His grace is His smiling face, which is full of compassion for His pure devotees.

TEXT 32

hāsaṁ harer avanatākhila-loka-tīvra-

śokāśru-sāgara-viśoṣaṇam atyudāram

sammohanāya racitaṁ nija-māyayāsya

bhrū-maṇḍalaṁ muni-kṛte makara-dhvajasya

SYNONYMS

hāsam-the smile; hareḥ-of Lord Śrī Hari; avanata-bowed; akhila-all; loka-for persons; tīvra-śoka-caused by intense grief; aśru-sāgara-the ocean of tears; viśoṣaṇam-drying up; ati-udāram-most benevolent; sammohanāya-for charming; racitam-manifested; nija-māyayā-by His internal potency; asya-His; bhrū-maṇḍalam-arched eyebrows; muni-kṛte-for the good of the sages; makara-dhvajasya-of the sex-god.

A yogī should similarly meditate on the most benevolent smile of Lord Śrī Hari, a smile which, for all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogī should also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in order to charm the sex-god for the good of the sages.

The entire universe is full of miseries, and therefore the inhabitants of this material universe are always shedding tears out of intense grief. There is a great ocean of water made from such tears, but for one who surrenders unto the Supreme Personality of Godhead, the ocean of tears is at once dried up. One need only see the charming smile of the Supreme Lord. In other words, the bereavement of material existence immediately subsides when one sees the charming smile of the Lord.

It is stated in this verse that the charming eyebrows of the Lord are so fascinating that they cause one to forget the charms of sense attraction. The conditioned souls are shackled to material existence because they are captivated by the charms of sense gratification, especially sex life. The sex-god is called Makara-dhvaja. The charming brows of the Supreme Personality of Godhead protect the sages and devotees from being charmed by material lust and sex attraction. Yāmunācārya, a great ācārya, said that ever since he had seen the charming pastimes of the Lord, the charms of sex life had become abominable for him, and the mere thought of sex enjoyment would cause him to spit and turn his face. Thus if anyone wants to be aloof from sex attraction, he must see the charming smile and fascinating eyebrows of the Supreme Personality of Godhead.

TEXT 33

dhyānāyanaṁ prahasitaṁ bahulādharoṣṭha-

bhāsāruṇāyita-tanu-dvija-kunda-paṅkti

dhyāyet svadeha-kuhare 'vasitasya viṣṇor

bhaktyārdrayārpita-manā na pṛthag didṛkṣet

SYNONYMS

dhyāna-ayanam-easily meditated upon; prahasitam-the laughter; bahula-abundant; adhara-oṣṭha-of His lips; bhāsa-by the splendor; aruṇāyita-rendered rosy; tanu-small; dvija-teeth; kunda-paṅkti-like a row of jasmine buds; dhyāyet-he should meditate upon; sva-deha-kuhare-in the core of his heart; avasitasya-who resides; viṣṇoḥ-of Viṣṇu; bhaktyā-with devotion; ārdrayā-steeped in love; arpita-manāḥ-his mind being fixed; na-not; pṛthak-anything else; didṛkṣet-he should desire to see.

With devotion steeped in love and affection, the yogī should meditate within the core of his heart upon the laughter of Lord Viṣṇu. The laughter of Viṣṇu is so captivating that it can be easily meditated upon. When the Supreme Lord is laughing, one can see His small teeth, which resemble jasmine buds rendered rosy by the splendor of His lips. Once devoting his mind to this, the yogī should no longer desire to see anything else.

It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.

TEXT 34

evaṁ harau bhagavati pratilabdha-bhāvo

bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt

autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas

tac cāpi citta-baḍiśaṁ śanakair viyuṅkte

SYNONYMS

evam-thus; harau-towards Lord Hari; bhagavati-the Personality of Godhead; pratilabdha-developed; bhāvaḥ-pure love; bhaktyā-by devotional service; dravat-melting; hṛdayaḥ-his heart; utpulakaḥ-experiencing standing of the hairs of the body; pramodāt-from excessive joy; autkaṇṭhya-occasioned by intense love; bāṣpa-kalayā-by a stream of tears; muhuḥ-constantly; ardyamānaḥ-being afflicted; tat-that; ca-and; api-even; citta-the mind; baḍiśam-hook; śanakaiḥ-gradually; viyuṅkte-withdraws.

By following this course, the yogī gradually develops pure love for the Supreme Personality of Godhead, Hari. In the course of his progress in devotional service, the hairs on his body stand erect through excessive joy, and he is constantly bathed in a stream of tears occasioned by intense love. Gradually, even the mind, which he used as a means to attract the Lord, as one attracts a fish to a hook, withdraws from material activity.

Here it is clearly mentioned that meditation, which is an action of the mind, is not the perfect stage of samādhi, or absorption. In the beginning the mind is employed in attracting the form of the Supreme Personality of Godhead, but in the higher stages there is no question of using the mind. A devotee becomes accustomed to serving the Supreme Lord by purification of his senses. In other words, the yoga principles of meditation are required as long as one is not situated in pure devotional service. The mind is used to purify the senses, but when the senses are purified by meditation, there is no need to sit in a particular place and try to meditate upon the form of the Lord. One becomes so habituated that he automatically engages in the personal service of the Lord. When the mind forcibly is engaged upon the form of the Lord, this is called nirbīja-yoga, or lifeless yoga, for the yogī does not automatically engage in the personal service of the Lord. But when he is constantly thinking of the Lord, that is called sabīja-yoga, or living yoga. One has to be promoted to the platform of living yoga.

One should engage in the service of the Lord twenty-four hours a day, as confirmed in the Brahma-saṁhitā. The stage of premāñjana-cchurita can be attained by developing complete love. When one's love for the Supreme Personality of Godhead in devotional service is fully developed, one always sees the Lord, even without artificially meditating on His form. His vision is divine because he has no other engagement. At this stage of spiritual realization it is not necessary to engage the mind artificially. Since the meditation recommended in the lower stages is a means to come to the platform of devotional service, those already engaged in the transcendental loving service of the Lord are above such meditation. This stage of perfection is called Kṛṣṇa consciousness.

TEXT 35

muktāśrayaṁ yarhi nirviṣayaṁ viraktaṁ

nirvāṇam ṛcchati manaḥ sahasā yathārciḥ

ātmānam atra puruṣo 'vyavadhānam ekam

anvīkṣate pratinivṛtta-guṇa-pravāhaḥ

SYNONYMS

mukta-āśrayam-situated in liberation; yarhi-at which time; nirviṣayam-detached from sense objects; viraktam-indifferent; nirvāṇam-extinction; ṛcchati-obtains; manaḥ-the mind; sahasā-immediately; yathā-like; arciḥ-the flame; ātmānam-the mind; atra-at this time; puruṣaḥ-a person; avyavadhānam-without separation; ekam-one; anvīkṣate-experiences; pratinivṛtta-freed; guṇa-pravāhaḥ-from the flow of material qualities.

When the mind is thus completely freed from all material contamination and detached from material objectives, it is just like the flame of a lamp. At that time the mind is actually dovetailed with that of the Supreme Lord and is experienced as one with Him because it is freed from the interactive flow of the material qualities.

In the material world the activities of the mind are acceptance and rejection. As long as the mind is in material consciousness, it must be forcibly trained to accept meditation on the Supreme Personality of Godhead, but when one is actually elevated to loving the Supreme Lord, the mind is automatically absorbed in thought of the Lord. In such a position a yogī has no other thought than to serve the Lord. This dovetailing of the mind with the desires of the Supreme Personality of Godhead is called nirvāṇa, or making the mind one with the Supreme Lord.

The best example of nirvāṇa is cited in Bhagavad-gītā. In the beginning the mind of Arjuna deviated from Kṛṣṇa's. Kṛṣṇa wanted Arjuna to fight, but Arjuna did not want to, so there was disagreement. But after hearing Bhagavad-gītā from the Supreme Personality of Godhead, Arjuna dovetailed his mind with Kṛṣṇa's desire. This is called oneness. This oneness, however, did not cause Arjuna and Kṛṣṇa to lose their individualities. The Māyāvādī philosophers cannot understand this. They think that oneness necessitates loss of individuality. Actually, however, we find in Bhagavad-gītā that individuality is not lost. When the mind is completely purified in love of Godhead, the mind becomes the mind of the Supreme Personality of Godhead. The mind at that time does not act separately, nor does it act without inspiration to fulfill the desire of the Lord. The individual liberated soul has no other activity. pratinivṛtta-guṇa-pravāhaḥ. In the conditioned state the mind is always engaged in activity impelled by the three modes of the material world, but in the transcendental stage, the material modes cannot disturb the mind of the devotee. The devotee has no other concern than to satisfy the desires of the Lord. That is the highest stage of perfection, called nirvāṇa or nirvāṇa-mukti. At this stage the mind becomes completely free from material desire.

Yathārciḥ. Arciḥ means "flame." When a lamp is broken or the oil is finished, we see that the flame of the lamp goes out. But according to scientific understanding, the flame is not extinguished; it is conserved. This is conservation of energy. Similarly, when the mind stops functioning on the material platform, it is conserved in the activities of the Supreme Lord. The Māyāvādī philosophers' conception of cessation of the functions of the mind is explained here: cessation of the mental functions means cessation of activities conducted under the influence of the three modes of material nature.

TEXT 36

so 'py etayā caramayā manaso nivṛttyā

tasmin mahimny avasitaḥ sukha-duḥkha-bāhye

hetutvam apy asati kartari duḥkhayor yat

svātman vidhatta upalabdha-parātma-kāṣṭhaḥ

SYNONYMS

saḥ-the yogī; api-moreover; etayā-by this; caramayā-ultimate; manasaḥ-of the mind; nivṛttyā-by cessation of material reaction; tasmin-in his; mahimni-ultimate glory; avasitaḥ-situated; sukha-duḥkha-bāhye-outside of happiness and distress; hetutvam-the cause; api-indeed; asati-a product of ignorance; kartari-in the false ego; duḥkhayoḥ-of pleasure and pain; yat-which; sva-ātman-to his own self; vidhatte-he attributes; upalabdha-realized; para-ātma-of the Personality of Godhead; kāṣṭhaḥ-the highest truth.

Thus situated in the highest transcendental stage, the mind ceases from all material reaction and becomes situated in its own glory, transcendental to all material conceptions of happiness and distress. At that time the yogī realizes the truth of his relationship with the Supreme Personality of Godhead. He discovers that pleasure and pain as well as their interactions, which he attributed to his own self, are actually due to the false ego, which is a product of ignorance.

Forgetfulness of one's relationship with the Supreme Personality of Godhead is a product of ignorance. By yoga practice one can eradicate this ignorance of thinking oneself independent of the Supreme Lord. One's actual relationship is eternally that of love. The living entity is meant to render transcendental loving service to the Lord. Forgetfulness of that sweet relationship is called ignorance, and in ignorance one is impelled by the three material modes of nature to think himself the enjoyer. When the devotee's mind is purified and he understands that his mind has to be dovetailed with the desires of the Supreme Personality of Godhead, he has attained the perfectional, transcendental stage, which is beyond the perception of material distress and happiness.

As long as one acts on his own account, he is subject to all the material perceptions of so-called happiness and distress. Actually there is no happiness. Just as there is no happiness in any of the activities of a madman, so in material activities the mental concoctions of happiness and distress are false. Actually everything is distress.

When the mind is dovetailed to act according to the desire of the Lord, one has attained the transcendental stage. The desire to lord it over material nature is the cause of ignorance, and when that desire is completely extinguished and the desires are dovetailed with those of the Supreme Lord, one has reached the perfectional stage. Upalabdha-parātma-kāṣṭhaḥ. Upalabdha means "realization." Realization necessarily indicates individuality. In the perfectional, liberated stage, there is actual realization. Nivṛttyā means that the living entity keeps his individuality; oneness means that he realizes happiness in the happiness of the Supreme Lord. In the Supreme Lord there is nothing but happiness. Ānandamayo 'bhyāsāt: the Lord is by nature full of transcendental happiness. In the liberated stage, oneness with the Supreme Lord means that one has no realization other than happiness. But the individual still exists, otherwise this word upalabdha, indicating individual realization of transcendental happiness, would not have been used.

TEXT 37

dehaṁ ca taṁ na caramaḥ sthitam utthitaṁ vā

siddho vipaśyati yato 'dhyagamat svarūpam

daivād upetam atha daiva-vaśād apetaṁ

vāso yathā parikṛtaṁ madirā-madāndhaḥ

SYNONYMS

deham-material body; ca-and; tam-that; na-not; caramaḥ-last; sthitam-sitting; utthitam-rising; vā-or; siddhaḥ-the realized soul; vipaśyati-can conceive; yataḥ-because; adhyagamat-he has achieved; sva-rūpam-his real identity; daivāt-according to destiny; upetam-arrived; atha-moreover; daiva-vaśāt-according to destiny; apetam-departed; vāsaḥ-clothing; yathā-as; parikṛtam-put on; madirā-mada-andhaḥ-one who is blinded by intoxication.

Because he has achieved his real identity, the perfectly realized soul has no conception of how the material body is moving or acting, just as an intoxicated person cannot understand whether or not he has clothing on his body.

This stage of life is explained by Rūpa Gosvāmī in his Bhakti-rasāmṛta-sindhu. A person whose mind is completely dovetailed with the desire of the Supreme Personality of Godhead, and who engages one hundred percent in the service of the Lord, forgets his material bodily demands.

TEXT 38

deho 'pi daiva-vaśagaḥ khalu karma yāvat

svārambhakaṁ pratisamīkṣata eva sāsuḥ

taṁ sa-prapañcam adhirūḍha-samādhi-yogaḥ

svāpnaṁ punar na bhajate pratibuddha-vastuḥ

SYNONYMS

dehaḥ-the body; api-moreover; daiva-vaśa-gaḥ-under the control of the Personality of Godhead; khalu-indeed; karma-activities; yāvat-as much as; sva-ārambhakam-begun by himself; pratisamīkṣate-continues to function; eva-certainly; sa-asuḥ-along with the senses; tam-the body; sa-prapañcam-with its expansions; adhirūḍha-samādhi-yogaḥ-being situated in samādhi by yoga practice; svāpnam-born in a dream; punaḥ-again; na-not; bhajate-he does accept as his own; pratibuddha-awake; vastuḥ-to his constitutional position.

The body of such a liberated yogī, along with the senses, is taken charge of by the Supreme Personality of Godhead, and it functions until its destined activities are finished. The liberated devotee, being awake to his constitutional position and thus situated in samādhi, the highest perfectional stage of yoga, does not accept the by-products of the material body as his own. Thus he considers his bodily activities to be like the activities of a body in a dream.

The following questions may be posed. As long as the liberated soul is in contact with the body, why don't the bodily activities affect him? Doesn't he actually become contaminated by the action and reaction of material activities? In answer to such questions, this verse explains that the material body of a liberated soul is taken charge of by the Supreme Personality of Godhead. It is not acting due to the living force of the living entity; it is simply acting as a reaction to past activities. Even after being switched off, an electric fan moves for some time. That movement is not due to the electric current, but is a continuation of the last movement; similarly, although a liberated soul appears to be acting just like an ordinary man, his actions are to be accepted as the continuation of past activities. In a dream one may see himself expanded through many bodies, but when awake he can understand that those bodies were all false. Similarly, although a liberated soul has the by-products of the body-children, wife, house, etc.-he does not identify himself with those bodily expansions. He knows that they are all products of the material dream. The gross body is made of the gross elements of matter, and the subtle body is made of mind, intelligence, ego and contaminated consciousness. If one can accept the subtle body of a dream as false and not identify oneself with that body, then certainly an awake person need not identify with the gross body. As one who is awake has no connection with the activities of the body in a dream, an awakened, liberated soul has no connection with the activities of the present body. In other words, because he is acquainted with his constitutional position, he never accepts the bodily concept of life.

TEXT 39

yathā putrāc ca vittāc ca

pṛthaṅ martyaḥ pratīyate

apy ātmatvenābhimatād

dehādeḥ puruṣas tathā

SYNONYMS

yathā-as; putrāt-from a son; ca-and; vittāt-from wealth; ca-also; pṛthak-differently; martyaḥ-a mortal man; pratīyate-is understood; api-even; ātmatvena-by nature; abhimatāt-for which one has affection; deha-ādeḥ-from his material body, senses and mind; puruṣaḥ-the liberated soul; tathā-similarly.

Because of great affection for family and wealth, one accepts a son and some money as his own, and due to affection for the material body, one thinks that it is his. But actually, as one can understand that his family and wealth are different from him, the liberated soul can understand that he and his body are not the same.

The status of real knowledge is explained in this verse. There are many children, but we accept some children as our sons and daughters because of our affection for them, although we know very well that these children are different from us. Similarly, because of great affection for money, we accept some amount of wealth in the bank as ours. In the same way, we claim that the body is ours because of affection for it. I say that it is "my" body. I then extend that possessive concept and say, "It is my hand, my leg," and further, "It is my bank balance, my son, my daughter." But actually I know that the son and the money are separate from me. It is the same with the body; I am separate from my body. It is a question of understanding, and the proper understanding is called pratibuddha. By obtaining knowledge in devotional service, or Kṛṣṇa consciousness, one can become a liberated soul.

TEXT 40

yatholmukād visphuliṅgād

dhūmād vāpi sva-sambhavāt

apy ātmatvenābhimatād

yathāgniḥ pṛthag ulmukāt

SYNONYMS

yathā-as; ulmukāt-from the flames; visphuliṅgāt-from the sparks; dhūmāt-from the smoke; vā-or; api-even; sva-sambhavāt-produced from itself; api-although; ātmatvena-by nature; abhimatāt-intimately connected; yathā-as; agniḥ-the fire; pṛthak-different; ulmukāt-from the flames.

The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood.

Although the blazing firewood, the sparks, the smoke and the flame cannot stay apart because each of them is part and parcel of the fire, still they are different from one another. A less intelligent person accepts the smoke as fire, although fire and smoke are completely different. The heat and light of the fire are separate, although one cannot differentiate fire from heat and light.

TEXT 41

bhūtendriyāntaḥ-karaṇāt

pradhānāj jīva-saṁjñitāt

ātmā tathā pṛthag draṣṭā

bhagavān brahma-saṁjñitaḥ

SYNONYMS

bhūta-the five elements; indriya-the senses; antaḥ-karaṇāt-from the mind; pradhānāt-from the pradhāna; jīva-saṁjñitāt-from the jīva soul; ātmā-the Paramātmā; tathā-so; pṛthak-different; draṣṭā-the seer; bhagavān-the Personality of Godhead; brahma-saṁjñitaḥ-called Brahman.

The Supreme Personality of Godhead, who is known as Parambrahma, is the seer. He is different from the jīva soul, or individual living entity, who is combined with the senses, the five elements and consciousness.

A clear conception of the complete whole is given herewith. The living entity is different from the material elements, and the supreme living entity, the Personality of Godhead, who is the creator of the material elements, is also different from the individual living entity. This philosophy is propounded by Lord Caitanya as . Everything is simultaneously one with and different from everything else. The cosmic manifestation created by the Supreme Lord by His material energy is also simultaneously different and nondifferent from Him. The material energy is nondifferent from the Supreme Lord, but at the same time, because that energy is acting in a different way, it is different from Him. Similarly, the individual living entity is one with and different from the Supreme Lord. This "simultaneously one and different" philosophy is the perfect conclusion of the Bhāgavata school, as confirmed here by Kapiladeva.

Living entities are compared to the sparks of a fire. As stated in the previous verse, fire, flame, smoke and firewood are combined together. Here the living entity, the material elements and the Supreme Personality of Godhead are combined together. The exact position of the living entities is just like that of the sparks of a fire; they are part and parcel. The material energy is compared to the smoke. The fire is also part and parcel of the Supreme Lord. In the Viṣṇu Purāṇa it is said that whatever we can see or experience, either in the material or spiritual world, is an expansion of the different energies of the Supreme Lord. As fire distributes its light and heat from one place, the Supreme Personality of Godhead distributes His different energies all over His creation.

The four principles of the Vaiṣṇava philosophic doctrine are śuddha-advaita (purified oneness), dvaita-advaita (simultaneous oneness and difference), viśiṣṭa-advaita and dvaita. All four principles of Vaiṣṇava philosophy are based on the thesis of Śrīmad-Bhāgavatam explained in these two verses.

TEXT 42

sarva-bhūteṣu cātmānaṁ

sarva-bhūtāni cātmani

īkṣetānanya-bhāvena

bhūteṣv iva tad-ātmatām

SYNONYMS

sarva-bhūteṣu-in all manifestations; ca-and; ātmānam-the soul; sarva-bhūtāni-all manifestations; ca-also; ātmani-in the Supreme Spirit; īkṣeta-he should see; ananya-bhāvena-with equal vision; bhūteṣu-in all manifestations; iva-as; tat-ātmatām-the nature of itself.

A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul.

As stated in the Brahma-saṁhitā, not only does the Supreme Soul enter each and every universe, but He enters even the atoms. The Supreme Soul is present everywhere in the dormant stage, and when one can see the presence of the Supreme Soul everywhere, one is liberated from material designations.

The word sarva-bhūteṣu is to be understood as follows. There are four different divisions of species-living entities which sprout from the earth, living entities born of fermentation or germination, living entities which come from eggs and living entities which come from the embryo. These four divisions of living entities are expanded in 8,400,000 species of life. A person who is freed from material designations can see the same quality of spirit present everywhere or in every manifested living entity. Less intelligent men think that plants and grass grow out of the earth automatically, but one who is actually intelligent and has realized the self can see that this growth is not automatic; the cause is the soul, and the forms come out in material bodies under different conditions. By fermentation in the laboratory many germs are born, but this is due to the presence of the soul. The material scientist thinks that eggs are lifeless, but that is not a fact. From Vedic scripture we can understand that living entities in different forms are generated under different conditions. Birds evolve from eggs, and beasts and human beings are born from the embryo. The perfect vision of the yogī or devotee is that he sees the presence of the living entity everywhere.

TEXT 43

sva-yoniṣu yathā jyotir

ekaṁ nānā pratīyate

yonīnāṁ guṇa-vaiṣamyāt

tathātmā prakṛtau sthitaḥ

SYNONYMS

sva-yoniṣu-in forms of wood; yathā-as; jyotiḥ-fire; ekam-one; nānā-differently; pratīyate-is exhibited; yonīnām-of different wombs; guṇa-vaiṣamyāt-from the different conditions of the modes; tathā-so; ātmā-the spirit soul; prakṛtau-in the material nature; sthitaḥ-situated.

As fire is exhibited in different forms of wood, so, under different conditions of the modes of material nature, the pure spirit soul manifests itself in different bodies.

It is to be understood that the body is designated. Prakṛti is an interaction by the three modes of material nature, and according to these modes, someone has a small body, and someone has a very large body. For example, the fire in a big piece of wood appears very big, and in a stick the fire appears small. Actually, the quality of fire is the same everywhere, but the manifestation of material nature is such that according to the fuel, the fire appears bigger and smaller. Similarly, the soul in the universal body, although of the same quality, is different from the soul in the smaller body.

The small particles of soul are just like sparks of the larger soul. The greatest soul is the Supersoul, but the Supersoul is quantitatively different from the small soul. The Supersoul is described in the Vedic literature as the supplier of all necessities of the smaller soul (nityo nityānām). One who understands this distinction between the Supersoul and the individual soul is above lamentation and is in a peaceful position. When the smaller soul thinks himself quantitatively as big as the larger soul, he is under the spell of māyā, for that is not his constitutional position. No one can become the greater soul simply by mental speculation.

The smallness or greatness of different souls is described in the Varāha Purāṇa as svāṁśa-vibhinnāṁśa. The svāṁśa soul is the Supreme Personality of Godhead, and the vibhinnāṁśa souls, or small particles, are eternally small particles, as confirmed in Bhagavad-gītā (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]). The small living entities are eternally part and parcel, and therefore it is not possible for them to be quantitatively as great as the Supersoul.

TEXT 44

tasmād imāṁ svāṁ prakṛtiṁ

daivīṁ sad-asad-ātmikām

durvibhāvyāṁ parābhāvya

svarūpeṇāvatiṣṭhate

SYNONYMS

tasmāt-thus; imām-this; svām-own; prakṛtim-material energy; daivīm-divine; sat-asat-ātmikām-consisting of cause and effect; durvibhāvyām-difficult to understand; parābhāvya-after conquering; sva-rūpeṇa-in the self-realized position; avatiṣṭhate-he remains.

Thus the yogī can be in the self-realized position after conquering the insurmountable spell of māyā, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand.

It is stated in Bhagavad-gītā that the spell of māyā, which covers the knowledge of the living entity, is insurmountable. However, one who surrenders unto Kṛṣṇa, the Supreme Personality of Godhead, can conquer this seemingly insurmountable spell of māyā. Here also it is stated that the daivī prakṛti, or the external energy of the Supreme Lord, is durvibhāvyā, very difficult to understand and very difficult to conquer. One must, however, conquer this insurmountable spell of māyā, and this is possible, by the grace of the Lord, when God reveals Himself to the surrendered soul. It is also stated here, svarūpeṇāvatiṣṭhate. Svarūpa means that one has to know that he is not the Supreme Soul, but rather, part and parcel of the Supreme Soul; that is self-realization. To think falsely that one is the Supreme Soul and that one is all-pervading is not svarūpa. This is not realization of his actual position. The real position is that one is part and parcel. It is recommended here that one remain in that position of actual self-realization. In Bhagavad-gītā this understanding is defined as Brahman realization.

After Brahman realization, one can engage in the activities of Brahman. As long as one is not self-realized, he engages in activities based on false identification with the body. When one is situated in his real self, then the activities of Brahman realization begin. The Māyāvādī philosophers say that after Brahman realization, all activities stop, but that is not actually so. If the soul is so active in its abnormal condition, existing under the covering of matter, how can one deny its activity when free? An example may be cited here. If a man in a diseased condition is very active, how can one imagine that when he is free from the disease he will be inactive? Naturally the conclusion is that when one is free from all disease his activities are pure. It may be said that the activities of Brahman realization are different from those of conditional life, but that does not stop activity. This is indicated in Bhagavad-gītā (18.54): after one realizes oneself to be Brahman, devotional service begins. Mad-bhaktiṁ labhate parām: [Bg. 18.54] after Brahman realization, one can engage in the devotional service of the Lord. Therefore devotional service of the Lord is activity in Brahman realization.

For those who engage in devotional service there is no spell of māyā, and their situation is all-perfect. The duty of the living entity, as a part and parcel of the whole, is to render devotional service to the whole. That is the ultimate perfection of life.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-eighth Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kapila's Instructions on the Execution of Devotional Service."

Chapter Twenty-nine

Explanation of Devotional Service by Lord Kapila

TEXTS 1–2

devahūtir uvāca

lakṣaṇaṁ mahad-ādīnāṁ

prakṛteḥ puruṣasya ca

svarūpaṁ lakṣyate 'mīṣāṁ

yena tat-pāramārthikam

yathā sāṅkhyeṣu kathitaṁ

yan-mūlaṁ tat pracakṣate

bhakti-yogasya me mārgaṁ

brūhi vistaraśaḥ prabho

SYNONYMS

devahūtiḥ uvāca-Devahūti said; lakṣaṇam-symptoms; mahat-ādīnām-of the mahat-tattva and so on; prakṛteḥ-of material nature; puruṣasya-of the spirit; ca-and; svarūpam-the nature; lakṣyate-is described; amīṣām-of those; yena-by which; tat-pārama-arthikam-the true nature of them; yathā-as; sāṅkhyeṣu-in Sāṅkhya philosophy; kathitam-is explained; yat-of which; mūlam-ultimate end; tat-that; pracakṣate-they call; bhakti-yogasya-of devotional service; me-to me; mārgam-the path; brūhi-please explain; vistaraśaḥ-at length; prabho-my dear Lord Kapila.

Devahūti inquired: My dear Lord, You have already very scientifically described the symptoms of the total material nature and the characteristics of the spirit according to the Sāṅkhya system of philosophy. Now I shall request You to explain the path of devotional service, which is the ultimate end of all philosophical systems.

In this Twenty-ninth Chapter, the glories of devotional service are elaborately explained, and the influence of time on the conditioned soul is also described. The purpose of elaborately describing the influence of time is to detach the conditioned soul from his material activities, which are considered to be simply a waste of time. In the previous chapter, material nature, the spirit and the Supreme Lord, or Supersoul, are analytically studied, and in this chapter the principles of bhakti-yoga, or devotional service-the execution of activities in the eternal relationship between the living entities and the Personality of Godhead-are explained.

Bhakti-yoga, devotional service, is the basic principle of all systems of philosophy; all philosophy which does not aim for devotional service to the Lord is considered merely mental speculation. But of course bhakti-yoga with no philosophical basis is more or less sentiment. There are two classes of men. Some consider themselves intellectually advanced and simply speculate and meditate, and others are sentimental and have no philosophical basis for their propositions. Neither of these can achieve the highest goal of life-or, if they do, it will take them many, many years. Vedic literature therefore suggests that there are three elements-namely the Supreme Lord, the living entity and their eternal relationship-and the goal of life is to follow the principles of bhakti, or devotional service, and ultimately attain to the planet of the Supreme Lord in full devotion and love as an eternal servitor of the Lord.

Sāṅkhya philosophy is the analytical study of all existence. One has to understand everything by examining its nature and characteristics. This is called acquirement of knowledge. But one should not simply acquire knowledge without reaching the goal of life or the basic principle for acquiring knowledge-bhakti-yoga. If we give up bhakti-yoga and simply busy ourselves in the analytical study of the nature of things as they are, then the result will be practically nil. It is stated in the Bhāgavatam that such engagement is something like husking a paddy. There is no use beating the husk if the grain has already been removed. By the scientific study of material nature, the living entity and the Supersoul, one has to understand the basic principle of devotional service to the Lord.

TEXT 3

virāgo yena puruṣo

bhagavan sarvato bhavet

ācakṣva jīva-lokasya

vividhā mama saṁsṛtīḥ

SYNONYMS

virāgaḥ-detached; yena-by which; puruṣaḥ-a person; bhagavan-my dear Lord; sarvataḥ-completely; bhavet-may become; ācakṣva-please describe; jīva-lokasya-for the people in general; vividhāḥ-manifold; mama-for myself; saṁsṛtīḥ-repetition of birth and death.

Devahūti continued: My dear Lord, please also describe in detail, both for me and for people in general, the continual process of birth and death, for by hearing of such calamities we may become detached from the activities of this material world.

In this verse the word saṁsṛtīḥ is very important. Śreyaḥ-sṛti means the prosperous path of advancement towards the Supreme Personality of Godhead, and saṁsṛti means the continued journey on the path of birth and death towards the darkest region of material existence. People who have no knowledge of this material world, God and their actual intimate relationship with Him are actually going to the darkest region of material existence in the name of progress in the material advancement of civilization. To enter the darkest region of material existence means to enter into a species of life other than the human species. Ignorant men do not know that after this life they are completely under the grip of material nature and will be offered a life which may not be very congenial. How a living entity gets different kinds of bodies will be explained in the next chapter. This continual change of bodies in birth and death is called saṁsāra. Devahūti requests her glorious son, Kapila Muni, to explain about this continued journey to impress upon the conditioned souls that they are undergoing a path of degradation by not understanding the path of bhakti-yoga, devotional service.

TEXT 4

kālasyeśvara-rūpasya

pareṣāṁ ca parasya te

svarūpaṁ bata kurvanti

yad-dhetoḥ kuśalaṁ janāḥ

SYNONYMS

kālasya-of time; īśvara-rūpasya-a representation of the Lord; pareṣām-of all others; ca-and; parasya-the chief; te-of You; svarūpam-the nature; bata-oh; kurvanti-perform; yat-hetoḥ-by whose influence; kuśalam-pious activities; janāḥ-people in general.

Please also describe eternal time, which is a representation of Your form and by whose influence people in general engage in the performance of pious activities.

However ignorant one may be regarding the path of good fortune and the path down to the darkest region of ignorance, everyone is aware of the influence of eternal time, which devours all the effects of our material activities. The body is born at a certain time, and immediately the influence of time acts upon it. From the date of the birth of the body, the influence of death is also acting; the advancement of age entails the influence of time on the body. If a man is thirty or fifty years old, then the influence of time has already devoured thirty or fifty years of the duration of his life.

Everyone is conscious of the last stage of life, when he will meet the cruel hands of death, but some consider their age and circumstances, concern themselves with the influence of time and thus engage in pious activities so that in the future they will not be put into a low family or an animal species. Generally, people are attached to sense enjoyment and so aspire for life on the heavenly planets. Therefore, they engage themselves in charitable or other pious activities, but actually, as stated in Bhagavad-gītā, one cannot get relief from the chain of birth and death even if he goes to the highest planet, Brahmaloka, because the influence of time is present everywhere within this material world. In the spiritual world, however, the time factor has no influence.

TEXT 5

lokasya mithyābhimater acakṣuṣaś

ciraṁ prasuptasya tamasy anāśraye

śrāntasya karmasv anuviddhayā dhiyā

tvam āvirāsīḥ kila yoga-bhāskaraḥ

SYNONYMS

lokasya-of the living entities; mithyā-abhimateḥ-deluded by false ego; acakṣuṣaḥ-blind; ciram-for a very long time; prasuptasya-sleeping; tamasi-in darkness; anāśraye-without shelter; śrāntasya-fatigued; karmasu-to material activities; anuviddhayā-attached; dhiyā-with the intelligence; tvam-You; āvirāsīḥ-have appeared; kila-indeed; yoga-of the yoga system; bhāskaraḥ-the sun.

My dear Lord, You are just like the sun, for You illuminate the darkness of the conditional life of the living entities. Because their eyes of knowledge are not open, they are sleeping eternally in that darkness without Your shelter, and therefore they are falsely engaged by the actions and reactions of their material activities, and they appear to be very fatigued.

It appears that Śrīmatī Devahūti, the glorious mother of Lord Kapiladeva, is very compassionate for the regrettable condition of people in general, who, not knowing the goal of life, are sleeping in the darkness of illusion. It is the general feeling of the Vaiṣṇava, or devotee of the Lord, that he should awaken them. Similarly, Devahūti is requesting her glorious son to illuminate the lives of the conditioned souls so that their most regrettable conditional life may be ended. The Lord is described herein as yoga-bhāskara, the sun of the system of all yoga. Devahūti has already requested her glorious son to describe bhakti-yoga, and the Lord has described bhakti-yoga as the ultimate yoga system.

Bhakti-yoga is the sunlike illumination for delivering the conditioned souls, whose general condition is described here. They have no eyes to see their own interests. They do not know that the goal of life is not to increase the material necessities of existence, because the body will not exist more than a few years. The living beings are eternal, and they have their eternal need. If one engages only in caring for the necessities of the body, not caring for the eternal necessities of life, then he is part of a civilization whose advancement puts the living entities in the darkest region of ignorance. Sleeping in that darkest region, one does not get any refreshment, but, rather, gradually becomes fatigued. He invents many processes to adjust this fatigued condition, but he fails and thus remains confused. The only path for mitigating his fatigue in the struggle for existence is the path of devotional service, or the path of Kṛṣṇa consciousness.

TEXT 6

maitreya uvāca

iti mātur vacaḥ ślakṣṇaṁ

pratinandya mahā-muniḥ

ābabhāṣe kuru-śreṣṭha

prītas tāṁ karuṇārditaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; mātuḥ-of His mother; vacaḥ-the words; ślakṣṇam-gentle; pratinandya-welcoming; mahā-muniḥ-the great sage Kapila; ābabhāṣe-spoke; kuru-śreṣṭha-O best among the Kurus, Vidura; prītaḥ-pleased; tām-to her; karuṇā-with compassion; arditaḥ-moved.

Śrī Maitreya said: O best amongst the Kurus, the great sage Kapila, moved by great compassion and pleased by the words of His glorious mother, spoke as follows.

Lord Kapila was very satisfied by the request of His glorious mother because she was thinking not only in terms of her personal salvation but in terms of all the fallen conditioned souls. The Lord is always compassionate towards the fallen souls of this material world, and therefore He comes Himself or sends His confidential servants to deliver them. Since He is perpetually compassionate towards them, if some of His devotees also become compassionate towards them, He is very pleased with the devotees. In Bhagavad-gītā it is clearly stated that persons who are trying to elevate the condition of the fallen souls by preaching the conclusion of Bhagavad-gītā-namely, full surrender unto the Personality of Godhead-are very dear to Him. Thus when the Lord saw that His beloved mother was very compassionate towards the fallen souls, He was pleased, and He also became compassionate towards her.

TEXT 7

śrī-bhagavān uvāca

bhakti-yogo bahu-vidho

mārgair bhāmini bhāvyate

svabhāva-guṇa-mārgeṇa

puṁsāṁ bhāvo vibhidyate

SYNONYMS

śrī-bhagavān uvāca-the Personality of Godhead replied; bhakti-yogaḥ-devotional service; bahu-vidhaḥ-multifarious; mārgaiḥ-with paths; bhāmini-O noble lady; bhāvyate-is manifest; svabhāva-nature; guṇa-qualities; mārgeṇa-in terms of behavior; puṁsām-of the executors; bhāvaḥ-the appearance; vibhidyate-is divided.

Lord Kapila, the Personality of Godhead, replied: O noble lady, there are multifarious paths of devotional service in terms of the different qualities of the executor.

Pure devotional service in Kṛṣṇa consciousness is one because in pure devotional service there is no demand from the devotee to be fulfilled by the Lord. But generally people take to devotional service with a purpose. As stated in Bhagavad-gītā, people who are not purified take to devotional service with four purposes. A person who is distressed because of material conditions becomes a devotee of the Lord and approaches the Lord for mitigation of his distress. A person in need of money approaches the Lord to ask for some improvement in his monetary condition. Others, who are not in distress or in need of monetary assistance but are seeking knowledge in order to understand the Absolute Truth, also take to devotional service, and they inquire into the nature of the Supreme Lord. This is very nicely described in Bhagavad-gītā (7.16). Actually the path of devotional service is one without a second, but according to the devotees' condition, devotional service appears in multifarious varieties, as will be nicely explained in the following verses.

TEXT 8

abhisandhāya yo hiṁsāṁ

dambhaṁ mātsaryam eva vā

saṁrambhī bhinna-dṛg bhāvaṁ

mayi kuryāt sa tāmasaḥ

SYNONYMS

abhisandhāya-having in view; yaḥ-he who; hiṁsām-violence; dambham-pride; mātsaryam-envy; eva-indeed; vā-or; saṁrambhī-angry; bhinna-separate; dṛk-whose vision; bhāvam-devotional service; mayi-to Me; kuryāt-may do; saḥ-he; tāmasaḥ-in the mode of ignorance.

Devotional service executed by a person who is envious, proud, violent and angry, and who is a separatist, is considered to be in the mode of darkness.

It has already been stated in the Śrīmad-Bhāgavatam, First Canto, Second Chapter, that the highest, most glorious religion is the attainment of causeless, unmotivated devotional service. In pure devotional service, the only motive should be to please the Supreme Personality of Godhead. That is not actually a motive; that is the pure condition of the living entity. In the conditioned stage, when one engages in devotional service, he should follow the instruction of the bona fide spiritual master in full surrender. The spiritual master is the manifested representation of the Supreme Lord because he receives and presents the instructions of the Lord, as they are, by disciplic succession. It is described in Bhagavad-gītā that the teachings therein should be received by disciplic succession, otherwise there is adulteration. To act under the direction of a bona fide spiritual master with a motive to satisfy the Supreme Personality of Godhead is pure devotional service. But if one has a motive for personal sense gratification, his devotional service is manifested differently. Such a man may be violent, proud, envious and angry, and his interests are separate from the Lord's.

One who approaches the Supreme Lord to render devotional service, but who is proud of his personality, envious of others or vengeful, is in the mode of anger. He thinks that he is the best devotee. Devotional service executed in this way is not pure; it is mixed and is of the lowest grade, tāmasaḥ. Śrīla Viśvanātha Cakravartī Ṭhākura advises that a Vaiṣṇava who is not of good character should be avoided. A Vaiṣṇava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaiṣṇava of the first order of good character. One may offer his respects to such a Vaiṣṇava because he has accepted the Supreme Lord as the ultimate goal of life, but one should not keep company with a Vaiṣṇava who is in the mode of ignorance.

TEXT 9

viṣayān abhisandhāya

yaśa aiśvaryam eva vā

arcādāv arcayed yo māṁ

pṛthag-bhāvaḥ sa rājasaḥ

SYNONYMS

viṣayān-sense objects; abhisandhāya-aiming at; yaśaḥ-fame; aiśvaryam-opulence; eva-indeed; vā-or; arcā-ādau-in worship of the Deity and so on; arcayet-may worship; yaḥ-he who; mām-Me; pṛthak-bhāvaḥ-a separatist; saḥ-he; rājasaḥ-in the mode of passion.

The worship of Deities in the temple by a separatist, with a motive for material enjoyment, fame and opulence, is devotion in the mode of passion.

The word "separatist" must be understood carefully. The Sanskrit words in this connection are bhinna-dṛk and pṛthag-bhāvaḥ. A separatist is one who sees his interest as separate from that of the Supreme Lord. Mixed devotees, or devotees in the modes of passion and ignorance, think that the interest of the Supreme Lord is supplying the orders of the devotee; the interest of such devotees is to draw from the Lord as much as possible for their sense gratification. This is the separatist mentality. Actually, pure devotion is explained in the previous chapter: the mind of the Supreme Lord and the mind of the devotee should be dovetailed. A devotee should not wish anything but to execute the desire of the Supreme. That is oneness. When the devotee has an interest or will different from the interest of the Supreme Lord, his mentality is that of a separatist. When the so-called devotee desires material enjoyment, without reference to the interest of the Supreme Lord, or he wants to become famous or opulent by utilizing the mercy or grace of the Supreme Lord, he is in the mode of passion.

Māyāvādīs, however, interpret this word "separatist" in a different way. They say that while worshiping the Lord, one should think himself one with the Supreme Lord. This is another adulterated form of devotion within the modes of material nature. The conception that the living entity is one with the Supreme is in the mode of ignorance. Oneness is actually based on oneness of interest. A pure devotee has no interest but to act on behalf of the Supreme Lord. When one has even a tinge of personal interest, his devotion is mixed with the three modes of material nature.

TEXT 10

karma-nirhāram uddiśya

parasmin vā tad-arpaṇam

yajed yaṣṭavyam iti vā

pṛthag-bhāvaḥ sa sāttvikaḥ

SYNONYMS

karma-fruitive activities; nirhāram-freeing himself from; uddiśya-with the purpose of; parasmin-to the Supreme Personality of Godhead; vā-or; tat-arpaṇam-offering the result of activities; yajet-may worship; yaṣṭavyam-to be worshiped; iti-thus; vā-or; pṛthak-bhāvaḥ-separatist; saḥ-he; sāttvikaḥ-in the mode of goodness.

When a devotee worships the Supreme Personality of Godhead and offers the results of his activities in order to free himself from the inebrieties of fruitive activities, his devotion is in the mode of goodness.

The brāhmaṇas, kṣatriyas, vaiśyas and śūdras, along with the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs, are the members of the eight divisions of varṇas and āśramas, and they have their respective duties to perform for the satisfaction of the Supreme Personality of Godhead. When such activities are performed and the results are offered to the Supreme Lord, they are called karmārpaṇam, duties performed for the satisfaction of the Lord. If there is any inebriety or fault, it is atoned for by this offering process. But if this offering process is in the mode of goodness rather than in pure devotion, then the interest is different. The four āśramas and the four varṇas act for some benefit in accordance with their personal interests. Therefore such activities are in the mode of goodness; they cannot be counted in the category of pure devotion. Pure devotional service as described by Rūpa Gosvāmī is free from all material desires. Anyābhilāṣitā-śūnyam [Madhya 19.167]. There can be no excuse for personal or material interest. Devotional activities should be transcendental to fruitive activities and empiric philosophical speculation. Pure devotional service is transcendental to all material qualities.

Devotional service in the modes of ignorance, passion and goodness can be divided into eighty-one categories. There are different devotional activities, such as hearing, chanting, remembering, worshiping, offering prayer, rendering service and surrendering everything, and each of them can be divided into three qualitative categories. There is hearing in the mode of passion, in the mode of ignorance and in the mode of goodness. Similarly, there is chanting in the mode of ignorance, passion and goodness, etc. Three multiplied by nine equals twenty-seven, and when again multiplied by three it becomes eighty-one. One has to transcend all such mixed materialistic devotional service in order to reach the standard of pure devotional service, as explained in the next verses.

TEXTS 11–12

mad-guṇa-śruti-mātreṇa

mayi sarva-guhāśaye

mano-gatir avicchinnā

yathā gaṅgāmbhaso 'mbudhau

lakṣaṇaṁ bhakti-yogasya

nirguṇasya hy udāhṛtam

ahaituky avyavahitā

yā bhaktiḥ puruṣottame

SYNONYMS

mat-of Me; guṇa-qualities; śruti-by hearing; mātreṇa-just; mayi-towards Me; sarva-guhā-āśaye-residing in everyone's heart; manaḥ-gatiḥ-the heart's course; avicchinnā-continuous; yathā-as; gaṅgā-of the Ganges; ambhasaḥ-of the water; ambudhau-towards the ocean; lakṣaṇam-the manifestation; bhakti-yogasya-of devotional service; nirguṇasya-unadulterated; hi-indeed; udāhṛtam-exhibited; ahaitukī-causeless; avyavahitā-not separated; yā-which; bhaktiḥ-devotional service; puruṣa-uttame-towards the Supreme Personality of Godhead.

The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord.

The basic principle of this unadulterated, pure devotional service is love of Godhead. Mad-guṇa-śruti-mātreṇa means "just after hearing about the transcendental qualities of the Supreme Personality of Godhead." These qualities are called nirguṇa. The Supreme Lord is uncontaminated by the modes of material nature; therefore He is attractive to the pure devotee. There is no need to practice meditation to attain such attraction; the pure devotee is already in the transcendental stage, and the affinity between him and the Supreme Personality of Godhead is natural and is compared to the Ganges water flowing towards the sea. The flow of the Ganges water cannot be stopped by any condition; similarly, a pure devotee's attraction for the transcendental name, form and pastimes of the Supreme Godhead cannot be stopped by any material condition. The word avicchinnā, "without interruptions," is very important in this connection. No material condition can stop the flow of the devotional service of a pure devotee.

The word ahaitukī means "without reason." A pure devotee does not render loving service to the Personality of Godhead for any cause or for any benefit, material or spiritual. This is the first symptom of unalloyed devotion. Anyābhilāṣitā-śūnyam: [Madhya 19.167] he has no desire to fulfill by rendering devotional service. Such devotional service is meant for the puruṣottama, the Supreme Personality, and not for anyone else. Sometimes pseudodevotees show devotion to many demigods, thinking the forms of the demigods to be the same as the Supreme Personality of Godhead's form. It is specifically mentioned herein, however, that bhakti, devotional service, is meant only for the Supreme Personality of Godhead, Nārāyaṇa, Viṣṇu, or Kṛṣṇa, not for anyone else.

Avyavahitā means "without cessation." A pure devotee must engage in the service of the Lord twenty-four hours a day, without cessation; his life is so molded that at every minute and every second he engages in some sort of devotional service to the Supreme Personality of Godhead. Another meaning of the word avyavahitā is that the interest of the devotee and the interest of the Supreme Lord are on the same level. The devotee has no interest but to fulfill the transcendental desire of the Supreme Lord. Such spontaneous service unto the Supreme Lord is transcendental and is never contaminated by the material modes of nature. These are the symptoms of pure devotional service, which is free from all contamination of material nature.

TEXT 13

sālokya-sārṣṭi-sāmīpya-

sārūpyaikatvam apy uta

dīyamānaṁ na gṛhṇanti

vinā mat-sevanaṁ janāḥ

SYNONYMS

sālokya-living on the same planet; sārṣṭi-having the same opulence; sāmīpya-to be a personal associate; sārūpya-having the same bodily features; ekatvam-oneness; api-also; uta-even; dīyamānam-being offered; na-not; gṛhṇanti-do accept; vinā-without; mat-My; sevanam-devotional service; janāḥ-pure devotees.

A pure devotee does not accept any kind of liberation-sālokya, sārṣṭi, sāmīpya, sārūpya or ekatva-even though they are offered by the Supreme Personality of Godhead.

Lord Caitanya teaches us how to execute pure devotional service out of spontaneous love for the Supreme Personality of Godhead. In the Śikṣāṣṭaka, He prays to the Lord: "O Lord, I do not wish to gain from You any wealth, nor do I wish to have a beautiful wife, nor do I wish to have many followers. All I want from You is that in life after life I may remain a pure devotee at Your lotus feet." There is a similarity between the prayers of Lord Caitanya and the statements of Śrīmad-Bhāgavatam. Lord Caitanya prays, "in life after life," indicating that a devotee does not even desire the cessation of birth and death. The yogīs and empiric philosophers desire cessation of the process of birth and death, but a devotee is satisfied to remain even in this material world and execute devotional service.

It is clearly stated herein that a pure devotee does not desire ekatva, oneness with the Supreme Lord, as desired by the impersonalists, the mental speculators and the meditators. To become one with the Supreme Lord is beyond the dream of a pure devotee. Sometimes he may accept promotion to the Vaikuṇṭha planets to serve the Lord there, but he will never accept merging into the Brahman effulgence, which he considers worse than hellish. Such ekatva, or merging into the effulgence of the Supreme Lord, is called kaivalya, but the happiness derived from kaivalya is considered by the pure devotee to be hellish. The devotee is so fond of rendering service to the Supreme Lord that the five kinds of liberation are not important to him. If one is engaged in pure transcendental loving service to the Lord, it is understood that he has already achieved the five kinds of liberation.

When a devotee is promoted to the spiritual world, Vaikuṇṭha, he receives four kinds of facilities. One of these is sālokya, living on the same planet as the Supreme Personality. The Supreme Person, in His different plenary expansions, lives on innumerable Vaikuṇṭha planets, and the chief planet is Kṛṣṇaloka. Just as within the material universe the chief planet is the sun, in the spiritual world the chief planet is Kṛṣṇaloka. From Kṛṣṇaloka, the bodily effulgence of Lord Kṛṣṇa is distributed not only to the spiritual world but to the material world as well; it is covered by matter, however, in the material world. In the spiritual world there are innumerable Vaikuṇṭha planets, and on each one the Lord is the predominating Deity. A devotee can be promoted to one such Vaikuṇṭha planet to live with the Supreme Personality of Godhead.

In sārṣṭi liberation the opulence of the devotee is equal to the opulence of the Supreme Lord. Sāmīpya means to be a personal associate of the Supreme Lord. In sārūpya liberation the bodily features of the devotee are exactly like those of the Supreme Person but for two or three symptoms found exclusively on the transcendental body of the Lord. Śrīvatsa, for example, the hair on the chest of the Lord, particularly distinguishes Him from His devotees.

A pure devotee does not accept these five kinds of spiritual existence, even if they are offered, and he certainly does not hanker after material benefits, which are all insignificant in comparison with spiritual benefits. When Prahlāda Mahārāja was offered some material benefit, he stated: "My Lord, I have seen that my father achieved all kinds of material benefits, and even the demigods were afraid of his opulence, but still, in a second, You have finished his life and all his material prosperity." For a devotee there is no question of desiring any material or spiritual prosperity. He simply aspires to serve the Lord. That is his highest happiness.

TEXT 14

sa eva bhakti-yogākhya

ātyantika udāhṛtaḥ

yenātivrajya tri-guṇaṁ

mad-bhāvāyopapadyate

SYNONYMS

saḥ-this; eva-indeed; bhakti-yoga-devotional service; ākhyaḥ-called; ātyantikaḥ-the highest platform; udāhṛtaḥ-explained; yena-by which; ativrajya-overcoming; tri-guṇam-the three modes of material nature; mat-bhāvāya-to My transcendental stage; upapadyate-one attains.

By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord.

Śrīpāda Śaṅkarācārya, who is supposed to be the leader of the impersonalist school of philosophers, has admitted in the beginning of his comments on Bhagavad-gītā that Nārāyaṇa, the Supreme Personality of Godhead, is beyond the material creation; except for Him, everything is within the material creation. It is also confirmed in the Vedic literature that before the creation there was only Nārāyaṇa; neither Lord Brahmā nor Lord Śiva existed. Only Nārāyaṇa, or the Supreme Personality of Godhead, Viṣṇu, or Kṛṣṇa, is always in the transcendental position, beyond the influence of material creation.

The material qualities of goodness, passion and ignorance cannot affect the position of the Supreme Personality of Godhead; therefore He is called nirguṇa (free from all tinges of material qualities). Here the same fact is confirmed by Lord Kapila: one who is situated in pure devotional service is transcendentally situated, as is the Lord. Just as the Lord is unaffected by the influence of the material modes, so too are His pure devotees. One who is not affected by the three modes of material nature is called a liberated soul, or brahma-bhūta soul. Brahma-bhūtaḥ prasannātmā [Bg. 18.54] is the stage of liberation. : "I am not this body." This is applicable only to the person who constantly engages in the devotional service of Kṛṣṇa and is thus in the transcendental stage; he is above the influence of the three modes of material nature.

It is the misconception of the impersonalists that one can worship any imaginary form of the Lord, or Brahman, and at the end merge in the Brahman effulgence. Of course, to merge into the bodily effulgence (Brahman) of the Supreme Lord is also liberation, as explained in the previous verse. Ekatva is also liberation, but that sort of liberation is never accepted by any devotee, for qualitative oneness is immediately attained as soon as one is situated in devotional service. For a devotee, that qualitative equality, which is the result of impersonal liberation, is already attained; he does not have to try for it separately. It is clearly stated here that simply by pure devotional service one becomes qualitatively as good as the Lord Himself.

TEXT 15

niṣevitenānimittena

sva-dharmeṇa mahīyasā

kriyā-yogena śastena

nātihiṁsreṇa nityaśaḥ

SYNONYMS

niṣevitena-executed; animittena-without attachment to the result; sva-dharmeṇa-by one's prescribed duties; mahīyasā-glorious; kriyā-yogena-by devotional activities; śastena-auspicious; na-without; atihiṁsreṇa-excessive violence; nityaśaḥ-regularly.

A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities.

One has to execute his prescribed duties according to his social position as a brāhmaṇa, kṣatriya, vaiśya or śūdra. The prescribed duties of the four classes of men in human society are also described in Bhagavad-gītā. The activities of brāhmaṇas are to control the senses and to become simple, clean, learned devotees. The kṣatriyas have the spirit for ruling, they are not afraid on the battlefield, and they are charitable. The vaiśyas, or the mercantile class of men, trade in commodities, protect cows and develop agricultural produce. The śūdras, or laborer class, serve the higher classes because they themselves are not very intelligent.

From every position, as confirmed in Bhagavad-gītā, sva-karmaṇā tam abhyarcya: one can serve the Supreme Lord by performing one's prescribed duty. It is not that only the brāhmaṇas can serve the Supreme Lord and not the śūdras. Anyone can serve the Supreme Lord by performing his prescribed duties under the direction of a spiritual master, or representative of the Supreme Personality of Godhead. No one should think that his prescribed duties are inferior. A brāhmaṇa can serve the Lord by using his intelligence, and the kṣatriya can serve the Supreme Lord by using his military arts, just as Arjuna served Kṛṣṇa. Arjuna was a warrior; he had no time to study Vedānta or other highly intellectual books. The damsels in Vrajadhāma were girls born of the vaiśya class, and they engaged in protecting cows and producing agriculture. Kṛṣṇa's foster father, Nanda Mahārāja, and his associates were all vaiśyas. They were not at all educated, but they could serve Kṛṣṇa by loving Him and by offering everything to Him. Similarly, there are many instances in which caṇḍālas, or those lower than śūdras, have served Kṛṣṇa. Also, the sage Vidura was considered a śūdra because his mother happened to be śūdra. There are no distinctions, for it is declared by the Lord in Bhagavad-gītā that anyone engaged specifically in devotional service is elevated to the transcendental position without a doubt. Everyone's prescribed duty is glorious if it is performed in devotional service of the Lord, without desire for profit. Such loving service must be performed without reason, without impediment, and spontaneously. Kṛṣṇa is lovable, and one has to serve Him in whatever capacity one can. That is pure devotional service.

Another significant phrase in this verse is nātihiṁsreṇa ("with minimum violence or sacrifice of life"). Even if a devotee has to commit violence, it should not be done beyond what is necessary. Sometimes the question is put before us: "You ask us not to eat meat, but you are eating vegetables. Do you think that is not violence?" The answer is that eating vegetables is violence, and vegetarians are also committing violence against other living entities because vegetables also have life. Nondevotees are killing cows, goats and so many other animals for eating purposes, and a devotee, who is vegetarian, is also killing. But here, significantly, it is stated that every living entity has to live by killing another entity; that is the law of nature. Jīvo jīvasya jīvanam: one living entity is the life for another living entity. But for a human being, that violence should be committed only as much as necessary.

A human being is not to eat anything which is not offered to the Supreme Personality of Godhead. Yajña-śiṣṭāśinaḥ santaḥ: one becomes freed from all sinful reactions by eating foodstuffs which are offered to Yajña, the Supreme Personality of Godhead. A devotee therefore eats only prasāda, or foodstuffs offered to the Supreme Lord, and Kṛṣṇa says that when a devotee offers Him foodstuffs from the vegetable kingdom, with devotion, He eats that. A devotee is to offer to Kṛṣṇa foodstuffs prepared from vegetables. If the Supreme Lord wanted foodstuffs prepared from animal food, the devotee could offer this, but He does not order to do that.

We have to commit violence; that is a natural law. We should not, however, commit violence extravagantly, but only as much as ordered by the Lord. Arjuna engaged in the art of killing, and although killing is, of course, violence, he killed the enemy simply on Kṛṣṇa's order. In the same way, if we commit violence as it is necessary, by the order of the Lord, that is called nātihiṁsā. We cannot avoid violence, for we are put into a conditional life in which we have to commit violence, but we should not commit more violence than necessary or than ordered by the Supreme Personality of Godhead.

TEXT 16

mad-dhiṣṇya-darśana-sparśa-

pūjā-stuty-abhivandanaiḥ

bhūteṣu mad-bhāvanayā

sattvenāsaṅgamena ca

SYNONYMS

mat-My; dhiṣṇya-statue; darśana-seeing; sparśa-touching; pūjā-worshiping; stuti-praying to; abhivandanaiḥ-by offering obeisances; bhūteṣu-in all living entities; mat-of Me; bhāvanayā-with thought; sattvena-by the mode of goodness; asaṅgamena-with detachment; ca-and.

The devotee should regularly see My statues in the temple, touch My lotus feet and offer worshipable paraphernalia and prayer. He should see in the spirit of renunciation, from the mode of goodness, and see every living entity as spiritual.

Temple worship is one of the duties of a devotee. It is especially recommended for neophytes, but those who are advanced should not refrain from temple worship. There is a distinction in the manner a neophyte and an advanced devotee appreciate the Lord's presence in the temple. A neophyte considers the arcā-vigraha (the statue of the Lord) to be different from the original Personality of Godhead; he considers it a representation of the Supreme Lord in the form of a Deity. But an advanced devotee accepts the Deity in the temple as the Supreme Personality of Godhead. He does not see any difference between the original form of the Lord and the statue, or arcā form of the Lord, in the temple. This is the vision of a devotee whose devotional service is in the highest stage of bhāva, or love of Godhead, whereas a neophyte's worship in the temple is a matter of routine duty.

Temple Deity worship is one of the functions of a devotee. He goes regularly to see the Deity nicely decorated, and with veneration and respect he touches the lotus feet of the Lord and presents offerings of worship, such as fruits, flowers and prayers. At the same time, to advance in devotional service, a devotee should see other living entities as spiritual sparks, parts and parcels of the Supreme Lord. A devotee is to offer respect to every entity that has a relationship with the Lord. Because every living entity originally has a relationship with the Lord as part and parcel, a devotee should try to see all living entities on the same equal level of spiritual existence. As stated in Bhagavad-gītā, a paṇḍita, one who is learned, sees equally a very learned brāhmaṇa, a śūdra, a hog, a dog and a cow. He does not see the body, which is only an outward dress. He does not see the dress of a brāhmaṇa, or that of a cow or of a hog. He sees the spiritual spark, part and parcel of the Supreme Lord. If a devotee does not see every living entity as part and parcel of the Supreme Lord, he is considered prākṛta-bhakta, a materialistic devotee. He is not completely situated on the spiritual platform; rather, he is in the lowest stage of devotion. He does, however, show all respect to the Deity.

Although a devotee sees all living entities on the level of spiritual existence, he is not interested in associating with everyone. Simply because a tiger is part and parcel of the Supreme Lord does not mean that we embrace him because of his spiritual relationship with the Supreme Lord. We must associate only with persons who have developed Kṛṣṇa consciousness.

We should befriend and offer special respect to persons who are developed in Kṛṣṇa consciousness. Other living entities are undoubtedly part and parcel of the Supreme Lord, but because their consciousness is still covered and not developed in Kṛṣṇa consciousness, we should renounce their association. It is said by Viśvanātha Cakravartī Ṭhākura that even if one is a Vaiṣṇava, if he is not of good character his company should be avoided, although he may be offered the respect of a Vaiṣṇava. Anyone who accepts Viṣṇu as the Supreme Personality of Godhead is accepted as a Vaiṣṇava, but a Vaiṣṇava is expected to develop all the good qualities of the demigods.

The exact meaning of the word sattvena is given by Śrīdhara Svāmī as being synonymous with dhairyeṇa, or patience. One must perform devotional service with great patience. One should not give up the execution of devotional service because one or two attempts have not been successful. One must continue. Śrī Rūpa Gosvāmī also confirms that one should be very enthusiastic and execute devotional service with patience and confidence. Patience is necessary for developing the confidence that "Kṛṣṇa will certainly accept me because I am engaging in devotional service." One has only to execute service according to the rules and regulations to insure success.

TEXT 17

mahatāṁ bahu-mānena

dīnānām anukampayā

maitryā caivātma-tulyeṣu

yamena niyamena ca

SYNONYMS

mahatām-to the great souls; bahu-mānena-with great respect; dīnānām-to the poor; anukampayā-with compassion; maitryā-with friendship; ca-also; eva-certainly; ātma-tulyeṣu-to persons who are equals; yamena-with control of the senses; niyamena-with regulation; ca-and.

The pure devotee should execute devotional service by giving the greatest respect to the spiritual master and the ācāryas. He should be compassionate to the poor and make friendship with persons who are his equals, but all his activities should be executed under regulation and with control of the senses.

In Bhagavad-gītā, Thirteenth Chapter, it is clearly stated that one should execute devotional service and advance on the path of spiritual knowledge by accepting the ācārya. Ācāryopāsanam: one should worship an ācārya, a spiritual master who knows things as they are. The spiritual master must be in the disciplic succession from Kṛṣṇa. The predecessors of the spiritual master are his spiritual master, his grand spiritual master, his great-grand spiritual master and so on, who form the disciplic succession of ācāryas.

It is recommended herewith that all the ācāryas be given the highest respect. It is stated, guruṣu nara-matiḥ. Guruṣu means "unto the ācāryas," and nara-matiḥ means "thinking like a common man." To think of the Vaiṣṇavas, the devotees, as belonging to a particular caste or community, to think of the ācāryas as ordinary men or to think of the Deity in the temple as being made of stone, wood or metal, is condemned. Niyamena: one should offer the greatest respect to the ācāryas according to the standard regulations. A devotee should also be compassionate to the poor. This does not refer to those who are poverty-stricken materially. According to devotional vision, a man is poor if he is not in Kṛṣṇa consciousness. A man may be very rich materially, but if he is not Kṛṣṇa conscious, he is considered poor. On the other hand, many ācāryas, such as Rūpa Gosvāmī and Sanātana Gosvāmī, used to live beneath trees every night. Superficially it appeared that they were poverty-stricken, but from their writings we can understand that in spiritual life they were the richest personalities.

A devotee shows compassion to those poor souls who are wanting in spiritual knowledge by enlightening them in order to elevate them to Kṛṣṇa consciousness. That is one of the duties of a devotee. He should also make friendship with persons who are on an equal level with himself or who have the same understanding that he does. For a devotee, there is no point in making friendships with ordinary persons; he should make friendship with other devotees so that by discussing among themselves, they may elevate one another on the path of spiritual understanding. This is called iṣṭa-goṣṭhī.

In Bhagavad-gītā there is reference to bodhayantaḥ parasparam, "discussing among themselves." Generally pure devotees utilize their valuable time in chanting and discussing various activities of Lord Kṛṣṇa or Lord Caitanya amongst themselves. There are innumerable books, such as the purāṇas, Mahābhārata, Bhāgavatam, Bhagavad-gītā and Upaniṣads, which contain countless subjects for discussion among two devotees or more. Friendship should be cemented between persons with mutual interests and understanding. Such persons are said to be sva jāti, "of the same caste." The devotee should avoid a person whose character is not fixed in the standard understanding; even though he may be a Vaiṣṇava, or a devotee of Kṛṣṇa, if his character is not correctly representative, then he should be avoided. One should steadily control the senses and the mind and strictly follow the rules and regulations, and he should make friendship with persons of the same standard.

TEXT 18

ādhyātmikānuśravaṇān

nāma-saṅkīrtanāc ca me

ārjavenārya-saṅgena

nirahaṅkriyayā tathā

SYNONYMS

ādhyātmika-spiritual matters; anuśravaṇāt-from hearing; nāma-saṅkīrtanāt-from chanting the holy name; ca-and; me-My; ārjavena-with straightforward behavior; ārya-saṅgena-with association of saintly persons; nirahaṅkriyayā-without false ego; tathā-thus.

A devotee should always try to hear about spiritual matters and should always utilize his time in chanting the holy name of the Lord. His behavior should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced.

In order to advance in spiritual understanding, one has to hear from authentic sources about spiritual knowledge. One can understand the reality of spiritual life by following strict regulative principles and by controlling the senses. To have control it is necessary that one be nonviolent and truthful, refrain from stealing, abstain from sex life and possess only that which is absolutely necessary for keeping the body and soul together. One should not eat more than necessary, he should not collect more paraphernalia than necessary, he should not talk unnecessarily with common men, and he should not follow the rules and regulations without purpose. He should follow the rules and regulations so that he may actually make advancement.

There are eighteen qualifications mentioned in Bhagavad-gītā, among which is simplicity. One should be without pride; one should not demand unnecessary respect from others, and one should be nonviolent. Amānitvam adambhitvam ahiṁsā. One should be very tolerant and simple, one should accept the spiritual master, and one should control the senses. These are mentioned here and in Bhagavad-gītā as well. One should hear from authentic sources how to advance in spiritual life; such instructions should be taken from the ācārya and should be assimilated.

It is especially mentioned here, nāma-saṅkīrtanāc ca: one should chant the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-either individually or with others. Lord Caitanya has given special stress to chanting of these holy names of the Lord as the basic principle of spiritual advancement. Another word used here is ārjavena, meaning "without diplomacy." A devotee should not make plans out of self-interest. Of course, preachers sometimes have to make some plan to execute the mission of the Lord under proper guidance, but regarding personal self-interest, a devotee should always be without diplomacy, and he should avoid the company of persons who are not advancing in spiritual life. Another word is ārya. Āryans are persons who are advancing in knowledge of Kṛṣṇa consciousness as well as in material prosperity. The difference between the Āryan and non-Āryan, the sura and asura, is in their standards of spiritual advancement. Association with persons who are not spiritually advanced is forbidden. Lord Caitanya advised, asat-saṅga-tyāga: one should avoid persons who are attached to the temporary. Asat is one who is too materially attached, who is not a devotee of the Lord and who is too attached to women or enjoyable material things. Such a person, according to Vaiṣṇava philosophy, is a persona non grata.

A devotee should not be proud of his acquisitions. The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kavirāja Gosvāmī and all the other Vaiṣṇavas have taught us by personal example. Caitanya Mahāprabhu taught that one should be humbler than the grass on the street and more tolerant than the tree. One should not be proud or falsely puffed up. In this way one will surely advance in spiritual life.

TEXT 19

mad-dharmaṇo guṇair etaiḥ

parisaṁśuddha āśayaḥ

puruṣasyāñjasābhyeti

śruta-mātra-guṇaṁ hi mām

SYNONYMS

mat-dharmaṇaḥ-of My devotee; guṇaiḥ-with the attributes; etaiḥ-these; parisaṁśuddhaḥ-completely purified; āśayaḥ-consciousness; puruṣasya-of a person; añjasā-instantly; abhyeti-approaches; śruta-by hearing; mātra-simply; guṇam-quality; hi-certainly; mām-Me.

When one is fully qualified with all these transcendental attributes and his consciousness is thus completely purified, he is immediately attracted simply by hearing My name or hearing of My transcendental quality.

In the beginning of this instruction, the Lord explained to His mother that mad-guṇa-śruti-mātreṇa, simply by hearing of the name, quality, form, etc., of the Supreme Personality of Godhead, one is immediately attracted. A person becomes fully qualified with all transcendental qualities by following the rules and regulations, as recommended in different scriptures. We have developed certain unnecessary qualities by material association, and by following the above process we become free from that contamination. To develop transcendental qualities, as explained in the previous verse, one must become free from these contaminated qualities.

TEXT 20

yathā vāta-ratho ghrāṇam

āvṛṅkte gandha āśayāt

evaṁ yoga-rataṁ ceta

ātmānam avikāri yat

SYNONYMS

yathā-as; vāta-of air; rathaḥ-the chariot; ghrāṇam-sense of smell; āvṛṅkte-catches; gandhaḥ-aroma; āśayāt-from the source; evam-similarly; yoga-ratam-engaged in devotional service; cetaḥ-consciousness; ātmānam-the Supreme Soul; avikāri-unchanging; yat-which.

As the chariot of air carries an aroma from its source and immediately catches the sense of smell, similarly, one who constantly engages in devotional service, in Kṛṣṇa consciousness, can catch the Supreme Soul, who is equally present everywhere.

As a breeze carrying a pleasant fragrance from a garden of flowers at once captures the organ of smell, so one's consciousness, saturated with devotion, can at once capture the transcendental existence of the Supreme Personality of Godhead, who, in His Paramātmā feature, is present everywhere, even in the heart of every living being. It is stated in Bhagavad-gītā that the Supreme Personality of Godhead is kṣetra jña, present within this body, but He is also simultaneously present in every other body. Since the individual soul is present only in a particular body, he is altered when another individual soul does not cooperate with him. The Supersoul, however, is equally present everywhere. Individual souls may disagree, but the Supersoul, being equally present in every body, is called unchanging, or avikāri. The individual soul, when fully saturated with Kṛṣṇa consciousness, can understand the presence of the Supersoul. It is confirmed in Bhagavad-gītā that (bhaktyā mām abhijānāti [Bg. 18.55]) a person saturated with devotional service in full Kṛṣṇa consciousness can understand the Supreme Personality of Godhead, either as Supersoul or as the Supreme Person.

TEXT 21

ahaṁ sarveṣu bhūteṣu

bhūtātmāvasthitaḥ sadā

tam avajñāya māṁ martyaḥ

kurute 'rcā-viḍambanam

SYNONYMS

aham-I; sarveṣu-in all; bhūteṣu-living entities; bhūta-ātmā-the Supersoul in all beings; avasthitaḥ-situated; sadā-always; tam-that Supersoul; avajñāya-disregarding; mām-Me; martyaḥ-a mortal man; kurute-performs; arcā-of worship of the Deity; viḍambanam-imitation.

I am present in every living entity as the Supersoul. If someone neglects or disregards that Supersoul everywhere and engages himself in the worship of the Deity in the temple, that is simply imitation.

In purified consciousness, or Kṛṣṇa consciousness, one sees the presence of Kṛṣṇa everywhere. If, therefore, one only engages in Deity worship in the temple and does not consider other living entities, then he is in the lowest grade of devotional service. One who worships the Deity in the temple and does not show respect to others is a devotee on the material platform, in the lowest stage of devotional service. A devotee should try to understand everything in relationship with Kṛṣṇa and try to serve everything in that spirit. To serve everything means to engage everything in the service of Kṛṣṇa. If a person is innocent and does not know his relationship with Kṛṣṇa, an advanced devotee should try to engage him in the service of Kṛṣṇa. One who is advanced in Kṛṣṇa consciousness can engage not only the living being but everything in the service of Kṛṣṇa.

TEXT 22

yo māṁ sarveṣu bhūteṣu

santam ātmānam īśvaram

hitvārcāṁ bhajate mauḍhyād

bhasmany eva juhoti saḥ

SYNONYMS

yaḥ-one who; mām-Me; sarveṣu-in all; bhūteṣu-living entities; santam-being present; ātmānam-the Paramātmā; īśvaram-the Supreme Lord; hitvā-disregarding; arcām-the Deity; bhajate-worships; mauḍhyāt-because of ignorance; bhasmani-into ashes; eva-only; juhoti-offers oblations; saḥ-he.

One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramātmā, is situated in every living entity's heart, must be in ignorance and is compared to one who offers oblations into ashes.

It is stated clearly herein that the Supreme Personality of Godhead, in His plenary expansion of Supersoul, is present in all living entities. The living entities have 8,400,000 different kinds of bodies, and the Supreme Personality of Godhead is living in every body both as the individual soul and as the Supersoul. Since the individual soul is part and parcel of the Supreme Lord, in that sense the Lord is living in every body, and, as Supersoul, the Lord is also present as a witness. In both cases the presence of God in every living entity is essential. Therefore persons who profess to belong to some religious sect but who do not feel the presence of the Supreme Personality of Godhead in every living entity, and everywhere else, are in the mode of ignorance.

If, without this preliminary knowledge of the Lord's omnipresence, one simply attaches himself to the rituals in a temple, church or mosque, it is as if he were offering butter into ashes rather than into the fire. One offers sacrifices by pouring clarified butter into a fire and chanting Vedic mantras, but even if there are Vedic mantras and all conditions are favorable, if the clarified butter is poured on ashes, then such a sacrifice will be useless. In other words, a devotee should not ignore any living entity. The devotee must know that in every living entity, however insignificant he may be, even in an ant, God is present, and therefore every living entity should be kindly treated and should not be subjected to any violence. In modern civilized society, slaughterhouses are regularly maintained and supported by a certain type of religious principle. But without knowledge of the presence of God in every living entity, any so-called advancement of human civilization, either spiritual or material, is to be understood as being in the mode of ignorance.

TEXT 23

dviṣataḥ para-kāye māṁ

mānino bhinna-darśinaḥ

bhūteṣu baddha-vairasya

na manaḥ śāntim ṛcchati

SYNONYMS

dviṣataḥ-of one who is envious; para-kāye-towards the body of another; mām-unto Me; māninaḥ-offering respect; bhinna-darśinaḥ-of a separatist; bhūteṣu-towards living entities; baddha-vairasya-of one who is inimical; na-not; manaḥ-the mind; śāntim-peace; ṛcchati-attains.

One who offers Me respect but is envious of the bodies of others and is therefore a separatist never attains peace of mind, because of his inimical behavior towards other living entities.

In this verse, two phrases, bhūteṣu baddha-vairasya ("inimical towards others") and dviṣataḥ para-kāye ("envious of another's body"), are significant. One who is envious of or inimical towards others never experiences any happiness. A devotee's vision, therefore, must be perfect. He should ignore bodily distinctions and should see only the presence of the part and parcel of the Supreme Lord, and the Lord Himself in His plenary expansion as Supersoul. That is the vision of a pure devotee. The bodily expression of a particular type of living entity is always ignored by the devotee.

It is expressed herein that the Lord is always eager to deliver the conditioned souls, who have been encaged within material bodies. Devotees are expected to carry the message or desire of the Lord to such conditioned souls and enlighten them with Kṛṣṇa consciousness. Thus they may be elevated to transcendental, spiritual life, and the mission of their lives will be successful. Of course this is not possible for living entities who are lower than human beings, but in human society it is feasible that all living entities can be enlightened with Kṛṣṇa consciousness. Even living entities who are lower than human can be raised to Kṛṣṇa consciousness by other methods. For example, Śivānanda Sena, a great devotee of Lord Caitanya, delivered a dog by feeding him prasāda. Distribution of prasāda, or remnants of foodstuffs offered to the Lord, even to the ignorant masses of people and to animals, gives such living entities the chance for elevation to Kṛṣṇa consciousness. Factually it happened that the same dog, when met by Lord Caitanya at Purī, was liberated from the material condition.

It is especially mentioned here that a devotee must be free from all violence (jīvāhiṁsā). Lord Caitanya has recommended that a devotee not commit violence to any living entity. Sometimes the question is raised that since vegetables also have life and devotees take vegetable foodstuffs, isn't that violence? Firstly, however, taking some leaves, twigs or fruit from a tree or plant does not kill the plant. Besides that, jīvāhiṁsā means that since every living entity has to pass through a particular type of body according to his past karma, although every living entity is eternal, he should not be disturbed in his gradual evolution. A devotee has to execute the principles of devotional service exactly as they are, and he must know that however insignificant a living entity may be, the Lord is present within him. A devotee must realize this universal presence of the Lord.

TEXT 24

aham uccāvacair dravyaiḥ

kriyayotpannayānaghe

naiva tuṣye 'rcito 'rcāyāṁ

bhūta-grāmāvamāninaḥ

SYNONYMS

aham-I; ucca-avacaiḥ-with various; dravyaiḥ-paraphernalia; kriyayā-by religious rituals; utpannayā-accomplished; anaghe-O sinless mother; na-not; eva-certainly; tuṣye-am pleased; arcitaḥ-worshiped; arcāyām-in the Deity form; bhūta-grāma-to other living entities; avamāninaḥ-with those who are disrespectful.

My dear Mother, even if he worships with proper rituals and paraphernalia, a person who is ignorant of My presence in all living entities never pleases Me by the worship of My Deities in the temple.

There are sixty-four different prescriptions for worship of the Deity in the temple. There are many items offered to the Deity, some valuable and some less valuable. It is prescribed in Bhagavad-gītā: "If a devotee offers Me a small flower, a leaf, some water or a little fruit, I will accept it." The real purpose is to exhibit one's loving devotion to the Lord; the offerings themselves are secondary. If one has not developed loving devotion to the Lord and simply offers many kinds of foodstuffs, fruits and flowers without real devotion, the offering will not be accepted by the Lord. We cannot bribe the Personality of Godhead. He is so great that our bribery has no value. Nor has He any scarcity; since He is full in Himself, what can we offer Him? Everything is produced by Him. We simply offer to show our love and gratitude to the Lord.

This gratitude and love for God is exhibited by a pure devotee, who knows that the Lord lives in every living entity. As such, temple worship necessarily includes distribution of prasāda. It is not that one should create a temple in his private apartment or private room, offer something to the Lord, and then eat. Of course, that is better than simply cooking foodstuffs and eating without understanding one's relationship with the Supreme Lord; people who act in this manner are just like animals. But the devotee who wants to elevate himself to the higher level of understanding must know that the Lord is present in every living entity, and, as stated in the previous verse, one should be compassionate to other living entities. A devotee should worship the Supreme Lord, be friendly to persons who are on the same level and be compassionate to the ignorant. One should exhibit his compassion for ignorant living entities by distributing prasāda. Distribution of prasāda to the ignorant masses of people is essential for persons who make offerings to the Personality of Godhead.

Real love and devotion is accepted by the Lord. Many valuable foodstuffs may be presented to a person, but if the person is not hungry, all such offerings are useless for him. Similarly, we may offer many valuable items to the Deity, but if we have no real sense of devotion and no real sense of the Lord's presence everywhere, then we are lacking in devotional service; in such a state of ignorance, we cannot offer anything acceptable to the Lord.

TEXT 25

arcādāv arcayet tāvad

īśvaraṁ māṁ sva-karma-kṛt

yāvan na veda sva-hṛdi

sarva-bhūteṣv avasthitam

SYNONYMS

arcā-ādau-beginning with worship of the Deity; arcayet-one should worship; tāvat-so long; īśvaram-the Supreme Personality of Godhead; mām-Me; sva-his own; karma-prescribed duties; kṛt-performing; yāvat-as long as; na-not; veda-he realizes; sva-hṛdi-in his own heart; sarva-bhūteṣu-in all living entities; avasthitam-situated.

Performing his prescribed duties, one should worship the Deity of the Supreme Personality of Godhead until one realizes My presence in his own heart and in the hearts of other living entities as well.

Worship of the Deity of the Supreme Personality of Godhead is prescribed herewith even for persons who are simply discharging their prescribed duties. There are prescribed duties for the different social classes of men-the brāhmaṇas, the vaiśyas, the kṣatriyas and the śūdras-and for the different āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One should worship the Deity of the Lord until one appreciates the presence of the Lord in every living entity. In other words, one should not be satisfied simply by discharging his duties properly; he must realize his relationship and the relationship of all other living entities with the Supreme Personality of Godhead. If he does not understand this, then even though he discharges his prescribed duties properly, it is to be understood that he is simply laboring without profit.

The word sva-karma-kṛt in this verse is very significant. Sva-karma-kṛt is one who engages in discharging his prescribed duties. It is not that one who has become a devotee of the Lord or who engages in devotional service should give up his prescribed duties. No one should be lazy under the plea of devotional service. One has to execute devotional service according to his prescribed duties. Sva-karma-kṛt means that one should discharge the duties prescribed for him without neglect.

TEXT 26

ātmanaś ca parasyāpi

yaḥ karoty antarodaram

tasya bhinna-dṛśo mṛtyur

vidadhe bhayam ulbaṇam

SYNONYMS

ātmanaḥ-of himself; ca-and; parasya-of another; api-also; yaḥ-one who; karoti-discriminates; antarā-between; udaram-the body; tasya-of him; bhinna-dṛśaḥ-having a differential outlook; mṛtyuḥ-as death; vidadhe-I cause; bhayam-fear; ulbaṇam-great.

As the blazing fire of death, I cause great fear to whoever makes the least discrimination between himself and other living entities because of a differential outlook.

There are bodily differentiations among all varieties of living entities, but a devotee should not distinguish between one living entity and another on such a basis; a devotee's outlook should be that both the soul and Supersoul are equally present in all varieties of living entities.

TEXT 27

atha māṁ sarva-bhūteṣu

bhūtātmānaṁ kṛtālayam

arhayed dāna-mānābhyāṁ

maitryābhinnena cakṣuṣā

SYNONYMS

atha-therefore; mām-Me; sarva-bhūteṣu-in all creatures; bhūta-ātmānam-the Self in all beings; kṛta-ālayam-abiding; arhayet-one should propitiate; dāna-mānābhyām-through charity and respect; maitryā-through friendship; abhinnena-equal; cakṣuṣā-by viewing.

Therefore, through charitable gifts and attention, as well as through friendly behavior and by viewing all to be alike, one should propitiate Me, who abide in all creatures as their very Self.

It should not be misunderstood that because the Supersoul is dwelling within the heart of a living entity, the individual soul has become equal to Him. The equality of the Supersoul and the individual soul is misconceived by the impersonalist. Here it is distinctly mentioned that the individual soul should be recognized in relationship with the Supreme Personality of Godhead. The method of worshiping the individual soul is described here as either giving charitable gifts or behaving in a friendly manner, free from any separatist outlook. The impersonalist sometimes accepts a poor individual soul as being daridra-nārāyaṇa, meaning that Nārāyaṇa, the Supreme Personality of Godhead, has become poor. This is a contradiction. The Supreme Personality of Godhead is full in all opulences. He can agree to live with a poor soul or even with an animal, but this does not make Him poor.

There are two Sanskrit words used here, māna and dāna. Māna indicates a superior, and dāna indicates one who gives charitable gifts or is compassionate towards an inferior. We cannot treat the Supreme Personality of Godhead as an inferior who is dependent on our charitable gifts. When we give charity, it is to a person who is inferior in his material or economic condition. Charity is not given to a rich man. Similarly, it is explicitly stated here that māna, respect, is offered to a superior, and charity is offered to an inferior. The living entities, according to different results of fruitive activities, may become rich or poor, but the Supreme Personality of Godhead is unchangeable; He is always full in six opulences. Treating a living entity equally does not mean treating him as one would treat the Supreme Personality of Godhead. Compassion and friendliness do not necessitate falsely elevating someone to the exalted position of the Supreme Personality of Godhead. We should not, at the same time, misunderstand that the Supersoul situated in the heart of an animal like a hog and the Supersoul situated in the heart of a learned brāhmaṇa are different. The Supersoul in all living entities is the same Supreme Personality of Godhead. By His omnipotency, He can live anywhere, and He can create His Vaikuṇṭha situation everywhere. That is His inconceivable potency. Therefore, when Nārāyaṇa is living in the heart of a hog, He does not become a hog-Nārāyaṇa. He is always Nārāyaṇa and is unaffected by the body of the hog.

TEXT 28

jīvāḥ śreṣṭhā hy ajīvānāṁ

tataḥ prāṇa-bhṛtaḥ śubhe

tataḥ sa-cittāḥ pravarās

tataś cendriya-vṛttayaḥ

SYNONYMS

jīvāḥ-living entities; śreṣṭhāḥ-better; hi-indeed; ajīvānām-than inanimate objects; tataḥ-than them; prāṇa-bhṛtaḥ-entities with life symptoms; śubhe-O blessed mother; tataḥ-than them; sa-cittāḥ-entities with developed consciousness; pravarāḥ-better; tataḥ-than them; ca-and; indriya-vṛttayaḥ-those with sense perception.

Living entities are superior to inanimate objects, O blessed mother, and among them, living entities who display life symptoms are better. Animals with developed consciousness are better than them, and better still are those who have developed sense perception.

In the previous verse it was explained that living entities should be honored by charitable gifts and friendly behavior, and in this verse and in the following verses, the description of different grades of living entities is given so that one can know when to behave friendly and when to give charity. For example, a tiger is a living entity, part and parcel of the Supreme Personality of Godhead, and the Supreme Lord is living in the heart of the tiger as Supersoul. But does this mean that we have to treat the tiger in a friendly manner? Certainly not. We have to treat him differently, giving him charity in the form of prasāda. The many saintly persons in the jungles do not treat the tigers in a friendly way, but they supply prasāda foodstuffs to them. The tigers come, take the food and go away, just as a dog does. According to the Vedic system, a dog is not allowed to enter the house. Because of their uncleanliness, cats and dogs are not allowed within the apartment of a gentleman, but are so trained that they stand outside. The compassionate householder will supply prasāda to the dogs and cats, who eat outside and then go away. We must treat the lower living entities compassionately, but this does not mean that we have to treat them in the same way we treat other human beings. The feeling of equality must be there, but the treatment should be discriminating. Just how discrimination should be maintained is given in the following six verses concerning the different grades of living conditions.

The first division is made between dead, stonelike matter and the living organism. A living organism is sometimes manifested even in stone. Experience shows that some hills and mountains grow. This is due to the presence of the soul within that stone. Above that, the next manifestation of the living condition is development of consciousness, and the next manifestation is the development of sense perception. In the Mokṣa-dharma section of the Mahābhārata it is stated that trees have developed sense perception; they can see and smell. We know by experience that trees can see. Sometimes in its growth a large tree changes its course of development to avoid some hindrances. This means that a tree can see, and according to Mahābhārata, a tree can also smell. This indicates the development of sense perception.

TEXT 29

tatrāpi sparśa-vedibhyaḥ

pravarā rasa-vedinaḥ

tebhyo gandha-vidaḥ śreṣṭhās

tataḥ śabda-vido varāḥ

SYNONYMS

tatra-among them; api-moreover; sparśa-vedibhyaḥ-than those perceiving touch; pravarāḥ-better; rasa-vedinaḥ-those perceiving taste; tebhyaḥ-than them; gandha-vidaḥ-those perceiving smell; śreṣṭhāḥ-better; tataḥ-than them; śabda-vidaḥ-those perceiving sound; varāḥ-better.

Among the living entities who have developed sense perception, those who have developed the sense of taste are better than those who have developed only the sense of touch. Better than them are those who have developed the sense of smell, and better still are those who have developed the sense of hearing.

Although Westerners accept that Darwin first expounded the doctrine of evolution, the science of anthropology is not new. The development of the evolutionary process was known long before from the Bhāgavatam, which was written five thousand years ago. There are records of the statements of Kapila Muni, who was present almost in the beginning of the creation. This knowledge has existed since the Vedic time, and all these sequences are disclosed in Vedic literature; the theory of gradual evolution or anthropology is not new to the Vedas.

It is said here that amongst the trees there are also evolutionary processes; the different kinds of trees have touch perception. It is said that better than the trees are the fish because fish have developed the sense of taste. Better than the fish are the bees, who have developed the sense of smell, and better than them are the serpents because serpents have developed the sense of hearing. In the darkness of night a snake can find its eatables simply by hearing the frog's very pleasant cry. The snake can understand, "There is the frog," and he captures the frog simply because of its sound vibration. This example is sometimes given for persons who vibrate sounds simply for death. One may have a very nice tongue that can vibrate sound like the frogs, but that kind of vibration is simply calling death. The best use of the tongue and of sound vibration is to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That will protect one from the hands of cruel death.

TEXT 30

rūpa-bheda-vidas tatra

tataś cobhayato-dataḥ

teṣāṁ bahu-padāḥ śreṣṭhāś

catuṣ-pādas tato dvi-pāt

SYNONYMS

rūpa-bheda-distinctions of form; vidaḥ-those who perceive; tatra-than them; tataḥ-than them; ca-and; ubhayataḥ-in both jaws; dataḥ-those with teeth; teṣām-of them; bahu-padāḥ-those who have many legs; śreṣṭhāḥ-better; catuḥ-pādaḥ-four-legged; tataḥ-than them; dvi-pāt-two-legged.

Better than those living entities who can perceive sound are those who can distinguish between one form and another. Better than them are those who have developed upper and lower sets of teeth, and better still are those who have many legs. Better than them are the quadrupeds, and better still are the human beings.

It is said that certain birds, such as crows, can distinguish one form from another. Living entities that have many legs, like the wasp, are better than plants and grasses, which have no legs. Four-legged animals are better than many-legged living entities, and better than the animals is the human being, who has only two legs.

TEXT 31

tato varṇāś ca catvāras

teṣāṁ brāhmaṇa uttamaḥ

brāhmaṇeṣv api veda-jño

hy artha-jño 'bhyadhikas tataḥ

SYNONYMS

tataḥ-among them; varṇāḥ-classes; ca-and; catvāraḥ-four; teṣām-of them; brāhmaṇaḥ-a brāhmaṇa; uttamaḥ-best; brāhmaṇeṣu-among the brāhmaṇas; api-moreover; veda-the Vedas; jñaḥ-one who knows; hi-certainly; artha-the purpose; jñaḥ-one who knows; abhyadhikaḥ-better; tataḥ-than him.

Among human beings, the society which is divided according to quality and work is best, and in that society, the intelligent men, who are designated as brāhmaṇas, are best. Among the brāhmaṇas, one who has studied the Vedas is the best, and among the brāhmaṇas who have studied the Vedas, one who knows the actual purport of Veda is the best.

The system of four classifications in human society according to quality and work is very scientific. This system of brāhmaṇas, kṣatriyas, vaiśyas and śūdras has now become vitiated as the present caste system in India, but it appears that this system has been current a very long time, since it is mentioned in Śrīmad-Bhāgavatam and Bhagavad-gītā. Unless there is such a division of the social orders in human society, including the intelligent class, the martial class, the mercantile class and the laborer class, there is always confusion as to who is to work for what purpose. A person trained to the stage of understanding the Absolute Truth is a brāhmaṇa, and when such a brāhmaṇa is veda jña, he understands the purpose of Veda. The purpose of Veda is to understand the Absolute. One who understands the Absolute Truth in three phases, namely Brahman, Paramātmā and Bhagavān, and who understands the term Bhagavān to mean the Supreme Personality of Godhead, is considered to be the best of the brāhmaṇas, or a Vaiṣṇava.

TEXT 32

artha-jñāt saṁśaya-cchettā

tataḥ śreyān sva-karma-kṛt

mukta-saṅgas tato bhūyān

adogdhā dharmam ātmanaḥ

SYNONYMS

artha-jñāt-than one who knows the purpose of the Vedas; saṁśaya-doubts; chettā-one who cuts off; tataḥ-than him; śreyān-better; sva-karma-his prescribed duties; kṛt-one who executes; mukta-saṅgaḥ-liberated from material association; tataḥ-than him; bhūyān-better; adogdhā-not executing; dharmam-devotional service; ātmanaḥ-for himself.

Better than the brāhmaṇa who knows the purpose of the Vedas is he who can dissipate all doubts, and better than him is one who strictly follows the brahminical principles. Better than him is one who is liberated from all material contamination, and better than him is a pure devotee, who executes devotional service without expectation of reward.

Artha jña brāhmaṇa refers to one who has made a thorough analytical study of the Absolute Truth and who knows that the Absolute Truth is realized in three different phases, namely Brahman, Paramātmā and Bhagavān. If someone not only has this knowledge but is able to clear all doubts if questioned about the Absolute Truth, he is considered better. Further, there may be a learned brāhmaṇa-Vaiṣṇava who can explain clearly and eradicate all doubts, but if he does not follow the Vaiṣṇava principles, then he is not situated on a higher level. One must be able to clear all doubts and simultaneously be situated in the brahminical characteristics. Such a person, who knows the purpose of the Vedic injunctions, who can employ the principles laid down in the Vedic literatures and who teaches his disciples in that way, is called an ācārya. The position of an ācārya is that he executes devotional service with no desire for elevation to a higher position of life.

The highest perfectional brāhmaṇa is the Vaiṣṇava. A Vaiṣṇava who knows the science of the Absolute Truth but is not able to preach such knowledge to others is described as being in the lower stage, one who not only understands the principles of the science of God but can also preach is in the second stage, and one who not only can preach but who also sees everything in the Absolute Truth and the Absolute Truth in everything is in the highest class of Vaiṣṇavas. It is mentioned here that a Vaiṣṇava is already a brāhmaṇa; in fact, the highest stage of brahminical perfection is reached when one becomes a Vaiṣṇava.

TEXT 33

tasmān mayy arpitāśeṣa-

kriyārthātmā nirantaraḥ

mayy arpitātmanaḥ puṁso

mayi sannyasta-karmaṇaḥ

na paśyāmi paraṁ bhūtam

akartuḥ sama-darśanāt

SYNONYMS

tasmāt-than him; mayi-unto Me; arpita-offered; aśeṣa-all; kriyā-actions; artha-wealth; ātmā-life, soul; nirantaraḥ-without cessation; mayi-unto Me; arpita-offered; ātmanaḥ-whose mind; puṁsaḥ-than a person; mayi-unto Me; sannyasta-dedicated; karmaṇaḥ-whose activities; na-not; paśyāmi-I see; param-greater; bhūtam-living entity; akartuḥ-without proprietorship; sama-same; darśanāt-whose vision.

Therefore I do not find a greater person than he who has no interest outside of Mine and who therefore engages and dedicates all his activities and all his life-everything-unto Me without cessation.

In this verse the word sama-darśanāt means that he no longer has any separate interest; the devotee's interest and the Supreme Personality of Godhead's interest are one. For example, Lord Caitanya, in the role of a devotee, also preached the same philosophy. He preached that Kṛṣṇa is the worshipful Lord, the Supreme Personality of Godhead, and that the interest of His pure devotees is the same as His own.

Sometimes Māyāvādī philosophers, due to a poor fund of knowledge, define the word sama-darśanāt to mean that a devotee should see himself as one with the Supreme Personality of Godhead. This is foolishness. When one thinks himself one with the Supreme Personality of Godhead, there is no question of serving Him. When there is service, there must be a master. Three things must be present for there to be service: the master, the servant and the service. Here it is clearly stated that he who has dedicated his life, all his activities, his mind and his soul-everything-for the satisfaction of the Supreme Lord, is considered to be the greatest person.

The word akartuḥ means "without any sense of proprietorship." Everyone wants to act as the proprietor of his actions so that he can enjoy the result. A devotee, however, has no such desire; he acts because the Personality of Godhead wants him to act in a particular way. He has no personal motive. When Lord Caitanya preached Kṛṣṇa consciousness, it was not with the purpose that people would call Him Kṛṣṇa, the Supreme Personality of Godhead; rather, He preached that Kṛṣṇa is the Supreme Personality of Godhead and should be worshiped as such. A devotee who is a most confidential servant of the Lord never does anything for his personal account, but does everything for the satisfaction of the Supreme Lord. It is clearly stated, therefore, mayi sannyasta-karmaṇaḥ: the devotee works, but he works for the Supreme. It is also stated, mayy arpitātmanaḥ: "He gives his mind unto Me." These are the qualifications of a devotee, who, according to this verse, is accepted as the highest of all human beings.

TEXT 34

manasaitāni bhūtāni

praṇamed bahu-mānayan

īśvaro jīva-kalayā

praviṣṭo bhagavān iti

SYNONYMS

manasā-with the mind; etāni-to these; bhūtāni-living entities; praṇamet-he offers respects; bahu-mānayan-showing regard; īśvaraḥ-the controller; jīva-of the living entities; kalayā-by His expansion as the Supersoul; praviṣṭaḥ-has entered; bhagavān-the Supreme Personality of Godhead; iti-thus.

Such a perfect devotee offers respects to every living entity because he is under the firm conviction that the Supreme Personality of Godhead has entered the body of every living entity as the Supersoul, or controller.

A perfect devotee, as described above, does not make the mistake of thinking that because the Supreme Personality of Godhead as Paramātmā has entered into the body of every living entity, every living entity has become the Supreme Personality of Godhead. This is foolishness. Suppose a person enters into a room; that does not mean that the room has become that person. Similarly, that the Supreme Lord has entered into each of the 8,400,000 particular types of material bodies does not mean that each of these bodies has become the Supreme Lord. Because the Supreme Lord is present, however, a pure devotee accepts each body as the temple of the Lord, and since the devotee offers respect to such temples in full knowledge, he gives respect to every living entity in relationship with the Lord. Māyāvādī philosophers wrongly think that because the Supreme Person has entered the body of a poor man, the Supreme Lord has become daridra-nārāyaṇa, or poor Nārāyaṇa. These are all blasphemous statements of atheists and nondevotees.

TEXT 35

bhakti-yogaś ca yogaś ca

mayā mānavy udīritaḥ

yayor ekatareṇaiva

puruṣaḥ puruṣaṁ vrajet

SYNONYMS

bhakti-yogaḥ-devotional service; ca-and; yogaḥ-mystic yoga; ca-also; mayā-by Me; mānavi-O daughter of Manu; udīritaḥ-described; yayoḥ-of which two; ekatareṇa-by either one; eva-alone; puruṣaḥ-a person; puruṣam-the Supreme Person; vrajet-can achieve.

My dear mother, O daughter of Manu, a devotee who applies the science of devotional service and mystic yoga in this way can achieve the abode of the Supreme Person simply by that devotional service.

Herein the Supreme Personality of Godhead Kapiladeva perfectly explains that the mystic yoga system, consisting of eight different kinds of yoga activities, has to be performed with the aim of coming to the perfectional stage of bhakti-yoga. It is not acceptable for one to be satisfied simply by practicing the sitting postures and thinking himself complete. By meditation one must attain the stage of devotional service. As previously described, a yogī is advised to meditate on the form of Lord Viṣṇu from point to point, from the ankles to the legs to the knees to the thighs to the chest to the neck, and in this way gradually up to the face and then to the ornaments. There is no question of impersonal meditation.

When, by meditation on the Supreme Personality of Godhead in all detail, one comes to the point of love of God, that is the point of bhakti-yoga, and at that point he must actually render service to the Lord out of transcendental love. Anyone who practices yoga and comes to the point of devotional service can attain the Supreme Personality of Godhead in His transcendental abode. Here it is clearly stated, puruṣaḥ puruṣaṁ vrajet: the puruṣa, the living entity, goes to the Supreme Person. The Supreme Personality of Godhead and the living entity are qualitatively one; both are defined as puruṣa. The quality of puruṣa exists both in the Supreme Godhead and in the living entity. puruṣa means "enjoyer," and the spirit of enjoyment is present both in the living entity and in the Supreme Lord. The difference is that the quantity of enjoyment is not equal. The living entity cannot experience the same quantity of enjoyment as the Supreme Personality of Godhead. An analogy may be made with a rich man and a poor man: the propensity for enjoyment is present in both, but the poor man cannot enjoy in the same quantity as the rich man. When the poor man dovetails his desires with those of the rich man, however, and when there is cooperation between the poor man and the rich man, or between the big and the small man, then the enjoyment is shared equally. That is like bhakti-yoga. puruṣaḥ puruṣaṁ vrajet: when the living entity enters into the kingdom of God and cooperates with the Supreme Lord by giving Him enjoyment, he enjoys the same facility or the same amount of pleasure as the Supreme Personality of Godhead.

On the other hand, when the living entity wants to enjoy by imitating the Supreme Personality of Godhead, his desire is called māyā, and it puts him in the material atmosphere. A living entity who wants to enjoy on his personal account and not cooperate with the Supreme Lord is engaged in materialistic life. As soon as he dovetails his enjoyment with the Supreme Personality of Godhead, he is engaged in spiritual life. An example may be cited here: The different limbs of the body cannot enjoy life independently; they must cooperate with the whole body and supply food to the stomach. In so doing, all the different parts of the body enjoy equally in cooperation with the whole body. That is the philosophy of acintya-bhedābheda, simultaneous oneness and difference. The living entity cannot enjoy life in opposition to the Supreme Lord; he has to dovetail his activities with the Lord by practicing bhakti-yoga.

It is said herein that one can approach the Supreme Personality of Godhead by either the yoga process or the bhakti-yoga process. This indicates that factually there is no difference between yoga and bhakti-yoga because the target of both is Viṣṇu. In the modern age, however, a yoga process has been manufactured which aims at something void and impersonal. Actually, yoga means meditation on the form of Lord Viṣṇu. If the yoga practice is actually performed according to the standard direction, there is no difference between yoga and bhakti-yoga.

TEXT 36

etad bhagavato rūpaṁ

brahmaṇaḥ paramātmanaḥ

paraṁ pradhānaṁ puruṣaṁ

daivaṁ karma-viceṣṭitam

SYNONYMS

etat-this; bhagavataḥ-of the Supreme Personality of Godhead; rūpam-form; brahmaṇaḥ-of Brahman; parama-ātmanaḥ-of Paramātmā; param-transcendental; pradhānam-chief; puruṣam-personality; daivam-spiritual; karma-viceṣṭitam-whose activities.

This puruṣa whom the individual soul must approach is the eternal form of the Supreme Personality of Godhead, who is known as Brahman and Paramātmā. He is the transcendental chief personality, and His activities are all spiritual.

In order to distinguish the personality whom the individual soul must approach, it is described herein that this puruṣa, the Supreme Personality of Godhead, is the chief amongst all living entities and is the ultimate form of the impersonal Brahman effulgence and Paramātmā manifestation. Since He is the origin of the Brahman effulgence and Paramātmā manifestation, He is described herewith as the chief personality. It is confirmed in the Kaṭha Upaniṣad, nityo nityānām: there are many eternal living entities, but He is the chief maintainer. This is confirmed in Bhagavad-gītā also, where Lord Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything, including the Brahman effulgence and Paramātmā manifestation." His activities are transcendental, as confirmed in Bhagavad-gītā. Janma karma ca me divyam: [Bg. 4.9] the activities and the appearance and disappearance of the Supreme Personality of Godhead are transcendental; they are not to be considered material. Anyone who knows this fact-that the appearance, disappearance and activities of the Lord are beyond material activities or material conception-is liberated. Yo vetti tattvataḥ/ tyaktvā dehaṁ punar janma: [Bg. 4.9] such a person, after quitting his body, does not come back again to this material world, but goes to the Supreme Person. It is confirmed here, puruṣaḥ puruṣaṁ vrajet: the living entity goes to the Supreme Personality simply by understanding His transcendental nature and activities.

TEXT 37

rūpa-bhedāspadaṁ divyaṁ

kāla ity abhidhīyate

bhūtānāṁ mahad-ādīnāṁ

yato bhinna-dṛśāṁ bhayam

SYNONYMS

rūpa-bheda-of the transformation of forms; āspadam-the cause; divyam-divine; kālaḥ-time; iti-thus; abhidhīyate-is known; bhūtānām-of living entities; mahat-ādīnām-beginning with Lord Brahmā; yataḥ-because of which; bhinna-dṛśām-with separate vision; bhayam-fear.

The time factor, who causes the transformation of the various material manifestations, is another feature of the Supreme Personality of Godhead. Anyone who does not know that time is the same Supreme Personality is afraid of the time factor.

Everyone is afraid of the activities of time, but a devotee who knows that the time factor is another representation or manifestation of the Supreme Personality of Godhead has nothing to fear from the influence of time. The phrase rūpa-bhedāspadam is very significant. By the influence of time, so many forms are changing. For example, when a child is born his form is small, but in the course of time that form changes into a larger form, the body of a boy, and then the body of a young man. Similarly, everything is changed and transformed by the time factor, or by the indirect control of the Supreme Personality of Godhead. Usually, we do not see any difference between the body of a child and the body of a boy or young man because we know that these changes are due to the action of the time factor. There is cause for fear for a person who does not know how time acts.

TEXT 38

yo 'ntaḥ praviśya bhūtāni

bhūtair atty akhilāśrayaḥ

sa viṣṇv-ākhyo 'dhiyajño 'sau

kālaḥ kalayatāṁ prabhuḥ

SYNONYMS

yaḥ-He who; antaḥ-within; praviśya-entering; bhūtāni-living entities; bhūtaiḥ-by living entities; atti-annihilates; akhila-of everyone; āśrayaḥ-the support; saḥ-He; viṣṇu-Viṣṇu; ākhyaḥ-named; adhiyajñaḥ-the enjoyer of all sacrifices; asau-that; kālaḥ-time factor; kalayatām-of all masters; prabhuḥ-the master.

Lord Viṣṇu, the Supreme Personality of Godhead, who is the enjoyer of all sacrifices, is the time factor and the master of all masters. He enters everyone's heart, He is the support of everyone, and He causes every being to be annihilated by another.

Lord Viṣṇu, the Supreme Personality of Godhead, is clearly described in this passage. He is the supreme enjoyer, and all others are working as His servants. As stated in the Caitanya caritāmṛta (Ādi 5.14), ekale īśvara kṛṣṇa: the only Supreme Lord is Viṣṇu. Āra saba bhṛtya: all others are His servants. Lord Brahmā, Lord Śiva and other demigods are all servants. The same Viṣṇu enters everyone's heart as Paramātmā, and He causes the annihilation of every being through another being.

TEXT 39

na cāsya kaścid dayito

na dveṣyo na ca bāndhavaḥ

āviśaty apramatto 'sau

pramattaṁ janam anta-kṛt

SYNONYMS

na-not; ca-and; asya-of the Supreme Personality of Godhead; kaścit-anyone; dayitaḥ-dear; na-not; dveṣyaḥ-enemy; na-not; ca-and; bāndhavaḥ-friend; āviśati-approaches; apramattaḥ-attentive; asau-He; pramattam-inattentive; janam-persons; anta-kṛt-the destroyer.

No one is dear to the Supreme Personality of Godhead, nor is anyone His enemy or friend. But He gives inspiration to those who have not forgotten Him and destroys those who have.

Forgetfulness of one's relationship with Lord Viṣṇu, the Supreme Personality of Godhead, is the cause of one's repeated birth and death. A living entity is as eternal as the Supreme Lord, but due to his forgetfulness he is put into this material nature and transmigrates from one body to another, and when the body is destroyed, he thinks that he is also destroyed. Actually, this forgetfulness of his relationship with Lord Viṣṇu is the cause of his destruction. Anyone who revives his consciousness of the original relationship receives inspiration from the Lord. This does not mean that the Lord is someone's enemy and someone else's friend. He helps everyone; one who is not bewildered by the influence of material energy is saved, and one who is bewildered is destroyed. It is said, therefore, hariṁ vinā na sṛtiṁ taranti: no one can be saved from the repetition of birth and death without the help of the Supreme Lord. It is therefore the duty of all living entities to take shelter of the lotus feet of Viṣṇu and thus save themselves from the cycle of birth and death.

TEXT 40

yad-bhayād vāti vāto 'yaṁ

sūryas tapati yad-bhayāt

yad-bhayād varṣate devo

bha-gaṇo bhāti yad-bhayāt

SYNONYMS

yat-of whom (the Supreme Personality of Godhead); bhayāt-out of fear; vāti-blows; vātaḥ-the wind; ayam-this; sūryaḥ-sun; tapati-shines; yat-of whom; bhayāt-out of fear; yat-of whom; bhayāt-out of fear; varṣate-sends rains; devaḥ-the god of rain; bha-gaṇaḥ-the host of heavenly bodies; bhāti-shine; yat-of whom; bhayāt-out of fear.

Out of fear of the Supreme Personality of Godhead the wind blows, out of fear of Him the sun shines, out of fear of Him the rain pours forth showers, and out of fear of Him the host of heavenly bodies shed their luster.

The Lord states in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate: [Bg. 9.10] "Nature is working under My direction." The foolish person thinks that nature is working automatically, but such an atheistic theory is not supported in the Vedic literature. Nature is working under the superintendence of the Supreme Personality of Godhead. That is confirmed in Bhagavad-gītā, and we also find here that the sun shines under the direction of the Lord, and the cloud pours forth showers of rain under the direction of the Lord. All natural phenomena are under superintendence of the Supreme Personality of Godhead, Viṣṇu.

TEXT 41

yad vanaspatayo bhītā

latāś cauṣadhibhiḥ saha

sve sve kāle 'bhigṛhṇanti

puṣpāṇi ca phalāni ca

SYNONYMS

yat-because of whom; vanaḥ-patayaḥ-the trees; bhītāḥ-fearful; latāḥ-creepers; ca-and; oṣadhibhiḥ-herbs; saha-with; sve sve kāle-each in its own season; abhigṛhṇanti-bear; puṣpāṇi-flowers; ca-and; phalāni-fruits; ca-also.

Out of fear of the Supreme Personality of Godhead the trees, creepers, herbs and seasonal plants and flowers blossom and fructify, each in its own season.

As the sun rises and sets and the seasonal changes ensue at their appointed times by the superintendence of the Supreme Personality of Godhead, so the seasonal plants, flowers, herbs and trees all grow under the direction of the Supreme Lord. It is not that plants grow automatically, without any cause, as the atheistic philosophers say. Rather, they grow in pursuance of the supreme order of the Supreme Personality of Godhead. It is confirmed in the Vedic literature that the Lord's diverse energies are working so nicely that it appears that everything is being done automatically.

TEXT 42

sravanti sarito bhītā

notsarpaty udadhir yataḥ

agnir indhe sa-giribhir

bhūr na majjati yad-bhayāt

SYNONYMS

sravanti-flow; saritaḥ-rivers; bhītāḥ-fearful; na-not; utsarpati-overflows; uda-dhiḥ-the ocean; yataḥ-because of whom; agniḥ-fire; indhe-burns; sa-giribhiḥ-with its mountains; bhūḥ-the earth; na-not; majjati-sinks; yat-of whom; bhayāt-out of fear.

Out of fear of the Supreme Personality of Godhead the rivers flow, and the ocean never overflows. Out of fear of Him only does fire burn and does the earth, with its mountains, not sink in the water of the universe.

We can understand from the Vedic literature that this universe is half filled with water, on which Garbhodakaśāyī Viṣṇu is lying. From His abdomen a lotus flower has grown, and within the stem of that lotus flower all the different planets exist. The material scientist explains that all these different planets are floating because of the law of gravity or some other law; but the actual lawmaker is the Supreme Personality of Godhead. When we speak of law, we must understand that there must be a lawmaker. The material scientists can discover laws of nature, but they are unable to recognize the lawmaker. From Śrīmad-Bhāgavatam and Bhagavad-gītā we can know who the lawmaker is: the lawmaker is the Supreme Personality of Godhead.

It is said here that the planets do not sink. Since they are floating under the order or energy of the Supreme Godhead, they do not fall down into the water which covers half the universe. All the planets are heavy, with their various mountains, seas, oceans, cities, palaces and buildings, and yet they are floating. It is understood from this passage that all the other planets that are floating in the air have oceans and mountains similar to those on this planet.

TEXT 43

nabho dadāti śvasatāṁ

padaṁ yan-niyamād adaḥ

lokaṁ sva-dehaṁ tanute

mahān saptabhir āvṛtam

SYNONYMS

nabhaḥ-the sky; dadāti-gives; śvasatām-to the living entities; padam-abode; yat-of whom (the Supreme Personality of Godhead); niyamāt-under the control; adaḥ-that; lokam-the universe; sva-deham-own body; tanute-expands; mahān-the mahat-tattva; saptabhiḥ-with the seven (layers); āvṛtam-covered.

Subject to the control of the Supreme Personality of Godhead, the sky allows outer space to accommodate all the various planets, which hold innumerable living entities. The total universal body expands with its seven coverings under His supreme control.

It is understood from this verse that all the planets in outer space are floating, and they all hold living entities. The word śvasatām means "those who breathe," or the living entities. In order to accommodate them, there are innumerable planets. Every planet is a residence for innumerable living entities, and the necessary space is provided in the sky by the supreme order of the Lord. It is also stated here that the total universal body is increasing. It is covered by seven layers, and as there are five elements within the universe, so the total elements, in layers, cover the outside of the universal body. The first layer is of earth, and it is ten times greater in size than the space within the universe; the second layer is water, and that is ten times greater than the earthly layer; the third covering is fire, which is ten times greater than the water covering. In this way each layer is ten times greater than the previous one.

TEXT 44

guṇābhimānino devāḥ

sargādiṣv asya yad-bhayāt

vartante 'nuyugaṁ yeṣāṁ

vaśa etac carācaram

SYNONYMS

guṇa-the modes of material nature; abhimāninaḥ-in charge of; devāḥ-the demigods; sarga-ādiṣu-in the matter of creation and so on; asya-of this world; yat-bhayāt-out of fear of whom; vartante-carry out functions; anuyugam-according to the yugas; yeṣām-of whom; vaśe-under the control; etat-this; cara-acaram-everything animate and inanimate.

Out of fear of the Supreme Personality of Godhead, the directing demigods in charge of the modes of material nature carry out the functions of creation, maintenance and destruction; everything animate and inanimate within this material world is under their control.

The three modes of material nature, namely goodness, passion and ignorance, are under the control of three deities-Brahmā, Viṣṇu and Lord Śiva. Lord Viṣṇu is in charge of the mode of goodness, Lord Brahmā is in charge of the mode of passion, and Lord Śiva is in charge of the mode of ignorance. Similarly, there are many other demigods in charge of the air department, the water department, the cloud department, etc. Just as the government has many different departments, so, within this material world, the government of the Supreme Lord has many departments, and all these departments function in proper order out of fear of the Supreme Personality of Godhead. Demigods are undoubtedly controlling all matter, animate and inanimate, within the universe, but above them the supreme controller is the Personality of Godhead. Therefore in the Brahma-saṁhitā it is said, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Undoubtedly there are many controllers in the departmental management of this universe, but the supreme controller is Kṛṣṇa.

There are two kinds of dissolutions. One kind of dissolution takes place when Brahmā goes to sleep during his night, and the final dissolution takes place when Brahmā dies. As long as Brahmā does not die, creation, maintenance and destruction are actuated by different demigods under the superintendence of the Supreme Lord.

TEXT 45

so 'nanto 'nta-karaḥ kālo

'nādir ādi-kṛd avyayaḥ

janaṁ janena janayan

mārayan mṛtyunāntakam

SYNONYMS

saḥ-that; anantaḥ-endless; anta-karaḥ-destroyer; kālaḥ-time; anādiḥ-without beginning; ādi-kṛt-the creator; avyayaḥ-not liable to change; janam-persons; janena-by persons; janayan-creating; mārayan-destroying; mṛtyunā-by death; antakam-the lord of death.

The eternal time factor has no beginning and no end. It is the representative of the Supreme Personality of Godhead, the maker of the criminal world. It brings about the end of the phenomenal world, it carries on the work of creation by bringing one individual into existence from another, and likewise it dissolves the universe by destroying even the lord of death, Yamarāja.

By the influence of eternal time, which is a representative of the Supreme Personality of Godhead, the father begets a son, and the father dies by the influence of cruel death. But by time's influence, even the lord of cruel death is killed. In other words, all the demigods within the material world are temporary, like ourselves. Our lives last for one hundred years at the most, and similarly, although their lives may last for millions and billions of years, the demigods are not eternal. No one can live within this material world eternally. The phenomenal world is created, maintained and destroyed by the finger signal of the Supreme Personality of Godhead. Therefore a devotee does not desire anything in this material world. A devotee desires only to serve the Supreme Personality of Godhead. This servitude exists eternally; the Lord exists eternally, His servitor exists eternally, and the service exists eternally.

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-ninth Chapter, of the Śrīmad-Bhāgavatam, entitled "Explanation of Devotional Service by Lord Kapila."

Chapter Thirty

Description by Lord Kapila of Adverse Fruitive Activities

TEXT 1

kapila uvāca

tasyaitasya jano nūnaṁ

nāyaṁ vedoru-vikramam

kālyamāno 'pi balino

vāyor iva ghanāvaliḥ

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; tasya etasya-of this very time factor; janaḥ-person; nūnam-certainly; na-not; ayam-this; veda-knows; uru-vikramam-the great strength; kālyamānaḥ-being carried off; api-although; balinaḥ-powerful; vāyoḥ-of the wind; iva-like; ghana-of clouds; āvaliḥ-a mass.

The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the wind, a person engaged in material consciousness does not know the powerful strength of the time factor, by which he is being carried.

The great politician-paṇḍita named Cāṇakya said that even one moment of time cannot be returned even if one is prepared to pay millions of dollars. One cannot calculate the amount of loss there is in wasting valuable time. Either materially or spiritually, one should be very alert in utilizing the time which he has at his disposal. A conditioned soul lives in a particular body for a fixed measurement of time, and it is recommended in the scriptures that within that small measurement of time one has to finish Kṛṣṇa consciousness and thus gain release from the influence of the time factor. But, unfortunately, those who are not in Kṛṣṇa consciousness are carried away by the strong power of time without their knowledge, as clouds are carried by the wind.

TEXT 2

yaṁ yam artham upādatte

duḥkhena sukha-hetave

taṁ taṁ dhunoti bhagavān

pumāñ chocati yat-kṛte

SYNONYMS

yam yam-whatever; artham-object; upādatte-one acquires; duḥkhena-with difficulty; sukha-hetave-for happiness; tam tam-that; dhunoti-destroys; bhagavān-the Supreme Personality of Godhead; pumān-the person; śocati-laments; yat-kṛte-for which reason.

Whatever is produced by the materialist with great pain and labor for so-called happiness, the Supreme Personality, as the time factor, destroys, and for this reason the conditioned soul laments.

The main function of the time factor, which is a representative of the Supreme Personality of Godhead, is to destroy everything. The materialists, in material consciousness, are engaged in producing so many things in the name of economic development. They think that by advancing in satisfying the material needs of man they will be happy, but they forget that everything they have produced will be destroyed in due course of time. From history we can see that there were many powerful empires on the surface of the globe that were constructed with great pain and great perseverance, but in due course of time they have all been destroyed. Still the foolish materialists cannot understand that they are simply wasting time in producing material necessities, which are destined to be vanquished in due course of time. This waste of energy is due to the ignorance of the mass of people, who do not know that they are eternal and that they have an eternal engagement also. They do not know that this span of life in a particular type of body is but a flash in the eternal journey. Not knowing this fact, they take the small flash of life to be everything, and they waste time in improving economic conditions.

TEXT 3

yad adhruvasya dehasya

sānubandhasya durmatiḥ

dhruvāṇi manyate mohād

gṛha-kṣetra-vasūni ca

SYNONYMS

yat-because; adhruvasya-temporary; dehasya-of the body; sa-anubandhasya-with that which is related; durmatiḥ-a misguided person; dhruvāṇi-permanent; manyate-thinks; mohāt-because of ignorance; gṛha-home; kṣetra-land; vasūni-wealth; ca-and.

The misguided materialist does not know that his very body is impermanent and that the attractions of home, land and wealth, which are in relationship to that body, are also temporary. Out of ignorance only, he thinks that everything is permanent.

The materialist thinks that persons engaged in Kṛṣṇa consciousness are crazy fellows wasting time by chanting Hare Kṛṣṇa, but actually he does not know that he himself is in the darkest region of craziness because of accepting his body as permanent. And, in relation to his body, he accepts his home, his country, his society and all other paraphernalia as permanent. This materialistic acceptance of the permanency of home, land, etc., is called the illusion of māyā. This is clearly mentioned here. Mohād gṛha-kṣetra-vasūni: out of illusion only does the materialist accept his home, his land and his money as permanent. Out of this illusion, the family life, national life and economic development, which are very important factors in modern civilization, have grown. A Kṛṣṇa conscious person knows that this economic development of human society is but temporary illusion.

In another part of Śrīmad-Bhāgavatam, the acceptance of the body as oneself, the acceptance of others as kinsmen in relationship to this body and the acceptance of the land of one's birth as worshipable are declared to be the products of an animal civilization. When, however, one is enlightened in Kṛṣṇa consciousness, he can use these for the service of the Lord. That is a very suitable proposition. Everything has a relationship with Kṛṣṇa. When all economic development and material advancement are utilized to advance the cause of Kṛṣṇa consciousness, a new phase of progressive life arises.

TEXT 4

jantur vai bhava etasmin

yāṁ yāṁ yonim anuvrajet

tasyāṁ tasyāṁ sa labhate

nirvṛtiṁ na virajyate

SYNONYMS

jantuḥ-the living entity; vai-certainly; bhave-in worldly existence; etasmin-this; yām yām-whatever; yonim-species; anuvrajet-he may obtain; tasyām tasyām-in that; saḥ-he; labhate-achieves; nirvṛtim-satisfaction; na-not; virajyate-is averse.

The living entity, in whatever species of life he appears, finds a particular type of satisfaction in that species, and he is never averse to being situated in such a condition.

The satisfaction of the living entity in a particular type of body, even if it is most abominable, is called illusion. A man in a higher position may feel dissatisfaction with the standard of life of a lower-grade man, but the lower-grade man is satisfied in that position because of the spell of māyā, the external energy. Māyā has two phases of activities. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. Āvaraṇātmikā means "covering," and prakṣepātmikā means "pulling down." In any condition of life, the materialistic person or animal will be satisfied because his knowledge is covered by the influence of māyā. In the lower grade or lower species of life, the development of consciousness is so poor that one cannot understand whether he is happy or distressed. This is called āvaraṇātmikā. Even a hog, who lives by eating stool, finds himself happy, although a person in a higher mode of life sees that the hog is eating stool. How abominable that life is!

TEXT 5

naraka-stho 'pi dehaṁ vai

na pumāṁs tyaktum icchati

nārakyāṁ nirvṛtau satyāṁ

deva-māyā-vimohitaḥ

SYNONYMS

naraka-in hell; sthaḥ-situated; api-even; deham-body; vai-indeed; na-not; pumān-person; tyaktum-to leave; icchati-wishes; nārakyām-hellish; nirvṛtau-enjoyment; satyām-when existing; deva-māyā-by the illusory energy of Viṣṇu; vimohitaḥ-deluded.

The conditioned living entity is satisfied in his own particular species of life; while deluded by the covering influence of the illusory energy, he feels little inclined to cast off his body, even when in hell, for he takes delight in hellish enjoyment.

It is said that once Indra, the King of heaven, was cursed by his spiritual master, Bṛhaspati, on account of his misbehavior, and he became a hog on this planet. After many days, when Brahmā wanted to recall him to his heavenly kingdom, Indra, in the form of a hog, forgot everything of his royal position in the heavenly kingdom, and he refused to go back. This is the spell of māyā. Even Indra forgets his heavenly standard of life and is satisfied with the standard of a hog's life. By the influence of māyā the conditioned soul becomes so affectionate towards his particular type of body that if he is offered, "Give up this body, and immediately you will have a king's body," he will not agree. This attachment strongly affects all conditioned living entities. Lord Kṛṣṇa is personally canvassing, "Give up everything in this material world. Come to Me, and I shall give you all protection," but we are not agreeable. We think, "We are quite all right. Why should we surrender unto Kṛṣṇa and go back to His kingdom?" This is called illusion, or māyā. Everyone is satisfied with his standard of living, however abominable it may be.

TEXT 6

ātma-jāyā-sutāgāra-

paśu-draviṇa-bandhuṣu

nirūḍha-mūla-hṛdaya

ātmānaṁ bahu manyate

SYNONYMS

ātma-body; jāyā-wife; suta-children; agāra-home; paśu-animals; draviṇa-wealth; bandhuṣu-in friends; nirūḍha-mūla-deep-rooted; hṛdayaḥ-his heart; ātmānam-himself; bahu-highly; manyate-he thinks.

Such satisfaction with one's standard of living is due to deep-rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect.

This so-called perfection of human life is a concoction. Therefore, it is said that the materialist, however materially qualified he may be, is worthless because he is hovering on the mental plane, which will drag him again to the material existence of temporary life. One who acts on the mental plane cannot get promotion to the spiritual. Such a person is always sure to glide down again to material life. In the association of so-called society, friendship and love, the conditioned soul appears completely satisfied.

TEXT 7

sandahyamāna-sarvāṅga

eṣām udvahanādhinā

karoty avirataṁ mūḍho

duritāni durāśayaḥ

SYNONYMS

sandahyamāna-burning; sarva-all; aṅgaḥ-his limbs; eṣām-these family members; udvahana-for maintaining; ādhinā-with anxiety; karoti-he performs; aviratam-always; mūḍhaḥ-the fool; duritāni-sinful activities; durāśayaḥ-evil-minded.

Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society.

It is said that it is easier to maintain a great empire than to maintain a small family, especially in these days, when the influence of Kali-yuga is so strong that everyone is harassed and full of anxieties because of accepting the false presentation of māyā's family. The family we maintain is created by māyā; it is the perverted reflection of the family in Kṛṣṇaloka. In Kṛṣṇaloka there are also family, friends, society, father and mother; everything is there, but they are eternal. Here, as we change bodies, our family relationships also change. Sometimes we are in a family of human beings, sometimes in a family of demigods, sometimes a family of cats, or sometimes a family of dogs. Family, society and friendship are flickering, and so they are called asat. It is said that as long as we are attached to this asat, temporary, nonexisting society and family, we are always full of anxieties. The materialists do not know that the family, society and friendship here in this material world are only shadows, and thus they become attached. Naturally their hearts are always burning, but in spite of all inconvenience, they still work to maintain such false families because they have no information of the real family association with Kṛṣṇa.

TEXT 8

ākṣiptātmendriyaḥ strīṇām

asatīnāṁ ca māyayā

raho racitayālāpaiḥ

śiśūnāṁ kala-bhāṣiṇām

SYNONYMS

ākṣipta-charmed; ātma-heart; indriyaḥ-his senses; strīṇām-of women; asatīnām-false; ca-and; māyayā-by māyā; rahaḥ-in a solitary place; racitayā-displayed; ālāpaiḥ-by the talking; śiśūnām-of the children; kala-bhāṣiṇām-with sweet words.

He gives heart and senses to a woman, who falsely charms him with māyā. He enjoys solitary embraces and talking with her, and he is enchanted by the sweet words of the small children.

Family life within the kingdom of illusory energy, māyā, is just like a prison for the eternal living entity. In prison a prisoner is shackled by iron chains and iron bars. Similarly, a conditioned soul is shackled by the charming beauty of a woman, by her solitary embraces and talks of so-called love, and by the sweet words of his small children. Thus he forgets his real identity.

In this verse the words strīṇām asatīnām indicate that womanly love is just to agitate the mind of man. Actually, in the material world there is no love. Both the woman and the man are interested in their sense gratification. For sense gratification a woman creates an illusory love, and the man becomes enchanted by such false love and forgets his real duty. When there are children as the result of such a combination, the next attraction is to the sweet words of the children. The love of the woman at home and the talk of the children make one a secure prisoner, and thus he cannot leave his home. Such a person is termed, in Vedic language, a gṛhamedhī, which means "one whose center of attraction is home." Gṛhastha refers to one who lives with family, wife and children, but whose real purpose of living is to develop Kṛṣṇa consciousness. One is therefore advised to become a gṛhastha and not a gṛhamedhī. The gṛhastha's concern is to get out of the family life created by illusion and enter into real family life with Kṛṣṇa, whereas the gṛhamedhi s business is to repeatedly chain himself to so-called family life, in one life after another, and perpetually remain in the darkness of māyā.

TEXT 9

gṛheṣu kūṭa-dharmeṣu

duḥkha-tantreṣv atandritaḥ

kurvan duḥkha-pratīkāraṁ

sukhavan manyate gṛhī

SYNONYMS

gṛheṣu-in family life; kūṭa-dharmeṣu-involving the practice of falsehood; duḥkha-tantreṣu-spreading miseries; atandritaḥ-attentive; kurvan-doing; duḥkha-pratīkāram-counteraction of miseries; sukha-vat-as happiness; manyate-thinks; gṛhī-the householder.

The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reactions of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy.

In Bhagavad-gītā the Personality of Godhead Himself certifies the material world as an impermanent place that is full of miseries. There is no question of happiness in this material world, either individually or in terms of family, society or country. If something is going on in the name of happiness, that is also illusion. Here in this material world, happiness means successful counteraction to the effects of distress. The material world is so made that unless one becomes a clever diplomat, his life will be a failure. Not to speak of human society, even the society of lower animals, the birds and bees, cleverly manages its bodily demands of eating, sleeping and mating. Human society competes nationally or individually, and in the attempt to be successful the entire human society becomes full of diplomacy. We should always remember that in spite of all diplomacy and all intelligence in the struggle for our existence, everything will end in a second by the supreme will. Therefore, all our attempts to become happy in this material world are simply a delusion offered by māyā.

TEXT 10

arthair āpāditair gurvyā

hiṁsayetas-tataś ca tān

puṣṇāti yeṣāṁ poṣeṇa

śeṣa-bhug yāty adhaḥ svayam

SYNONYMS

arthaiḥ-by wealth; āpāditaiḥ-secured; gurvyā-great; hiṁsayā-by violence; itaḥ-tataḥ-here and there; ca-and; tān-them (family members); puṣṇāti-he maintains; yeṣām-of whom; poṣeṇa-because of the maintenance; śeṣa-remnants; bhuk-eating; yāti-he goes; adhaḥ-downwards; svayam-himself.

He secures money by committing violence here and there, and although he employs it in the service of his family, he himself eats only a little portion of the food thus purchased, and he goes to hell for those for whom he earned the money in such an irregular way.

There is a Bengali proverb, "The person for whom I have stolen accuses me of being a thief." The family members, for whom an attached person acts in so many criminal ways, are never satisfied. In illusion an attached person serves such family members, and by serving them he is destined to enter into a hellish condition of life. For example, a thief steals something to maintain his family, and he is caught and imprisoned. This is the sum and substance of material existence and attachment to material society, friendship and love. Although an attached family man is always engaged in getting money by hook or by crook for the maintenance of his family, he cannot enjoy more than what he could consume even without such criminal activities. A man who eats eight ounces of foodstuffs may have to maintain a big family and earn money by any means to support that family, but he himself is not offered more than what he can eat, and sometimes he eats the remnants that are left after his family members are fed. Even by earning money by unfair means, he cannot enjoy life for himself. That is called the covering illusion of māyā.

The process of illusory service to society, country and community is exactly the same everywhere; the same principle is applicable even to big national leaders. A national leader who is very great in serving his country is sometimes killed by his countrymen because of irregular service. In other words, one cannot satisfy his dependents by this illusory service, although one cannot get out of the service because servant is his constitutional position. A living entity is constitutionally part and parcel of the Supreme Being, but he forgets that he has to render service to the Supreme Being and diverts his attention to serving others; this is called māyā. By serving others he falsely thinks that he is master. The head of a family thinks of himself as the master of the family, or the leader of a nation thinks of himself as the master of the nation, whereas actually he is serving, and by serving māyā he is gradually going to hell. Therefore, a sane man should come to the point of Kṛṣṇa consciousness and engage in the service of the Supreme Lord, applying his whole life, all of his wealth, his entire intelligence and his full power of speaking.

TEXT 11

vārtāyāṁ lupyamānāyām

ārabdhāyāṁ punaḥ punaḥ

lobhābhibhūto niḥsattvaḥ

parārthe kurute spṛhām

SYNONYMS

vārtāyām-when his occupation; lupyamānāyām-is hampered; ārabdhāyām-undertaken; punaḥ punaḥ-again and again; lobha-by greed; abhibhūtaḥ-overwhelmed; niḥsattvaḥ-ruined; para-arthe-for the wealth of others; kurute spṛhām-he longs.

When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed.

TEXT 12

kuṭumba-bharaṇākalpo

manda-bhāgyo vṛthodyamaḥ

śriyā vihīnaḥ kṛpaṇo

dhyāyañ chvasiti mūḍha-dhīḥ

SYNONYMS

kuṭumba-his family; bharaṇa-in maintaining; akalpaḥ-unable; manda-bhāgyaḥ-the unfortunate man; vṛthā-in vain; udyamaḥ-whose effort; śriyā-beauty, wealth; vihīnaḥ-bereft of; kṛpaṇaḥ-wretched; dhyāyan-grieving; śvasiti-he sighs; mūḍha-bewildered; dhīḥ-his intelligence.

Thus the unfortunate man, unsuccessful in maintaining his family members, is bereft of all beauty. He always thinks of his failure, grieving very deeply.

TEXT 13

evaṁ sva-bharaṇākalpaṁ

tat-kalatrādayas tathā

nādriyante yathā pūrvaṁ

kīnāśā iva go-jaram

SYNONYMS

evam-thus; sva-bharaṇa-to maintain them; akalpam-unable; tat-his; kalatra-wife; ādayaḥ-and so on; tathā-so; na-not; ādriyante-do respect; yathā-as; pūrvam-before; kīnāśāḥ-farmers; iva-like; go-jaram-an old ox.

Seeing him unable to support them, his wife and others do not treat him with the same respect as before, even as miserly farmers do not accord the same treatment to their old and worn-out oxen.

Not only in the present age but from time immemorial, no one has liked an old man who is unable to earn in the family. Even in the modern age, in some communities or states, the old men are given poison so that they will die as soon as possible. In some cannibalistic communities, the old grandfather is sportingly killed, and a feast is held in which his body is eaten. The example is given that a farmer does not like an old bull who has ceased to work. Similarly, when an attached person in family life becomes old and is unable to earn, he is no longer liked by his wife, sons, daughters and other kinsmen, and he is consequently neglected, what to speak of not being given respect. It is judicious, therefore, to give up family attachment before one attains old age and take shelter of the Supreme Personality of Godhead. One should employ himself in the Lord's service so that the Supreme Lord can take charge of him, and he will not be neglected by his so-called kinsmen.

TEXT 14

tatrāpy ajāta-nirvedo

bhriyamāṇaḥ svayam bhṛtaiḥ

jarayopātta-vairūpyo

maraṇābhimukho gṛhe

SYNONYMS

tatra-there; api-although; ajāta-not arisen; nirvedaḥ-aversion; bhriyamāṇaḥ-being maintained; svayam-by himself; bhṛtaiḥ-by those who were maintained; jarayā-by old age; upātta-obtained; vairūpyaḥ-deformation; maraṇa-death; abhimukhaḥ-approaching; gṛhe-at home.

The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet ultimate death.

Family attraction is so strong that even if one is neglected by family members in his old age, he cannot give up family affection, and he remains at home just like a dog. In the Vedic way of life one has to give up family life when he is strong enough. It is advised that before getting too weak and being baffled in material activities, and before becoming diseased, one should give up family life and engage oneself completely in the service of the Lord for the remaining days of his life. It is enjoined, therefore, in the Vedic scriptures, that as soon as one passes fifty years of age, he must give up family life and live alone in the forest. After preparing himself fully, he should become a sannyāsī to distribute the knowledge of spiritual life to each and every home.

TEXT 15

āste 'vamatyopanyastaṁ

gṛha-pāla ivāharan

āmayāvy apradīptāgnir

alpāhāro 'lpa-ceṣṭitaḥ

SYNONYMS

āste-he remains; avamatyā-negligently; upanyastam-what is placed; gṛha-pālaḥ-a dog; iva-like; āharan-eating; āmayāvī-diseased; apradīpta-agniḥ-having dyspepsia; alpa-little; āhāraḥ-eating; alpa-little; ceṣṭitaḥ-his activity.

Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid, who cannot work any more.

Before meeting death one is sure to become a diseased invalid, and when he is neglected by his family members, his life becomes less than a dog's because he is put into so many miserable conditions. Vedic literatures enjoin, therefore, that before the arrival of such miserable conditions, one should leave home and die without the knowledge of his family members. If a man leaves home and dies without his family's knowing, that is considered to be a glorious death. But an attached family man wants his family members to carry him in a great procession even after his death, and although he will not be able to see how the procession goes, he still desires that his body be taken gorgeously in procession. Thus he is happy without even knowing where he has to go when he leaves his body for the next life.

TEXT 16

vāyunotkramatottāraḥ

kapha-saṁruddha-nāḍikaḥ

kāsa-śvāsa-kṛtāyāsaḥ

kaṇṭhe ghura-ghurāyate

SYNONYMS

vāyunā-by air; utkramatā-bulging out; uttāraḥ-his eyes; kapha-with mucus; saṁruddha-congested; nāḍikaḥ-his windpipe; kāsa-coughing; śvāsa-breathing; kṛta-done; āyāsaḥ-difficulty; kaṇṭhe-in the throat; ghura-ghurāyate-he produces a sound like ghura-ghura.

In that diseased condition, one's eyes bulge due to the pressure of air from within, and his glands become congested with mucus. He has difficulty breathing, and upon exhaling and inhaling he produces a sound like ghura-ghura, a rattling within the throat.

TEXT 17

śayānaḥ pariśocadbhiḥ

parivītaḥ sva-bandhubhiḥ

vācyamāno 'pi na brūte

kāla-pāśa-vaśaṁ gataḥ

SYNONYMS

śayānaḥ-lying down; pariśocadbhiḥ-lamenting; parivītaḥ-surrounded; sva-bandhubhiḥ-by his relatives and friends; vācyamānaḥ-being urged to speak; api-although; na-not; brūte-he speaks; kāla-of time; pāśa-the noose; vaśam-under the control of; gataḥ-gone.

In this way he comes under the clutches of death and lies down, surrounded by lamenting friends and relatives, and although he wants to speak with them, he no longer can because he is under the control of time.

For formality's sake, when a man is lying on his deathbed, his relatives come to him, and sometimes they cry very loudly, addressing the dying man: "Oh, my father!" "Oh, my friend!" or "Oh, my husband!" In that pitiable condition the dying man wants to speak with them and instruct them of his desires, but because he is fully under the control of the time factor, death, he cannot express himself, and that causes him inconceivable pain. He is already in a painful condition because of disease, and his glands and throat are choked up with mucus. He is already in a very difficult position, and when he is addressed by his relatives in that way, his grief increases.

TEXT 18

evaṁ kuṭumba-bharaṇe

vyāpṛtātmājitendriyaḥ

mriyate rudatāṁ svānām

uru-vedanayāsta-dhīḥ

SYNONYMS

evam-thus; kuṭumba-bharaṇe-in maintaining a family; vyāpṛta-engrossed; ātmā-his mind; ajita-uncontrolled; indriyaḥ-his senses; mriyate-he dies; rudatām-while crying; svānām-his relatives; uru-great; vedanayā-with pain; asta-bereft of; dhīḥ-consciousness.

Thus the man, who engaged with uncontrolled senses in maintaining a family, dies in great grief, seeing his relatives crying. He dies most pathetically, in great pain and without consciousness.

In Bhagavad-gītā it is said that at the time of death one will be absorbed in the thoughts which he cultivated during his lifetime. A person who had no other idea than to properly maintain his family members must have family affairs in his last thoughts. That is the natural sequence for a common man. The common man does not know the destiny of his life; he is simply busy in his flash of life, maintaining his family. At the last stage, no one is satisfied with how he has improved the family economic condition; everyone thinks that he could not provide sufficiently. Because of his deep family affection, he forgets his main duty of controlling the senses and improving his spiritual consciousness. Sometimes a dying man entrusts the family affairs to either his son or some relative, saying, "I am going. Please look after the family." He does not know where he is going, but even at the time of death he is anxious about how his family will be maintained. Sometimes it is seen that a dying man requests the physician to increase his life at least for a few years so that the family maintenance plan which he has begun can be completed. These are the material diseases of the conditioned soul. He completely forgets his real engagement-to become Kṛṣṇa conscious-and is always serious about planning to maintain his family, although he changes families one after another.

TEXT 19

yama-dūtau tadā prāptau

bhīmau sarabhasekṣaṇau

sa dṛṣṭvā trasta-hṛdayaḥ

śakṛn-mūtraṁ vimuñcati

SYNONYMS

yama-dūtau-two messengers of Yamarāja; tadā-at that time; prāptau-arrived; bhīmau-terrible; sa-rabhasa-full of wrath; īkṣaṇau-their eyes; saḥ-he; dṛṣṭvā-seeing; trasta-frightened; hṛdayaḥ-his heart; śakṛt-stool; mūtram-urine; vimuñcati-he passes.

At death, he sees the messengers of the lord of death come before him, their eyes full of wrath, and in great fear he passes stool and urine.

There are two kinds of transmigration of a living entity after passing away from the present body. One kind of transmigration is to go to the controller of sinful activities, who is known as Yamarāja, and the other is to go to the higher planets, up to Vaikuṇṭha. Here Lord Kapila describes how persons engaged in activities of sense gratification to maintain a family are treated by the messengers of Yamarāja, called Yamadūtas. At the time of death the Yamadūtas become the custodians of those persons who have strongly gratified their senses. They take charge of the dying man and take him to the planet where Yamarāja resides. The conditions there are described in the following verses.

TEXT 20

yātanā-deha āvṛtya

pāśair baddhvā gale balāt

nayato dīrgham adhvānaṁ

daṇḍyaṁ rāja-bhaṭā yathā

SYNONYMS

yātanā-for punishment; dehe-his body; āvṛtya-covering; pāśaiḥ-with ropes; baddhvā-binding; gale-by the neck; balāt-by force; nayataḥ-they lead; dīrgham-long; adhvānam-distance; daṇḍyam-a criminal; rāja-bhaṭāḥ-the king's soldiers; yathā-as.

As a criminal is arrested for punishment by the constables of the state, a person engaged in criminal sense gratification is similarly arrested by the Yamadūtas, who bind him by the neck with strong rope and cover his subtle body so that he may undergo severe punishment.

Every living entity is covered by a subtle and gross body. The subtle body is the covering of mind, ego, intelligence and consciousness. It is said in the scriptures that the constables of Yamarāja cover the subtle body of the culprit and take him to the abode of Yamarāja to be punished in a way that he is able to tolerate. He does not die from this punishment because if he died, then who would suffer the punishment? It is not the business of the constables of Yamarāja to put one to death. In fact, it is not possible to kill a living entity because factually he is eternal; he simply has to suffer the consequences of his activities of sense gratification.

The process of punishment is explained in the Caitanya-caritāmṛta. Formerly the king's men would take a criminal in a boat in the middle of the river. They would dunk him by grasping a bunch of his hair and thrusting him completely underwater, and when he was almost suffocated, the king's constables would take him out of the water and allow him to breathe for some time, and then they would again dunk him in the water to suffocate. This sort of punishment is inflicted upon the forgotten soul by Yamarāja, as will be described in the following verses.

TEXT 21

tayor nirbhinna-hṛdayas

tarjanair jāta-vepathuḥ

pathi śvabhir bhakṣyamāṇa

ārto 'ghaṁ svam anusmaran

SYNONYMS

tayoḥ-of the Yamadūtas; nirbhinna-broken; hṛdayaḥ-his heart; tarjanaiḥ-by the threatening; jāta-arisen; vepathuḥ-trembling; pathi-on the road; śvabhiḥ-by dogs; bhakṣyamāṇaḥ-being bitten; ārtaḥ-distressed; agham-sins; svam-his; anusmaran-remembering.

While carried by the constables of Yamarāja, he is overwhelmed and trembles in their hands. While passing on the road he is bitten by dogs, and he can remember the sinful activities of his life. He is thus terribly distressed.

It appears from this verse that while passing from this planet to the planet of Yamarāja, the culprit arrested by Yamarāja's constables meets many dogs, which bark and bite just to remind him of his criminal activities of sense gratification. It is said in Bhagavad-gītā that one becomes almost blind and is bereft of all sense when he is infuriated by the desire for sense gratification. He forgets everything. Kāmais tais tair hṛta jñānāḥ [Bg. 7.20]. One is bereft of all intelligence when he is too attracted by sense gratification, and he forgets that he has to suffer the consequences also. Here the chance for recounting his activities of sense gratification is given by the dogs engaged by Yamarāja. While we live in the gross body, such activities of sense gratification are encouraged even by modern government regulations. In every state all over the world, such activities are encouraged by the government in the form of birth control. Women are supplied pills, and they are allowed to go to a clinical laboratory to get assistance for abortions. This is going on as a result of sense gratification. Actually sex life is meant for begetting a good child, but because people have no control over the senses and there is no institution to train them to control the senses, the poor fellows fall victim to the criminal offenses of sense gratification, and they are punished after death as described in these pages of Śrīmad-Bhāgavatam.

TEXT 22

kṣut-tṛṭ-parīto 'rka-davānalānilaiḥ

santapyamānaḥ pathi tapta-vāluke

kṛcchreṇa pṛṣṭhe kaśayā ca tāḍitaś

calaty aśakto 'pi nirāśramodake

SYNONYMS

kṣut-tṛṭ-by hunger and thirst; parītaḥ-afflicted; arka-sun; dava-anala-forest fires; anilaiḥ-by winds; santapyamānaḥ-being scorched; pathi-on a road; tapta-vāluke-of hot sand; kṛcchreṇa-painfully; pṛṣṭhe-on the back; kaśayā-with a whip; ca-and; tāḍitaḥ-beaten; calati-he moves; aśaktaḥ-unable; api-although; nirāśrama-udake-without shelter or water.

Under the scorching sun, the criminal has to pass through roads of hot sand with forest fires on both sides. He is whipped on the back by the constables because of his inability to walk, and he is afflicted by hunger and thirst, but unfortunately there is no drinking water, no shelter and no place for rest on the road.

TEXT 23

tatra tatra patañ chrānto

mūrcchitaḥ punar utthitaḥ

pathā pāpīyasā nītas

tarasā yama-sādanam

SYNONYMS

tatra tatra-here and there; patan-falling; śrāntaḥ-fatigued; mūrcchitaḥ-unconscious; punaḥ-again; utthitaḥ-risen; pathā-by the road; pāpīyasā-very inauspicious; nītaḥ-brought; tarasā-quickly; yama-sādanam-to the presence of Yamarāja.

While passing on that road to the abode of Yamarāja, he falls down in fatigue, and sometimes he becomes unconscious, but he is forced to rise again. In this way he is very quickly brought to the presence of Yamarāja.

TEXT 24

yojanānāṁ sahasrāṇi

navatiṁ nava cādhvanaḥ

tribhir muhūrtair dvābhyāṁ vā

nītaḥ prāpnoti yātanāḥ

SYNONYMS

yojanānām-of yojanas; sahasrāṇi-thousands; navatim-ninety; nava-nine; ca-and; adhvanaḥ-from a distance; tribhiḥ-three; muhūrtaiḥ-within moments; dvābhyām-two; vā-or; nītaḥ-brought; prāpnoti-he receives; yātanāḥ-punishments.

Thus he has to pass ninety-nine thousand yojanas within two or three moments, and then he is at once engaged in the torturous punishment which he is destined to suffer.

One yojana is calculated to be eight miles, and he has to pass along a road which is therefore as much as 792,000 miles. Such a long distance is passed over within a few moments only. The subtle body is covered by the constables so that the living entity can pass such a long distance quickly and at the same time tolerate the suffering. This covering, although material, is of such fine elements that material scientists cannot discover what the coverings are made of. To pass 792,000 miles within a few moments seems wonderful to the modern space travelers. They have so far traveled at a speed of 18,000 miles per hour, but here we see that a criminal passes 792,000 miles within a few seconds only, although the process is not spiritual but material.

TEXT 25

ādīpanaṁ sva-gātrāṇāṁ

veṣṭayitvolmukādibhiḥ

ātma-māṁsādanaṁ kvāpi

sva-kṛttaṁ parato 'pi vā

SYNONYMS

ādīpanam-setting on fire; sva-gātrāṇām-of his own limbs; veṣṭayitvā-having been surrounded; ulmuka-ādibhiḥ-by pieces of burning wood and so on; ātma-māṁsa-of his own flesh; adanam-eating; kva api-sometimes; sva-kṛttam-done by himself; parataḥ-by others; api-else; vā-or.

He is placed in the midst of burning pieces of wood, and his limbs are set on fire. In some cases he is made to eat his own flesh or have it eaten by others.

From this verse through the next three verses the description of punishment will be narrated. The first description is that the criminal has to eat his own flesh, burning with fire, or allow others like himself who are present there to eat. In the last great war, people in concentration camps sometimes ate their own stool, so there is no wonder that in the Yamasādana, the abode of Yamarāja, one who had a very enjoyable life eating others' flesh has to eat his own flesh.

TEXT 26

jīvataś cāntrābhyuddhāraḥ

śva-gṛdhrair yama-sādane

sarpa-vṛścika-daṁśādyair

daśadbhiś cātma-vaiśasam

SYNONYMS

jīvataḥ-alive; ca-and; antra-of his entrails; abhyuddhāraḥ-pulling out; śva-gṛdhraiḥ-by dogs and vultures; yama-sādane-in the abode of Yamarāja; sarpa-by serpents; vṛścika-scorpions; daṁśa-gnats; ādyaiḥ-and so on; daśadbhiḥ-biting; ca-and; ātma-vaiśasam-torment of himself.

His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it, and he is subjected to torment by serpents, scorpions, gnats and other creatures that bite him.

TEXT 27

kṛntanaṁ cāvayavaśo

gajādibhyo bhidāpanam

pātanaṁ giri-śṛṅgebhyo

rodhanaṁ cāmbu-gartayoḥ

SYNONYMS

kṛntanam-cutting off; ca-and; avayavaśaḥ-limb by limb; gaja-ādibhyaḥ-by elephants and so on; bhidāpanam-tearing; pātanam-hurling down; giri-of hills; śṛṅgebhyaḥ-from the tops; rodhanam-enclosing; ca-and; ambu-gartayoḥ-in water or in a cave.

Next his limbs are lopped off and torn asunder by elephants. He is hurled down from hilltops, and he is also held captive either in water or in a cave.

TEXT 28

yās tāmisrāndha-tāmisrā

rauravādyāś ca yātanāḥ

bhuṅkte naro vā nārī vā

mithaḥ saṅgena nirmitāḥ

SYNONYMS

yāḥ-which; tāmisra-the name of a hell; andha-tāmisrāḥ-the name of a hell; raurava-the name of a hell; ādyāḥ-and so on; ca-and; yātanāḥ-punishments; bhuṅkte-undergoes; naraḥ-man; vā-or; nārī-woman; vā-or; mithaḥ-mutual; saṅgena-by association; nirmitāḥ-caused.

Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tāmisra, Andha-tāmisra and Raurava.

Materialistic life is based on sex life. The existence of all the materialistic people, who are undergoing severe tribulation in the struggle for existence, is based on sex. Therefore, in the Vedic civilization sex life is allowed only in a restricted way; it is for the married couple and only for begetting children. But when sex life is indulged in for sense gratification illegally and illicitly, both the man and the woman await severe punishment in this world or after death. In this world also they are punished by virulent diseases like syphilis and gonorrhea, and in the next life, as we see in this passage of Śrīmad-Bhāgavatam, they are put into different kinds of hellish conditions to suffer. In Bhagavad-gītā, First Chapter, illicit sex life is also very much condemned, and it is said that one who produces children by illicit sex life is sent to hell. It is confirmed here in the Bhāgavatam that such offenders are put into hellish conditions of life in Tāmisra, Andha-tāmisra and Raurava.

TEXT 29

atraiva narakaḥ svarga

iti mātaḥ pracakṣate

yā yātanā vai nārakyas

tā ihāpy upalakṣitāḥ

SYNONYMS

atra-in this world; eva-even; narakaḥ-hell; svargaḥ-heaven; iti-thus; mātaḥ-O mother; pracakṣate-they say; yāḥ-which; yātanāḥ-punishments; vai-certainly; nārakyaḥ-hellish; tāḥ-they; iha-here; api-also; upalakṣitāḥ-visible.

Lord Kapila continued: My dear mother, it is sometimes said that we experience hell or heaven on this planet, for hellish punishments are sometimes visible on this planet also.

Sometimes unbelievers do not accept these statements of scripture regarding hell. They disregard such authorized descriptions. Lord Kapila therefore confirms them by saying that these hellish conditions are also visible on this planet. It is not that they are only on the planet where Yamarāja lives. On the planet of Yamarāja, the sinful man is given the chance to practice living in the hellish conditions which he will have to endure in the next life, and then he is given a chance to take birth on another planet to continue his hellish life. For example, if a man is to be punished to remain in hell and eat stool and urine, then first of all he practices such habits on the planet of Yamarāja, and then he is given a particular type of body, that of a hog, so that he can eat stool and think that he is enjoying life. It is stated previously that in any hellish condition, the conditioned soul thinks he is happy. Otherwise, it would not be possible for him to suffer hellish life.

TEXT 30

evaṁ kuṭumbaṁ bibhrāṇa

udaram bhara eva vā

visṛjyehobhayaṁ pretya

bhuṅkte tat-phalam īdṛśam

SYNONYMS

evam-in this way; kuṭumbam-family; bibhrāṇaḥ-he who maintained; udaram-stomach; bharaḥ-he who maintained; eva-only; vā-or; visṛjya-after giving up; iha-here; ubhayam-both of them; pretya-after death; bhuṅkte-he undergoes; tat-of that; phalam-result; īdṛśam-such.

After leaving this body, the man who maintained himself and his family members by sinful activities suffers a hellish life, and his relatives suffer also.

The mistake of modern civilization is that man does not believe in the next life. But whether he believes or not, the next life is there, and one has to suffer if one does not lead a responsible life in terms of the injunctions of authoritative scriptures like the Vedas and purāṇas. Species lower than human beings are not responsible for their actions because they are made to act in a certain way, but in the developed life of human consciousness, if one is not responsible for his activities, then he is sure to get a hellish life, as described herein.

TEXT 31

ekaḥ prapadyate dhvāntaṁ

hitvedaṁ sva-kalevaram

kuśaletara-pātheyo

bhūta-droheṇa yad bhṛtam

SYNONYMS

ekaḥ-alone; prapadyate-he enters; dhvāntam-darkness; hitvā-after quitting; idam-this; sva-his; kalevaram-body; kuśala-itara-sin; pātheyaḥ-his passage money; bhūta-to other living entities; droheṇa-by injury; yat-which body; bhṛtam-was maintained.

He goes alone to the darkest regions of hell after quitting the present body, and the money he acquired by envying other living entities is the passage money with which he leaves this world.

When a man earns money by unfair means and maintains his family and himself with that money, the money is enjoyed by many members of the family, but he alone goes to hell. A person who enjoys life by earning money or by envying another's life, and who enjoys with family and friends, will have to enjoy alone the resultant sinful reactions accrued from such violent and illicit life. For example, if a man secures some money by killing someone and with that money maintains his family, those who enjoy the black money earned by him are also partially responsible and are also sent to hell, but he who is the leader is especially punished. The result of material enjoyment is that one takes with him the sinful reaction only, and not the money. The money he earned is left in this world, and he takes only the reaction.

In this world also, if a person acquires some money by murdering someone, the family is not hanged, although its members are sinfully contaminated. But the man who commits the murder and maintains his family is himself hanged as a murderer. The direct offender is more responsible for sinful activities than the indirect enjoyer. The great learned scholar Cāṇakya Paṇḍita says, therefore, that whatever one has in his possession had better be spent for the cause of sat, or the Supreme Personality of Godhead, because one cannot take his possessions with him. They remain here, and they will be lost. Either we leave the money or the money leaves us, but we will be separated. The best use of money as long as it is within our possession is to spend it to acquire Kṛṣṇa consciousness.

TEXT 32

daivenāsāditaṁ tasya

śamalaṁ niraye pumān

bhuṅkte kuṭumba-poṣasya

hṛta-vitta ivāturaḥ

SYNONYMS

daivena-by the arrangement of the Supreme Personality of Godhead; āsāditam-obtained; tasya-his; śamalam-sinful reaction; niraye-in a hellish condition; pumān-the man; bhuṅkte-undergoes; kuṭumba-poṣasya-of maintaining a family; hṛta-vittaḥ-one whose wealth is lost; iva-like; āturaḥ-suffering.

Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth.

The example set herein is that the sinful person suffers just like a man who has lost his wealth. The human form of body is achieved by the conditioned soul after many, many births and is a very valuable asset. Instead of utilizing this life to get liberation, if one uses it simply for the purpose of maintaining his so-called family and therefore performs foolish and unauthorized action, he is compared to a man who has lost his wealth and who, upon losing it, laments. When wealth is lost, there is no use lamenting, but as long as there is wealth, one has to utilize it properly and thereby gain eternal profit. It may be argued that when a man leaves his money earned by sinful activities, he also leaves his sinful activities here with his money. But it is especially mentioned herein that by superior arrangement (daivenāsāditam), although the man leaves behind him his sinfully earned money, he carries the effect of it. When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.

TEXT 33

kevalena hy adharmeṇa

kuṭumba-bharaṇotsukaḥ

yāti jīvo 'ndha-tāmisraṁ

caramaṁ tamasaḥ padam

SYNONYMS

kevalena-simply; hi-certainly; adharmeṇa-by irreligious activities; kuṭumba-family; bharaṇa-to maintain; utsukaḥ-eager; yāti-goes; jīvaḥ-a person; andha-tāmisram-to Andha-tāmisra; caramam-ultimate; tamasaḥ-of darkness; padam-region.

Therefore a person who is very eager to maintain his family and kinsmen simply by black methods certainly goes to the darkest region of hell, which is known as Andha-tāmisra.

Three words in this verse are very significant. Kevalena means "only by black methods," adharmeṇa means "unrighteous" or "irreligious," and kuṭumba-bharaṇa means "family maintenance." Maintaining one's family is certainly the duty of a householder, but one should be eager to earn his livelihood by the prescribed method, as stated in the scriptures. In Bhagavad-gītā it is described that the Lord has divided the social system into four classifications of castes, or varṇas, according to quality and work. Apart from Bhagavad-gītā, in every society a man is known according to his quality and work. For example, when a man is constructing wooden furniture, he is called a carpenter, and a man who works with an anvil and iron is called a blacksmith. Similarly, a man who is engaged in the medical or engineering fields has a particular duty and designation. All these human activities have been divided by the Supreme Lord into four varṇas, namely brāhmaṇa, kṣatriya, vaiśya and śūdra. In Bhagavad-gītā and in other Vedic literatures, the specific duties of the brāhmaṇa, kṣatriya, vaiśya and śūdra are mentioned.

One should work honestly according to his qualification. He should not earn his livelihood unfairly, by means for which he is not qualified. If a brāhmaṇa who works as a priest so that he may enlighten his followers with the spiritual way of life is not qualified as a priest, then he is cheating the public. One should not earn by such unfair means. The same is applicable to a kṣatriya or to a vaiśya. It is especially mentioned that the means of livelihood of those who are trying to advance in Kṛṣṇa consciousness must be very fair and uncomplicated. Here it is mentioned that he who earns his livelihood by unfair means (kevalena) is sent to the darkest hellish region. Otherwise, if one maintains his family by prescribed methods and honest means, there is no objection to one's being a family man.

TEXT 34

adhastān nara-lokasya

yāvatīr yātanādayaḥ

kramaśaḥ samanukramya

punar atrāvrajec chuciḥ

SYNONYMS

adhastāt-from below; nara-lokasya-human birth; yāvatīḥ-as many; yātanā-punishments; ādayaḥ-and so on; kramaśaḥ-in a regular order; samanukramya-having gone through; punaḥ-again; atra-here, on this earth; āvrajet-he may return; śuciḥ-pure.

Having gone through all the miserable, hellish conditions and having passed in a regular order through the lowest forms of animal life prior to human birth, and having thus been purged of his sins, one is reborn again as a human being on this earth.

Just as a prisoner, who has undergone troublesome prison life, is set free again, the person who has always engaged in impious and mischievous activities is put into hellish conditions, and when he has undergone different hellish lives, namely those of lower animals like cats, dogs and hogs, by the gradual process of evolution he again comes back as a human being. In Bhagavad-gītā it is stated that even though a person engaged in the practice of the yoga system may not finish perfectly and may fall down for some reason or other, his next life as a human being is guaranteed. It is stated that such a person, who has fallen from the path of yoga practice, is given a chance in his next life to take birth in a very rich family or in a very pious family. It is interpreted that "rich family" refers to a big mercantile family because generally people who engage in trades and mercantile business are very rich. One who engaged in the process of self-realization, or connecting with the Supreme Absolute Truth, but fell short is allowed to take birth in such a rich family, or he is allowed to take birth in the family of pious brāhmaṇas; either way, he is guaranteed to appear in human society in his next life. It can be concluded that if someone is not willing to enter into hellish life, as in Tāmisra or Andha-tāmisra, then he must take to the process of Kṛṣṇa consciousness, which is the first-class yoga system, because even if one is unable to attain complete Kṛṣṇa consciousness in this life, he is guaranteed at least to take his next birth in a human family. He cannot be sent into a hellish condition. Kṛṣṇa consciousness is the purest life, and it protects all human beings from gliding down to hell to take birth in a family of dogs or hogs.

Thus end the Bhaktivedanta purports of the Third Canto, Thirtieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description by Lord Kapila of Adverse Fruitive Activities."

Chapter Thirty-one

Lord Kapila's Instructions on the Movements of the Living Entities

TEXT 1

śrī-bhagavān uvāca

karmaṇā daiva-netreṇa

jantur dehopapattaye

striyāḥ praviṣṭa udaraṁ

puṁso retaḥ-kaṇāśrayaḥ

SYNONYMS

śrī-bhagavān uvāca-the Supreme Personality of Godhead said; karmaṇā-by the result of work; daiva-netreṇa-under the supervision of the Lord; jantuḥ-the living entity; deha-a body; upapattaye-for obtaining; striyāḥ-of a woman; praviṣṭaḥ-enters; udaram-the womb; puṁsaḥ-of a man; retaḥ-of semen; kaṇa-a particle; āśrayaḥ-dwelling in.

The Personality of Godhead said: Under the supervision of the Supreme Lord and according to the result of his work, the living entity, the soul, is made to enter into the womb of a woman through the particle of male semen to assume a particular type of body.

As stated in the last chapter, after suffering different kinds of hellish conditions, a man comes again to the human form of body. The same topic is continued in this chapter. In order to give a particular type of human form to a person who has already suffered hellish life, the soul is transferred to the semen of a man who is just suitable to become his father. During sexual intercourse, the soul is transferred through the semen of the father into the mother's womb in order to produce a particular type of body. This process is applicable to all embodied living entities, but it is especially mentioned for the man who was transferred to the Andha-tāmisra hell. After suffering there, when he who has had many types of hellish bodies, like those of dogs and hogs, is to come again to the human form, he is given the chance to take his birth in the same type of body from which he degraded himself to hell.

Everything is done by the supervision of the Supreme Personality of Godhead. Material nature supplies the body, but it does so under the direction of the Supersoul. It is said in Bhagavad-gītā that a living entity is wandering in this material world on a chariot made by material nature. The Supreme Lord, as Supersoul, is always present with the individual soul. He directs material nature to supply a particular type of body to the individual soul according to the result of his work, and the material nature supplies it. Here one word, retaḥ-kaṇāśrayaḥ, is very significant because it indicates that it is not the semen of the man that creates life within the womb of a woman; rather, the living entity, the soul, takes shelter in a particle of semen and is then pushed into the womb of a woman. Then the body develops. There is no possibility of creating a living entity without the presence of the soul simply by sexual intercourse. The materialistic theory that there is no soul and that a child is born simply by material combination of the sperm and ovum is not very feasible. It is unacceptable.

TEXT 2

kalalaṁ tv eka-rātreṇa

pañca-rātreṇa budbudam

daśāhena tu karkandhūḥ

peśy aṇḍaṁ vā tataḥ param

SYNONYMS

kalalam-mixing of the sperm and ovum; tu-then; eka-rātreṇa-on the first night; pañca-rātreṇa-by the fifth night; budbudam-a bubble; daśa-ahena-in ten days; tu-then; karkandhūḥ-like a plum; peśī-a lump of flesh; aṇḍam-an egg; vā-or; tataḥ-thence; param-afterwards.

On the first night, the sperm and ovum mix, and on the fifth night the mixture ferments into a bubble. On the tenth night it develops into a form like a plum, and after that, it gradually turns into a lump of flesh or an egg, as the case may be.

The body of the soul develops in four different ways according to its different sources. One kind of body, that of the trees and plants, sprouts from the earth; the second kind of body grows from perspiration, as with flies, germs and bugs; the third kind of body develops from eggs; and the fourth develops from an embryo. This verse indicates that after emulsification of the ovum and sperm, the body gradually develops either into a lump of flesh or into an egg, as the case may be. In the case of birds it develops into an egg, and in the case of animals and human beings it develops into a lump of flesh.

TEXT 3

māsena tu śiro dvābhyāṁ

bāhv-aṅghry-ādy-aṅga-vigrahaḥ

nakha-lomāsthi-carmāṇi

liṅga-cchidrodbhavas tribhiḥ

SYNONYMS

māsena-within a month; tu-then; śiraḥ-a head; dvābhyām-in two months; bāhu-arms; aṅghri-feet; ādi-and so on; aṅga-limbs; vigrahaḥ-form; nakha-nails; loma-body hair; asthi-bones; carmāṇi-and skin; liṅga-organ of generation; chidra-apertures; udbhavaḥ-appearance; tribhiḥ-within three months.

In the course of a month, a head is formed, and at the end of two months the hands, feet and other limbs take shape. By the end of three months, the nails, fingers, toes, body hair, bones and skin appear, as do the organ of generation and the other apertures in the body, namely the eyes, nostrils, ears, mouth and anus.

TEXT 4

caturbhir dhātavaḥ sapta

pañcabhiḥ kṣut-tṛḍ-udbhavaḥ

ṣaḍbhir jarāyuṇā vītaḥ

kukṣau bhrāmyati dakṣiṇe

SYNONYMS

caturbhiḥ-within four months; dhātavaḥ-ingredients; sapta-seven; pañcabhiḥ-within five months; kṣut-tṛṭ-of hunger and thirst; udbhavaḥ-appearance; ṣaḍbhiḥ-within six months; jarāyuṇā-by the amnion; vītaḥ-enclosed; kukṣau-in the abdomen; bhrāmyati-moves; dakṣiṇe-on the right side.

Within four months from the date of conception, the seven essential ingredients of the body, namely chyle, blood, flesh, fat, bone, marrow and semen, come into existence. At the end of five months, hunger and thirst make themselves felt, and at the end of six months, the fetus, enclosed by the amnion, begins to move on the right side of the abdomen.

When the body of the child is completely formed at the end of six months, the child, if he is male, begins to move on the right side, and if female, she tries to move on the left side.

TEXT 5

mātur jagdhānna-pānādyair

edhad-dhātur asammate

śete viṇ-mūtrayor garte

sa jantur jantu-sambhave

SYNONYMS

mātuḥ-of the mother; jagdha-taken; anna-pāna-by the food and drink; ādyaiḥ-and so on; edhat-increasing; dhātuḥ-the ingredients of his body; asammate-abominable; śete-remains; viṭ-mūtrayoḥ-of stools and urine; garte-in a hollow; saḥ-that; jantuḥ-fetus; jantu-of worms; sambhave-the breeding place.

Deriving its nutrition from the food and drink taken by the mother, the fetus grows and remains in that abominable residence of stools and urine, which is the breeding place of all kinds of worms.

In the Mārkaṇḍeya Purāṇa it is said that in the intestine of the mother the umbilical cord, which is known as āpyāyanī, joins the mother to the abdomen of the child, and through this passage the child within the womb accepts the mother's assimilated foodstuff. In this way the child is fed by the mother's intestine within the womb and grows from day to day. The statement of the Mārkaṇḍeya Purāṇa about the child's situation within the womb is exactly corroborated by modern medical science, and thus the authority of the purāṇas cannot be disproved, as is sometimes attempted by the Māyāvādī philosophers.

Since the child depends completely on the assimilated foodstuff of the mother, during pregnancy there are restrictions on the food taken by the mother. Too much salt, chili, onion and similar food is forbidden for the pregnant mother because the child's body is too delicate and new for him to tolerate such pungent food. Restrictions and precautions to be taken by the pregnant mother, as enunciated in the smṛti scriptures of Vedic literature, are very useful. We can understand from the Vedic literature how much care is taken to beget a nice child in society. The garbhādhāna ceremony before sexual intercourse was compulsory for persons in the higher grades of society, and it is very scientific. Other processes recommended in the Vedic literature during pregnancy are also very important. To take care of the child is the primary duty of the parents because if such care is taken, society will be filled with good population to maintain the peace and prosperity of the society, country and human race.

TEXT 6

kṛmibhiḥ kṣata-sarvāṅgaḥ

saukumāryāt pratikṣaṇam

mūrcchām āpnoty uru-kleśas

tatratyaiḥ kṣudhitair muhuḥ

SYNONYMS

kṛmibhiḥ-by worms; kṣata-bitten; sarva-aṅgaḥ-all over the body; saukumāryāt-because of tenderness; prati-kṣaṇam-moment after moment; mūrcchām-unconsciousness; āpnoti-he obtains; uru-kleśaḥ-whose suffering is great; tatratyaiḥ-being there (in the abdomen); kṣudhitaiḥ-hungry; muhuḥ-again and again.

Bitten again and again all over the body by the hungry worms in the abdomen itself, the child suffers terrible agony because of his tenderness. He thus becomes unconscious moment after moment because of the terrible condition.

The miserable condition of material existence is not only felt when we come out of the womb of the mother, but is also present within the womb. Miserable life begins from the moment the living entity begins to contact his material body. Unfortunately, we forget this experience and do not take the miseries of birth very seriously. In Bhagavad-gītā, therefore, it is specifically mentioned that one should be very alert to understand the specific difficulties of birth and death. Just as during the formation of this body we have to pass through so many difficulties within the womb of the mother, at the time of death there are also many difficulties. As described in the previous chapter, one has to transmigrate from one body to another, and the transmigration into the bodies of dogs and hogs is especially miserable. But despite such miserable conditions, due to the spell of māyā we forget everything and become enamored by the present so-called happiness, which is described as actually no more than a counteraction to distress.

TEXT 7

kaṭu-tīkṣṇoṣṇa-lavaṇa-

rūkṣāmlādibhir ulbaṇaiḥ

mātṛ-bhuktair upaspṛṣṭaḥ

sarvāṅgotthita-vedanaḥ

SYNONYMS

kaṭu-bitter; tīkṣṇa-pungent; uṣṇa-hot; lavaṇa-salty; rūkṣa-dry; amla-sour; ādibhiḥ-and so on; ulbaṇaiḥ-excessive; mātṛ-bhuktaiḥ-by foods eaten by the mother; upaspṛṣṭaḥ-affected; sarva-aṅga-all over the body; utthita-arisen; vedanaḥ-pain.

Owing to the mother's eating bitter, pungent foodstuffs, or food which is too salty or too sour, the body of the child incessantly suffers pains which are almost intolerable.

All descriptions of the child's bodily situation in the womb of the mother are beyond our conception. It is very difficult to remain in such a position, but still the child has to remain. Because his consciousness is not very developed, the child can tolerate it, otherwise he would die. That is the benediction of māyā, who endows the suffering body with the qualifications for tolerating such terrible tortures.

TEXT 8

ulbena saṁvṛtas tasminn

antraiś ca bahir āvṛtaḥ

āste kṛtvā śiraḥ kukṣau

bhugna-pṛṣṭha-śirodharaḥ

SYNONYMS

ulbena-by the amnion; saṁvṛtaḥ-enclosed; tasmin-in that place; antraiḥ-by the intestines; ca-and; bahiḥ-outside; āvṛtaḥ-covered; āste-he lies; kṛtvā-having put; śiraḥ-the head; kukṣau-towards the belly; bhugna-bent; pṛṣṭha-back; śiraḥ-dharaḥ-neck.

Placed within the amnion and covered outside by the intestines, the child remains lying on one side of the abdomen, his head turned towards his belly and his back and neck arched like a bow.

If a grown man were put into such a condition as the child within the abdomen, completely entangled in all respects, it would be impossible for him to live even for a few seconds. Unfortunately, we forget all these sufferings and try to be happy in this life, not caring for the liberation of the soul from the entanglement of birth and death. It is an unfortunate civilization in which these matters are not plainly discussed to make people understand the precarious condition of material existence.

TEXT 9

akalpaḥ svāṅga-ceṣṭāyāṁ

śakunta iva pañjare

tatra labdha-smṛtir daivāt

karma janma-śatodbhavam

smaran dīrgham anucchvāsaṁ

śarma kiṁ nāma vindate

SYNONYMS

akalpaḥ-unable; sva-aṅga-his limbs; ceṣṭāyām-to move; śakuntaḥ-a bird; iva-like; pañjare-in a cage; tatra-there; labdha-smṛtiḥ-having gained his memory; daivāt-by fortune; karma-activities; janma-śata-udbhavam-occurring during the last hundred births; smaran-remembering; dīrgham-for a long time; anucchvāsam-sighing; śarma-peace of mind; kim-what; nāma-then; vindate-can he achieve.

The child thus remains just like a bird in a cage, without freedom of movement. At that time, if the child is fortunate, he can remember all the troubles of his past one hundred births, and he grieves wretchedly. What is the possibility of peace of mind in that condition?

After birth the child may forget about the difficulties of his past lives, but when we are grown-up we can at least understand the grievous tortures undergone at birth and death by reading the authorized scriptures like Śrīmad-Bhāgavatam. If we do not believe in the scriptures, that is a different question, but if we have faith in the authority of such descriptions, then we must prepare for our freedom in the next life; that is possible in this human form of life. One who does not take heed of these indications of suffering in human existence is said to be undoubtedly committing suicide. It is said that this human form of life is the only means for crossing over the nescience of māyā, or material existence. We have a very efficient boat in this human form of body, and there is a very expert captain, the spiritual master; the scriptural injunctions are like favorable winds. If we do not cross over the ocean of the nescience of material existence in spite of all these facilities, then certainly we are all intentionally committing suicide.

TEXT 10

ārabhya saptamān māsāl

labdha-bodho 'pi vepitaḥ

naikatrāste sūti-vātair

viṣṭhā-bhūr iva sodaraḥ

SYNONYMS

ārabhya-beginning; saptamāt māsāt-from the seventh month; labdha-bodhaḥ-endowed with consciousness; api-although; vepitaḥ-tossed; na-not; ekatra-in one place; āste-he remains; sūti-vātaiḥ-by the winds for childbirth; viṣṭhā-bhūḥ-the worm; iva-like; sa-udaraḥ-born of the same womb.

Thus endowed with the development of consciousness from the seventh month after his conception, the child is tossed downward by the airs that press the embryo during the weeks preceding delivery. Like the worms born of the same filthy abdominal cavity, he cannot remain in one place.

At the end of the seventh month the child is moved by the bodily air and does not remain in the same place, for the entire uterine system becomes slackened before delivery. The worms have been described here as sodara. Sodara means "born of the same mother." Since the child is born from the womb of the mother and the worms are also born of fermentation within the womb of the same mother, under the circumstances the child and the worms are actually brothers. We are very anxious to establish universal brotherhood among human beings, but we should take into consideration that even the worms are our brothers, what to speak of other living entities. Therefore, we should be concerned about all living entities.

TEXT 11

nāthamāna ṛṣir bhītaḥ

sapta-vadhriḥ kṛtāñjaliḥ

stuvīta taṁ viklavayā

vācā yenodare 'rpitaḥ

SYNONYMS

nāthamānaḥ-appealing; ṛṣiḥ-the living entity; bhītaḥ-frightened; sapta-vadhriḥ-bound by the seven layers; kṛta-añjaliḥ-with folded hands; stuvīta-prays; tam-to the Lord; viklavayā-faltering; vācā-with words; yena-by whom; udare-in the womb; arpitaḥ-he was placed.

The living entity in this frightful condition of life, bound by seven layers of material ingredients, prays with folded hands, appealing to the Lord, who has put him in that condition.

It is said that when a woman is having labor pains she promises that she will never again become pregnant and suffer from such a severely painful condition. Similarly, when one is undergoing some surgical operation he promises that he will never again act in such a way as to become diseased and have to undergo medical surgery, or when one falls into danger, he promises that he will never again make the same mistake. Similarly, the living entity, when put into a hellish condition of life, prays to the Lord that he will never again commit sinful activities and have to be put into the womb for repeated birth and death. In the hellish condition within the womb the living entity is very much afraid of being born again, but when he is out of the womb, when he is in full life and good health, he forgets everything and commits again and again the same sins for which he was put into that horrible condition of existence.

TEXT 12

jantur uvāca

tasyopasannam avituṁ jagad icchayātta-

nānā-tanor bhuvi calac-caraṇāravindam

so 'haṁ vrajāmi śaraṇaṁ hy akuto-bhayaṁ me

yenedṛśī gatir adarśy asato'nurūpā

SYNONYMS

jantuḥ uvāca-the human soul says; tasya-of the Supreme Personality of Godhead; upasannam-having approached for protection; avitum-to protect; jagat-the universe; icchayā-by His own will; ātta-nānā-tanoḥ-who accepts various forms; bhuvi-on the earth; calat-walking; caraṇa-aravindam-the lotus feet; saḥ aham-I myself; vrajāmi-go; śaraṇam-unto the shelter; hi-indeed; akutaḥ-bhayam-giving relief from all fear; me-for me; yena-by whom; īdṛśī-such; gatiḥ-condition of life; adarśi-was considered; asataḥ-impious; anurūpā-befitting.

The human soul says: I take shelter of the lotus feet of the Supreme Personality of Godhead, who appears in His various eternal forms and walks on the surface of the world. I take shelter of Him only, because He can give me relief from all fear and from Him I have received this condition of life, which is just befitting my impious activities.

The word calac-caraṇāravindam refers to the Supreme Personality of Godhead, who actually walks or travels upon the surface of the world. For example, Lord Rāmacandra actually walked on the surface of the world, and Lord Kṛṣṇa also walked just like an ordinary man. The prayer is therefore offered to the Supreme Personality of Godhead, who descends to the surface of this earth, or any part of this universe, for the protection of the pious and the destruction of the impious. It is confirmed in Bhagavad-gītā that when there is an increase of irreligion and discrepancies arise in the real religious activities, the Supreme Lord comes to protect the pious and kill the impious. This verse indicates Lord Kṛṣṇa.

Another significant point in this verse is that the Lord comes, icchayā, by His own will. As Kṛṣṇa confirms in Bhagavad-gītā, sambhavāmy ātma-māyayā: [Bg. 4.6] "I appear at My will, by My internal potential power." He is not forced to come by the laws of material nature. It is stated here, icchayā: He does not assume any form, as the impersonalists think, because He comes at His own will, and the form in which He descends is His eternal form. As the Supreme Lord puts the living entity into the condition of horrible existence, He can also deliver him, and therefore one should seek shelter at the lotus feet of Kṛṣṇa. Kṛṣṇa demands, "Give up everything and surrender unto Me." And it is also said in Bhagavad-gītā that anyone who approaches Him does not come back again to accept a form in material existence, but goes back to Godhead, back home, never to return.

TEXT 13

yas tv atra baddha iva karmabhir āvṛtātmā

bhūtendriyāśayamayīm avalambya māyām

āste viśuddham avikāram akhaṇḍa-bodham

ātapyamāna-hṛdaye 'vasitaṁ namāmi

SYNONYMS

yaḥ-who; tu-also; atra-here; baddhaḥ-bound; iva-as if; karmabhiḥ-by activities; āvṛta-covered; ātmā-the pure soul; bhūta-the gross elements; indriya-the senses; āśaya-the mind; mayīm-consisting of; avalambya-having fallen; māyām-into māyā; āste-remains; viśuddham-completely pure; avikāram-without change; akhaṇḍa-bodham-possessed of unlimited knowledge; ātapyamāna-repentant; hṛdaye-in the heart; avasitam-residing; namāmi-I offer my respectful obeisances.

I, the pure soul, appearing now bound by my activities, am lying in the womb of my mother by the arrangement of māyā. I offer my respectful obeisances unto Him who is also here with me but who is unaffected and changeless. He is unlimited, but He is perceived in the repentant heart. To Him I offer my respectful obeisances.

As stated in the previous verse, the jīva soul says, "I take shelter of the Supreme Lord." Therefore, constitutionally, the jīva soul is the subordinate servitor of the Supreme Soul, the Personality of Godhead. Both the Supreme Soul and the jīva soul are sitting in the same body, as confirmed in the Upaniṣads. They are sitting as friends, but one is suffering, and the other is aloof from suffering.

In this verse it is said, viśuddham avikāram akhaṇḍa-bodham: the Supersoul is always sitting apart from all contamination. The living entity is contaminated and suffering because he has a material body, but that does not mean that because the Lord is also with him, He also has a I material body. He is avikāram, changeless. He is always the same Supreme, but unfortunately the Māyāvādī philosophers, because of their impure hearts, cannot understand that the Supreme Soul, the Supersoul, is different from the individual soul. It is said here, ātapyamāna-hṛdaye 'vasitam: He is in the heart of every living entity, but He can be realized only by a soul who is repentant. The individual soul becomes repentant that he forgot his constitutional position, wanted to become one with the Supreme Soul and tried his best to lord it over material nature. He has been baffled, and therefore he is repentant. At that time, Supersoul, or the relationship between the Supersoul and the individual soul, is realized. As it is confirmed in Bhagavad-gītā, after many, many births the knowledge comes to the conditioned soul that Vāsudeva is great, He is master, and He is Lord. The individual soul is the servant, and therefore he surrenders unto Him. At that time he becomes a mahātmā, a great soul. Therefore, a fortunate living being who comes to this understanding, even within the womb of his mother, has his liberation assured.

TEXT 14

yaḥ pañca-bhūta-racite rahitaḥ śarīre

cchanno 'yathendriya-guṇārtha-cid-ātmako 'ham

tenāvikuṇṭha-mahimānam ṛṣiṁ tam enaṁ

vande paraṁ prakṛti-pūruṣayoḥ pumāṁsam

SYNONYMS

yaḥ-who; pañca-bhūta-five gross elements; racite-made of; rahitaḥ-separated; śarīre-in the material body; channaḥ-covered; ayathā-unfitly; indriya-senses; guṇa-qualities; artha-objects of senses; cit-ego; ātmakaḥ-consisting of; aham-I; tena-by a material body; avikuṇṭha-mahimānam-whose glories are unobscured; ṛṣim-all-knowing; tam-that; enam-unto Him; vande-I offer obeisances; param-transcendental; prakṛti-to material nature; pūruṣayoḥ-to the living entities; pumāṁsam-unto the Supreme Personality of Godhead.

I am separated from the Supreme Lord because of my being in this material body, which is made of five elements, and therefore my qualities and senses are being misused, although I am essentially spiritual. Because the Supreme Personality of Godhead is transcendental to material nature and the living entities, because He is devoid of such a material body, and because He is always glorious in His spiritual qualities, I offer my obeisances unto Him.

The difference between the living entity and the Supreme Personality of Godhead is that the living entity is prone to be subjected to material nature, whereas the Supreme Godhead is always transcendental to material nature as well as to the living entities. When the living entity is put into material nature, then his senses and qualities are polluted, or designated. There is no possibility for the Supreme Lord to become embodied by material qualities or material senses, for He is above the influence of material nature and cannot possibly be put in the darkness of ignorance like the living entities. Because of His full knowledge, He is never subjected to the influence of material nature. Material nature is always under His control, and it is therefore not possible that material nature can control the Supreme Personality of Godhead.

Since the identity of the living entity is very minute, he is prone to be subjected to material nature, but when he is freed from this material body, which is false, he attains the same, spiritual nature as the Supreme Lord. At that time there is no qualitative difference between him and the Supreme Lord, but because he is not so quantitatively powerful as to never be put under the influence of material nature, he is quantitatively different from the Lord.

The entire process of devotional service is to purify oneself of this contamination of material nature and put oneself on the spiritual platform, where he is qualitatively one with the Supreme Personality of Godhead. In the Vedas it is said that the living entity is always free. Asaṅgo hy ayaṁ puruṣaḥ. The living entity is liberated. His material contamination is temporary, and his actual position is that he is liberated. This liberation is achieved by Kṛṣṇa consciousness, which begins from the point of surrender. Therefore it is said here, "I offer my respectful obeisances unto the Supreme Person."

TEXT 15

yan-māyayoru-guṇa-karma-nibandhane 'smin

sāṁsārike pathi caraṁs tad-abhiśrameṇa

naṣṭa-smṛtiḥ punar ayaṁ pravṛṇīta lokaṁ

yuktyā kayā mahad-anugraham antareṇa

SYNONYMS

yat-of the Lord; māyayā-by the māyā; uru-guṇa-arising from the great modes; karma-activities; nibandhane-with bonds; asmin-this; sāṁsārike-of repeated birth and death; pathi-on the path; caran-wandering; tat-of him; abhiśrameṇa-with great pains; naṣṭa-lost; smṛtiḥ-memory; punaḥ-again; ayam-this living entity; pravṛṇīta-may realize; lokam-his true nature; yuktyā kayā-by what means; mahat-anugraham-the mercy of the Lord; antareṇa-without.

The human soul further prays: The living entity is put under the influence of material nature and continues a hard struggle for existence on the path of repeated birth and death. This conditional life is due to his forgetfulness of his relationship with the Supreme Personality of Godhead. Therefore, without the Lord's mercy, how can he again engage in the transcendental loving service of the Lord?

The Māyāvādī philosophers say that simply by cultivation of knowledge by mental speculation, one can be liberated from the condition of material bondage. But here it is said one is liberated not by knowledge but by the mercy of the Supreme Lord. The knowledge the conditioned soul gains by mental speculation, however powerful it may be, is always too imperfect to approach the Absolute Truth. It is said that without the mercy of the Supreme Personality of Godhead one cannot understand Him or His actual form, quality and name. Those who are not in devotional service go on speculating for many, many thousands of years, but they are still unable to understand the nature of the Absolute Truth.

One can be liberated in the knowledge of the Absolute Truth simply by the mercy of the Supreme Personality of Godhead. It is clearly said herein that our memory is lost because we are now covered by His material energy. Arguments may be put forward as to why we have been put under the influence of this material energy by the supreme will of the Lord. This is explained in Bhagavad-gītā, where the Lord says, "I am sitting in everyone's heart, and due to Me one is forgetful or one is alive in knowledge." The forgetfulness of the conditioned soul is also due to the direction of the Supreme Lord. A living entity misuses his little independence when he wants to lord it over material nature. This misuse of independence, which is called māyā, is always available, otherwise there would be no independence. Independence implies that one can use it properly or improperly. It is not static; it is dynamic. Therefore, misuse of independence is the cause of being influenced by māyā.

Māyā is so strong that the Lord says that it is very difficult to surmount her influence. But one can do so very easily "if he surrenders unto Me." Mām eva ye prapadyante: anyone who surrenders unto Him can overcome the influence of the stringent laws of material nature. It is clearly said here that a living entity is put under the influence of māyā by His will, and if anyone wants to get out of this entanglement, this can be made possible simply by His mercy.

The activities of the conditioned souls under the influence of material nature are explained here. Every conditioned soul is engaged in different types of work under the influence of material nature. We can see in the material world that the conditioned soul acts so powerfully that he is playing wonderfully in creating the so-called advancements of material civilization for sense gratification. But actually his position is to know that he is an eternal servant of the Supreme Lord. When he is actually in perfect knowledge, he knows that the Lord is the supreme worshipful object and that the living entity is His eternal servant. Without this knowledge, he engages in material activities; that is called ignorance.

TEXT 16

jñānaṁ yad etad adadhāt katamaḥ sa devas

trai-kālikaṁ sthira-careṣv anuvartitāṁśaḥ

taṁ jīva-karma-padavīm anuvartamānās

tāpa-trayopaśamanāya vayaṁ bhajema

SYNONYMS

jñānam-knowledge; yat-which; etat-this; adadhāt-gave; katamaḥ-who other than; saḥ-that; devaḥ-the Personality of Godhead; trai-kālikam-of the three phases of time; sthira-careṣu-in the inanimate and animate objects; anuvartita-dwelling; aṁśaḥ-His partial representation; tam-unto Him; jīva-of the jīva souls; karma-padavīm-the path of fruitive activities; anuvartamānāḥ-who are pursuing; tāpa-traya-from the threefold miseries; upaśamanāya-for getting free; vayam-we; bhajema-must surrender.

No one other than the Supreme Personality of Godhead, as the localized Paramātmā, the partial representation of the Lord, is directing all inanimate and animate objects. He is present in the three phases of time-past, present and future. Therefore, the conditioned soul is engaged in different activities by His direction, and in order to get free from the threefold miseries of this conditional life, we have to surrender unto Him only.

When a conditioned soul is seriously anxious to get out of the influence of the material clutches, the Supreme Personality of Godhead, who is situated within him as Paramātmā, gives him this knowledge: "Surrender unto Me." As the Lord says in Bhagavad-gītā, "Give up all other engagements. Just surrender unto Me." It is to be accepted that the source of knowledge is the Supreme Person. This is also confirmed in Bhagavad-gītā. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. The Lord says, "Through Me one gets real knowledge and memory, and one also forgets through Me." To one who wants to be materially satisfied or who wants to lord it over material nature, the Lord gives the opportunity to forget His service and engage in the so-called happiness of material activities. Similarly, when one is frustrated in lording it over material nature and is very serious about getting out of this material entanglement, the Lord, from within, gives him the knowledge that he has to surrender unto Him; then there is liberation.

This knowledge cannot be imparted by anyone other than the Supreme Lord or His representative. In the Caitanya-caritāmṛta Lord Caitanya instructs Rūpa Gosvāmī that the living entities wander in life after life, undergoing the miserable conditions of material existence. But when one is very anxious to get free from the material entanglement, he gets enlightenment through a spiritual master and Kṛṣṇa. This means that Kṛṣṇa as the Supersoul is seated within the heart of the living entity, and when the living entity is serious, the Lord directs him to take shelter of His representative, a bona fide spiritual master. Directed from within and guided externally by the spiritual master, one attains the path of Kṛṣṇa consciousness, which is the way out of the material clutches.

Therefore there is no possibility of one's being situated in his own position unless he is blessed by the Supreme Personality of Godhead. Unless he is enlightened with the supreme knowledge, one has to undergo the severe penalties of the hard struggle for existence in the material nature. The spiritual master is therefore the mercy manifestation of the Supreme Person. The conditioned soul has to take direct instruction from the spiritual master, and thus he gradually becomes enlightened to the path of Kṛṣṇa consciousness. The seed of Kṛṣṇa consciousness is sown within the heart of the conditioned soul, and when one hears instruction from the spiritual master, the seed fructifies, and one's life is blessed.

TEXT 17

dehy anya-deha-vivare jaṭharāgnināsṛg-

viṇ-mūtra-kūpa-patito bhṛśa-tapta-dehaḥ

icchann ito vivasituṁ gaṇayan sva-māsān

nirvāsyate kṛpaṇa-dhīr bhagavan kadā nu

SYNONYMS

dehī-the embodied soul; anya-deha-of another body; vivare-in the abdomen; jaṭhara-of the stomach; agninā-by the fire; asṛk-of blood; viṭ-stool; mūtra-and urine; kūpa-in a pool; patitaḥ-fallen; bhṛśa-strongly; tapta-scorched; dehaḥ-his body; icchan-desiring; itaḥ-from that place; vivasitum-to get out; gaṇayan-counting; svamāsān-his months; nirvāsyate-will be released; kṛpaṇa-dhīḥ-person of miserly intelligence; bhagavan-O Lord; kadā-when; nu-indeed.

Fallen into a pool of blood, stool and urine within the abdomen of his mother, his own body scorched by the mother's gastric fire, the embodied soul, anxious to get out, counts his months and prays, "O my Lord, when shall I, a wretched soul, be released from this confinement?"

The precarious condition of the living entity within the womb of his mother is described here. On one side of where the child is floating is the heat of gastric fire, and on the other side are urine, stool, blood and discharges. After seven months the child, who has regained his consciousness, feels the horrible condition of his existence and prays to the Lord. Counting the months until his release, he becomes greatly anxious to get out of the confinement. The so-called civilized man does not take account of this horrible condition of life, and sometimes, for the purpose of sense gratification, he tries to kill the child by methods of contraception or abortion. Unserious about the horrible condition in the womb, such persons continue in materialism, grossly misusing the chance of the human form of life.

The word kṛpaṇa-dhīḥ is significant in this verse. Dhī means "intelligence," and kṛpaṇa means "miserly." Conditional life is for persons who are of miserly intelligence or who do not properly utilize their intelligence. In the human form of life the intelligence is developed, and one has to utilize that developed intelligence to get out of the cycle of birth and death. One who does not do so is a miser, just like a person who has immense wealth but does not utilize it, keeping it simply to see. A person who does not actually utilize his human intelligence to get out of the clutches of māyā, the cycle of birth and death, is accepted as miserly. The exact opposite of miserly is udāra, "very magnanimous." A brāhmaṇa is called udāra because he utilizes his human intelligence for spiritual realization. He uses that intelligence to preach Kṛṣṇa consciousness for the benefit of the public, and therefore he is magnanimous.

TEXT 18

yenedṛśīṁ gatim asau daśa-māsya īśa

saṅgrāhitaḥ puru-dayena bhavādṛśena

svenaiva tuṣyatu kṛtena sa dīna-nāthaḥ

ko nāma tat-prati vināñjalim asya kuryāt

SYNONYMS

yena-by whom (the Lord); īdṛśīm-such; gatim-a condition; asau-that person (myself); daśa-māsyaḥ-ten months old; īśa-O Lord; saṅgrāhitaḥ-was made to accept; puru-dayena-very merciful; bhavādṛśena-incomparable; svena-own; eva-alone; tuṣyatu-may He be pleased; kṛtena-with His act; saḥ-that; dīna-nāthaḥ-refuge of the fallen souls; kaḥ-who; nāma-indeed; tat-that mercy; prati-in return; vinā-except with; añjalim-folded hands; asya-of the Lord; kuryāt-can repay.

My dear Lord, by Your causeless mercy I am awakened to consciousness, although I am only ten months old. For this causeless mercy of the Supreme Personality of Godhead, the friend of all fallen souls, there is no way to express my gratitude but to pray with folded hands.

As stated in Bhagavad-gītā, intelligence and forgetfulness are both supplied by the Supersoul sitting with the individual soul within the body. When He sees that a conditioned soul is very serious about getting out of the clutches of the material influence, the Supreme Lord gives intelligence internally as Supersoul and externally as the spiritual master, or, as an incarnation of the Personality of Godhead Himself, He helps by speaking instructions such as Bhagavad-gītā. The Lord is always seeking the opportunity to reclaim the fallen souls to His abode, the kingdom of God. We should always feel very much obliged to the Personality of Godhead, for He is always anxious to bring us into the happy condition of eternal life. There is no sufficient means to repay the Personality of Godhead for His act of benediction; therefore, we can simply feel gratitude and pray to the Lord with folded hands. This prayer of the child in the womb may be questioned by some atheistic people. How can a child pray in such a nice way in the womb of his mother? Everything is possible by the grace of the Lord. The child is put into such a precarious condition externally, but internally he is the same, and the Lord is there. By the transcendental energy of the Lord, everything is possible.

TEXT 19

paśyaty ayaṁ dhiṣaṇayā nanu sapta-vadhriḥ

śārīrake dama-śarīry aparaḥ sva-dehe

yat-sṛṣṭayāsaṁ tam ahaṁ puruṣaṁ purāṇaṁ

paśye bahir hṛdi ca caityam iva pratītam

SYNONYMS

paśyati-sees; ayam-this living entity; dhiṣaṇayā-with intelligence; nanu-only; sapta-vadhriḥ-bound by the seven layers of material coverings; śārīrake-agreeable and disagreeable sense perceptions; dama-śarīrī-having a body for self-control; aparaḥ-another; sva-dehe-in his body; yat-by the Supreme Lord; sṛṣṭayā-endowed; āsam-was; tam-Him; aham-I; puruṣam-person; purāṇam-oldest; paśye-see; bahiḥ-outside; hṛdi-in the heart; ca-and; caityam-the source of the ego; iva-indeed; pratītam-recognized.

The living entity in another type of body sees only by instinct; he knows only the agreeable and disagreeable sense perceptions of that particular body. But I have a body in which I can control my senses and can understand my destination; therefore, I offer my respectful obeisances to the Supreme Personality of Godhead, by whom I have been blessed with this body and by whose grace I can see Him within and without.

The evolutionary process of different types of bodies is something like that of a fructifying flower. Just as there are different stages in the growth of a flower-the bud stage, the blooming stage and the full species of bodies in gradual evolution, and there is systematic progress from the lower species of life to the higher. The human form of life is supposed to be the highest, for it offers consciousness for getting out of the clutches of birth and death. The fortunate child in the womb of his mother realizes his superior position and is thereby distinguished from other bodies. Animals in bodies lower than that of the human being are conscious only as far as their bodily distress and happiness are concerned; they cannot think of more than their bodily necessities of life-eating, sleeping, mating and defending. But in the human form of life, by the grace of God, the consciousness is so developed that a man can evaluate his exceptional position and thus realize the self and the Supreme Lord.

The word dama-śarīrī means that we have a body in which we can control the senses and the mind. The complication of materialistic life is due to an uncontrolled mind and uncontrolled senses. One should feel grateful to the Supreme Personality of Godhead for having obtained such a nice human form of body, and one should properly utilize it. The distinction between an animal and a man is that the animal cannot control himself and has no sense of decency, whereas the human being has the sense of decency and can control himself. If this controlling power is not exhibited by the human being, then he is no better than an animal. By controlling the senses, or by the process of yoga regulation, one can understand the position of his self, the Supersoul, the world and their interrelation; everything is possible by controlling the senses. Otherwise, we are no better than animals.

Real self-realization by means of controlling the senses is explained herein. One should try to see the Supreme Personality of Godhead and one's own self also. To think oneself the same as the Supreme is not self-realization. Here it is clearly explained that the Supreme Lord is anādi, or purāṇa, and He has no other cause. The living entity is born of the Supreme Godhead as part and parcel. It is confirmed in the Brahma-saṁhitā, anādir ādir govindaḥ: [Bs. 5.1] Govinda, the Supreme person, has no cause. He is unborn. But the living entity is born of Him. As confirmed in Bhagavad-gītā, mamaivāṁśaḥ: both the living entity and the Supreme Lord are unborn, but it has to be understood that the supreme cause of the part and parcel is the Supreme Personality of Godhead. Brahma-saṁhitā therefore says that everything has come from the Supreme Personality of Godhead (sarva-kāraṇa-kāraṇam [Bs. 5.1]). The Vedānta-sūtra confirms this also. Janmādy asya yataḥ: [SB 1.1.1] the Absolute Truth is the original source of everyone's birth. Kṛṣṇa also says in Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ: "I am the source of birth of everything, including Brahmā and Lord Śiva and the living entities." This is self-realization. One should know that he is under the control of the Supreme Lord and not think that he is fully independent. Otherwise, why should he be put into conditional life?

TEXT 20

so 'haṁ vasann api vibho bahu-duḥkha-vāsaṁ

garbhān na nirjigamiṣe bahir andha-kūpe

yatropayātam upasarpati deva-māyā

mithyā matir yad-anu saṁsṛti-cakram etat

SYNONYMS

saḥ aham-I myself; vasan-living; api-although; vibho-O Lord; bahu-duḥkha-with many miseries; vāsam-in a condition; garbhāt-from the abdomen; na-not; nirjigamiṣe-I wish to depart; bahiḥ-outside; andha-kūpe-in the blind well; yatra-where; upayātam-one who goes there; upasarpati-she captures; deva-māyā-the external energy of the Lord; mithyā-false; matiḥ-identification; yat-which māyā; anu-according to; saṁsṛti-of continual birth and death; cakram-cycle; etat-this.

Therefore, my Lord, although I am living in a terrible condition, I do not wish to depart from my mother's abdomen to fall again into the blind well of materialistic life. Your external energy, called deva-māyā, at once captures the newly born child, and immediately false identification, which is the beginning of the cycle of continual birth and death, begins.

As long as the child is within the womb of his mother, he is in a very precarious and horrible condition of life, but the benefit is that he revives pure consciousness of his relationship with the Supreme Lord and prays for deliverance. But once he is outside the abdomen, when a child is born, māyā, or the illusory energy, is so strong that he is immediately overpowered into considering his body to be his self. Māyā means "illusion," or that which is actually not. In the material world, everyone is identifying with his body. This false egoistic consciousness of "I am this body" at once develops after the child comes out of the womb. The mother and other relatives are awaiting the child, and as soon as he is born, the mother feeds him, and everyone takes care of him. The living entity soon forgets his position and becomes entangled in bodily relationships. The entire material existence is entanglement in this bodily conception of life. Real knowledge means to develop the consciousness of "I am not this body. I am spirit soul, an eternal part and parcel of the Supreme Lord." Real knowledge entails renunciation, or nonacceptance of this body as the self.

By the influence of māyā, the external energy, one forgets everything just after birth. Therefore the child is praying that he prefers to remain within the womb rather than come out. It is said that Śukadeva Gosvāmī, on this consideration, remained for sixteen years within the womb of his mother; he did not want to be entangled in false bodily identification. After cultivating such knowledge within the womb of his mother, he came out at the end of sixteen years and immediately left home so that he might not be captured by the influence of māyā. The influence of māyā is also explained in Bhagavad-gītā as insurmountable. But insurmountable māyā can be overcome simply by Kṛṣṇa consciousness. That is also confirmed in Bhagavad-gītā (7.14): mām eva ye prapadyante māyām etāṁ taranti te. Whoever surrenders unto the lotus feet of Kṛṣṇa can get out of this false conception of life. By the influence of māyā only, one forgets his eternal relationship with Kṛṣṇa and identifies himself with his body and the by-products of the body-namely wife, children, society, friendship and love. Thus he becomes a victim of the influence of māyā, and his materialistic life of continued birth and death becomes still more stringent.

TEXT 21

tasmād ahaṁ vigata-viklava uddhariṣya

ātmānam āśu tamasaḥ suhṛdātmanaiva

bhūyo yathā vyasanam etad aneka-randhraṁ

mā me bhaviṣyad upasādita-viṣṇu-pādaḥ

SYNONYMS

tasmāt-therefore; aham-I; vigata-ceased; viklavaḥ-agitation; uddhariṣye-shall deliver; ātmānam-myself; āśu-quickly; tamasaḥ-from the darkness; suhṛdā ātmanā-with friendly intelligence; eva-indeed; bhūyaḥ-again; yathā-so that; vyasanam-plight; etat-this; aneka-randhram-entering many wombs; mā-not; me-my; bhaviṣyat-may occur; upasādita-placed (in my mind); viṣṇu-pādaḥ-the lotus feet of Lord Viṣṇu.

Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Viṣṇu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death.

The miseries of material existence begin from the very day when the spirit soul takes shelter in the ovum and sperm of the mother and father, they continue after he is born from the womb, and then they are further prolonged. We do not know where the suffering ends. It does not end, however, by one's changing his body. The change of body is taking place at every moment, but that does not mean that we are improving from the fetal condition of life to a more comfortable condition. The best thing is, therefore, to develop Kṛṣṇa consciousness. Here it is stated, upasādita-viṣṇu-pādaḥ. This means realization of Kṛṣṇa consciousness. One who is intelligent, by the grace of the Lord, and develops Kṛṣṇa consciousness, is successful in his life because simply by keeping himself in Kṛṣṇa consciousness, he will be saved from the repetition of birth and death.

The child prays that it is better to remain within the womb of darkness and be constantly absorbed in Kṛṣṇa consciousness than to get out and again fall a victim to the illusory energy. The illusory energy acts within the abdomen as well as outside the abdomen, but the trick is that one should remain Kṛṣṇa conscious, and then the effect of such a horrible condition cannot act unfavorably upon him. In Bhagavad-gītā it is said that one's intelligence is his friend, and the same intelligence can also be his enemy. Here also the same idea is repeated: suhṛdātmanaiva, friendly intelligence. Absorption of intelligence in the personal service of Kṛṣṇa and full consciousness of Kṛṣṇa always are the path of self-realization and liberation. Without being unnecessarily agitated, if we take to the process of Kṛṣṇa consciousness by constantly chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, the cycle of birth and death can be stopped for good.

It may be questioned herein how the child can be fully Kṛṣṇa conscious within the womb of the mother without any paraphernalia with which to execute Kṛṣṇa consciousness. It is not necessary to arrange for paraphernalia to worship the Supreme Personality of Godhead, Viṣṇu. The child wants to remain within the abdomen of its mother and at the same time wants to become free from the clutches of māyā. One does not need any material arrangement to cultivate Kṛṣṇa consciousness. One can cultivate Kṛṣṇa consciousness anywhere and everywhere, provided he can always think of Kṛṣṇa. The mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, can be chanted even within the abdomen of one's mother. One can chant while sleeping, while working, while imprisoned in the womb or while outside. This Kṛṣṇa consciousness cannot be checked in any circumstance. The conclusion of the child's prayer is: "Let me remain in this condition; although it is very miserable, it is better not to fall a victim to māyā again by going outside."

TEXT 22

kapila uvāca

evaṁ kṛta-matir garbhe

daśa-māsyaḥ stuvann ṛṣiḥ

sadyaḥ kṣipaty avācīnaṁ

prasūtyai sūti-mārutaḥ

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; evam-thus; kṛta-matiḥ-desiring; garbhe-in the womb; daśa-māsyaḥ-ten-month-old; stuvan-extolling; ṛṣiḥ-the living entity; sadyaḥ-at that very time; kṣipati-propels; avācīnam-turned downward; prasūtyai-for birth; sūti-mārutaḥ-the wind for childbirth.

Lord Kapila continued: The ten-month-old living entity has these desires even while in the womb. But while he thus extols the Lord, the wind that helps parturition propels him forth with his face turned downward so that he may be born.

TEXT 23

tenāvasṛṣṭaḥ sahasā

kṛtvāvāk śira āturaḥ

viniṣkrāmati kṛcchreṇa

nirucchvāso hata-smṛtiḥ

SYNONYMS

tena-by that wind; avasṛṣṭaḥ-pushed downward; sahasā-suddenly; kṛtvā-turned; avāk-downward; śiraḥ-his head; āturaḥ-suffering; viniṣkrāmati-he comes out; kṛcchreṇa-with great trouble; nirucchvāsaḥ-breathless; hata-deprived of; smṛtiḥ-memory.

Pushed downward all of a sudden by the wind, the child comes out with great trouble, head downward, breathless and deprived of memory due to severe agony.

The word kṛcchreṇa means "with great difficulty." When the child comes out of the abdomen through the narrow passage, due to pressure there the breathing system completely stops, and due to agony the child loses his memory. Sometimes the trouble is so severe that the child comes Out dead or almost dead. One can imagine what the pangs of birth are like. The child remains for ten months in that horrible condition within the abdomen, and at the end of ten months he is forcibly pushed out. In Bhagavad-gītā the Lord points out that a person who is serious about advancement in spiritual consciousness should always consider the four pangs of birth, death, disease and old age. The materialist advances in many ways, but he is unable to stop these four principles of suffering inherent in material existence.

TEXT 24

patito bhuvy asṛṅ-miśraḥ

viṣṭhā-bhūr iva ceṣṭate

rorūyati gate jñāne

viparītāṁ gatiṁ gataḥ

SYNONYMS

patitaḥ-fallen; bhuvi-on the earth; asṛk-with blood; miśraḥ-smeared; viṣṭhā-bhūḥ-a worm; iva-like; ceṣṭate-he moves his limbs; rorūyati-cries loudly; gate-being lost; jñāne-his wisdom; viparītām-the opposite; gatim-state; gataḥ-gone to.

The child thus falls on the ground, smeared with stool and blood, and plays just like a worm germinated from the stool. He loses his superior knowledge and cries under the spell of māyā.

TEXT 25

para-cchandaṁ na viduṣā

puṣyamāṇo janena saḥ

anabhipretam āpannaḥ

pratyākhyātum anīśvaraḥ

SYNONYMS

para-chandam-the desire of another; na-not; viduṣā-understanding; puṣyamāṇaḥ-being maintained; janena-by persons; saḥ-he; anabhipretam-into undesirable circumstances; āpannaḥ-fallen; pratyākhyātum-to refuse; anīśvaraḥ-unable.

After coming out of the abdomen, the child is given to the care of persons who are unable to understand what he wants, and thus he is nursed by such persons. Unable to refuse whatever is given to him, he falls into undesirable circumstances.

Within the abdomen of the mother, the nourishment of the child was being carried on by nature's own arrangement. The atmosphere within the abdomen was not at all pleasing, but as far as the child's feeding was concerned, it was being properly done by the laws of nature. But upon coming out of the abdomen the child falls into a different atmosphere. He wants to eat one thing, but something else is given to him because no one knows his actual demand, and he cannot refuse the undesirables given to him. Sometimes the child cries for the mother's breast, but because the nurse thinks that it is due to pain within his stomach that he is crying, she supplies him some bitter medicine. The child does not want it, but he cannot refuse it. He is put in very awkward circumstances, and the suffering continues.

TEXT 26

śāyito 'śuci-paryaṅke

jantuḥ svedaja-dūṣite

neśaḥ kaṇḍūyane 'ṅgānām

āsanotthāna-ceṣṭane

SYNONYMS

śāyitaḥ-laid down; aśuci-paryaṅke-on a foul bed; jantuḥ-the child; sveda-ja-with creatures born from sweat; dūṣite-infested; na īśaḥ-incapable of; kaṇḍūyane-scratching; aṅgānām-his limbs; āsana-sitting; utthāna-standing; ceṣṭane-or moving.

Laid down on a foul bed infested with sweat and germs, the poor child is incapable of scratching his body to get relief from his itching sensation to say nothing of sitting up, standing or even moving.

It should be noted that the child is born crying and suffering. After birth the same suffering continues, and he cries. Because he is disturbed by the germs in his foul bed, which is contaminated by his urine and stool, the poor child continues to cry. He is unable to take any remedial measure for his relief.

TEXT 27

tudanty āma-tvacaṁ daṁśā

maśakā matkuṇādayaḥ

rudantaṁ vigata-jñānaṁ

kṛmayaḥ kṛmikaṁ yathā

SYNONYMS

tudanti-they bite; āma-tvacam-the baby, whose skin is soft; daṁśāḥ-gnats; maśakāḥ-mosquitoes; matkuṇa-bugs; ādayaḥ-and other creatures; rudantam-crying; vigata-deprived of; jñānam-wisdom; kṛmayaḥ-worms; kṛmikam-a worm; yathā-just as.

In his helpless condition, gnats, mosquitoes, bugs and other germs bite the baby, whose skin is tender, just as smaller worms bite a big worm. The child, deprived of his wisdom, cries bitterly.

The word vigata jñānam means that the spiritual knowledge which the child developed in the abdomen is already lost to the spell of māyā. Owing to various kinds of disturbances and to being out of the abdomen, the child cannot remember what he was thinking of for his salvation. It is assumed that even if a person acquires some spiritually uplifting knowledge, circumstantially he is prone to forget it. Not only children but also elderly persons should be very careful to protect their sense of Kṛṣṇa consciousness and avoid unfavorable circumstances so that they may not forget their prime duty.

TEXT 28

ity evaṁ śaiśavaṁ bhuktvā

duḥkhaṁ paugaṇḍam eva ca

alabdhābhīpsito 'jñānād

iddha-manyuḥ śucārpitaḥ

SYNONYMS

iti evam-in this way; śaiśavam-childhood; bhuktvā-having undergone; duḥkham-distress; paugaṇḍam-boyhood; eva-even; ca-and; alabdha-not achieved; abhīpsitaḥ-he whose desires; ajñānāt-due to ignorance; iddha-kindled; manyuḥ-his anger; śucā-by sorrow; arpitaḥ-overcome.

In this way, the child passes through his childhood, suffering different kinds of distress, and attains boyhood. In boyhood also he suffers pain over desires to get things he can never achieve. And thus, due to ignorance, he becomes angry and sorry.

From birth to the end of five years of age is called childhood. After five years up to the end of the fifteenth year is called paugaṇḍa. At sixteen years of age, youth begins. The distresses of childhood are already explained, but when the child attains boyhood he is enrolled in a school which he does not like. He wants to play, but he is forced to go to school and study and take responsibility for passing examinations. Another kind of distress is that he wants to get some things with which to play, but circumstances may be such that he is not able to attain them, and he thus becomes aggrieved and feels pain. In one word, he is unhappy, even in his boyhood, just as he was unhappy in his childhood, what to speak of youth. Boys are apt to create so many artificial demands for playing, and when they do not attain satisfaction they become furious with anger, and the result is suffering.

TEXT 29

saha dehena mānena

vardhamānena manyunā

karoti vigrahaṁ kāmī

kāmiṣv antāya cātmanaḥ

SYNONYMS

saha-with; dehena-the body; mānena-with false prestige; vardhamānena-increasing; manyunā-on account of anger; karoti-he creates; vigraham-enmity; kāmī-the lusty person; kāmiṣu-towards other lusty people; antāya-for destruction; ca-and; ātmanaḥ-of his soul.

With the growth of the body, the living entity, in order to vanquish his soul, increases his false prestige and anger and thereby creates enmity towards similarly lusty people.

In Bhagavad-gītā, Third Chapter, verse 36, Arjuna inquired from Kṛṣṇa about the cause of a living being's lust. It is said that a living entity is eternal and, as such, qualitatively one with the Supreme Lord. Then what is the reason he falls prey to the material and commits so many sinful activities by the influence of the material energy? In reply to this question, Lord Kṛṣṇa said that it is lust which causes a living entity to glide down from his exalted position to the abominable condition of material existence. This lust circumstantially changes into anger. Both lust and anger stand on the platform of the mode of passion. Lust is actually the product of the mode of passion, and in the absence of satisfaction of lust, the same desire transforms into anger on the platform of ignorance. When ignorance covers the soul, it is the source of his degradation to the most abominable condition of hellish life.

To raise oneself from hellish life to the highest position of spiritual understanding is to transform this lust into love of Kṛṣṇa. Śrī Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sampradāya, said, kāma kṛṣṇa-karmārpaṇe: due to our lust, we want many things for our sense gratification, but the same lust can be transformed in a purified way so that we want everything for the satisfaction of the Supreme Personality of Godhead. Anger also can be utilized towards a person who is atheistic or who is envious of the Personality of Godhead. As we have fallen into this material existence because of our lust and anger, the same two qualities can be utilized for the purpose of advancing in Kṛṣṇa consciousness, and one can elevate himself again to his former pure, spiritual position. Śrīla Rūpa Gosvāmī has therefore recommended that because in material existence we have so many objects of sense gratification, which we need for the maintenance of the body, we should use all of them without attachment, for the purpose of satisfying the senses of Kṛṣṇa; that is actual renunciation.

TEXT 30

bhūtaiḥ pañcabhir ārabdhe

dehe dehy abudho 'sakṛt

ahaṁ mamety asad-grāhaḥ

karoti kumatir matim

SYNONYMS

bhūtaiḥ-by material elements; pañcabhiḥ-five; ārabdhe-made; dehe-in the body; dehī-the living entity; abudhaḥ-ignorant; asakṛt-constantly; aham-I; mama-mine; iti-thus; asat-nonpermanent things; grāhaḥ-accepting; karoti-he does; ku-matiḥ-being foolish; matim-thought.

By such ignorance the living entity accepts the material body, which is made of five elements, as himself. With this misunderstanding, he accepts nonpermanent things as his own and increases his ignorance in the darkest region.

The expansion of ignorance is explained in this verse. The first ignorance is to identify one's material body, which is made of five elements, as the self, and the second is to accept something as one's own due to a bodily connection. In this way, ignorance expands. The living entity is eternal, but because of his accepting nonpermanent things, misidentifying his interest, he is put into ignorance, and therefore he suffers material pangs.

TEXT 31

tad-arthaṁ kurute karma

yad-baddho yāti saṁsṛtim

yo 'nuyāti dadat kleśam

avidyā-karma-bandhanaḥ

SYNONYMS

tat-artham-for the sake of the body; kurute-he performs; karma-actions; yat-baddhaḥ-bound by which; yāti-he goes; saṁsṛtim-to repeated birth and death; yaḥ-which body; anuyāti-follows; dadat-giving; kleśam-misery; avidyā-by ignorance; karma-by fruitive activities; bandhanaḥ-the cause of bondage.

For the sake of the body, which is a source of constant trouble to him and which follows him because he is bound by ties of ignorance and fruitive activities, he performs various actions which cause him to be subjected to repeated birth and death.

In Bhagavad-gītā it is said that one has to work to satisfy Yajña, or Viṣṇu, for any work done without the purpose of satisfying the Supreme Personality of Godhead is a cause of bondage. In the conditioned state a living entity, accepting his body as himself, forgets his eternal relationship with the Supreme Personality of Godhead and acts on the interest of his body. He takes the body as himself, his bodily expansions as his kinsmen, and the land from which his body is born as worshipable. In this way he performs all sorts of misconceived activities, which lead to his perpetual bondage in repetition of birth and death in various species.

In modern civilization, the so-called social, national and government leaders mislead people more and more, under the bodily conception of life, with the result that all the leaders, with their followers, are gliding down to hellish conditions birth after birth. An example is given in Śrīmad-Bhāgavatam. Andhā yathāndhair upanīyamānāḥ: when a blind man leads several other blind men, the result is that all of them fall down in a ditch. This is actually happening. There are many leaders to lead the ignorant public, but because every one of them is bewildered by the bodily conception of life, there is no peace and prosperity in human society. So-called yogīs who perform various bodily feats are also in the same category as such ignorant people because the haṭha-yoga system is especially recommended for persons who are grossly implicated in the bodily conception. The conclusion is that as long as one is fixed in the bodily conception, he has to suffer birth and death.

TEXT 32

yady asadbhiḥ pathi punaḥ

śiśnodara-kṛtodyamaiḥ

āsthito ramate jantus

tamo viśati pūrvavat

SYNONYMS

yadi-if; asadbhiḥ-with the unrighteous; pathi-on the path; punaḥ-again; śiśna-for the genitals; udara-for the stomach; kṛta-done; udyamaiḥ-whose endeavors; āsthitaḥ-associating; ramate-enjoys; jantuḥ-the living entity; tamaḥ-darkness; viśati-enters; pūrva-vat-as before.

If, therefore, the living entity again associates with the path of unrighteousness, influenced by sensually minded people engaged in the pursuit of sexual enjoyment and the gratification of the palate, he again goes to hell as before.

It has been explained that the conditioned soul is put into the Andha-tāmisra and Tāmisra hellish conditions, and after suffering there he gets a hellish body like the dog's or hog's. After several such births, he again comes into the form of a human being. How the human being is born is also described by Kapiladeva. The human being develops in the mother's abdomen and suffers there and comes out again. After all these sufferings, if he gets another chance in a human body and wastes his valuable time in the association of persons who are concerned with sexual life and palatable dishes, then naturally he again glides down to the same Andha-tāmisra and Tāmisra hells.

Generally, people are concerned with the satisfaction of the tongue and the satisfaction of the genitals. That is material life. Material life means eat, drink, be merry and enjoy, with no concern for understanding one's spiritual identity and the process of spiritual advancement. Since materialistic people are concerned with the tongue, belly and genitals, if anyone wants to advance in spiritual life he must be very careful about associating with such people. To associate with such materialistic men is to commit purposeful suicide in the human form of life. It is said, therefore, that an intelligent man should give up such undesirable association and should always mix with saintly persons. When he is in association with saintly persons, all his doubts about the spiritual expansion of life are eradicated, and he makes tangible progress on the path of spiritual understanding. It is also sometimes found that people are very much addicted to a particular type of religious faith. Hindus, Muslims and Christians are faithful in their particular type of religion, and they go to the church, temple or mosque, but unfortunately they cannot give up the association of persons who are too much addicted to sex life and satisfaction of the palate. Here it is clearly said that one may officially be a very religious man, but if he associates with such persons, then he is sure to slide down to the darkest region of hell.

TEXT 33

satyaṁ śaucaṁ dayā maunaṁ

buddhiḥ śrīr hrīr yaśaḥ kṣamā

śamo damo bhagaś ceti

yat-saṅgād yāti saṅkṣayam

SYNONYMS

satyam-truthfulness; śaucam-cleanliness; dayā-mercy; maunam-gravity; buddhiḥ-intelligence; śrīḥ-prosperity; hrīḥ-shyness; yaśaḥ-fame; kṣamā-forgiveness; śamaḥ-control of the mind; damaḥ-control of the senses; bhagaḥ-fortune; ca-and; iti-thus; yat-saṅgāt-from association with whom; yāti saṅkṣayam-are destroyed.

He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities.

Those who are too addicted to sex life cannot understand the purpose of the Absolute Truth, nor can they be clean in their habits, not to mention showing mercy to others. They cannot remain grave, and they have no interest in the ultimate goal of life. The ultimate goal of life is Kṛṣṇa, or Viṣṇu, but those who are addicted to sex life cannot understand that their ultimate interest is Kṛṣṇa consciousness. Such people have no sense of decency, and even in public streets or public parks they embrace each other just like cats and dogs and pass it off in the name of love-making. Such unfortunate creatures can never become materially prosperous. Behavior like that of cats and dogs keeps them in the position of cats and dogs. They cannot improve any material condition, not to speak of becoming famous. Such foolish persons may even make a show of so-called yoga, but they are unable to control the senses and mind, which is the real purpose of yoga practice. Such people can have no opulence in their lives. In a word, they are very unfortunate.

TEXT 34

teṣv aśānteṣu mūḍheṣu

khaṇḍitātmasv asādhuṣu

saṅgaṁ na kuryāc chocyeṣu

yoṣit-krīḍā-mṛgeṣu ca

SYNONYMS

teṣu-with those; aśānteṣu-coarse; mūḍheṣu-fools; khaṇḍita-ātmasu-bereft of self-realization; asādhuṣu-wicked; saṅgam-association; na-not; kuryāt-one should make; śocyeṣu-pitiable; yoṣit-of women; krīḍā-mṛgeṣu-dancing dogs; ca-and.

One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman.

The restriction of association with such foolish persons is especially meant for those who are in the line of advancement in Kṛṣṇa consciousness. Advancement in Kṛṣṇa consciousness involves developing the qualities of truthfulness, cleanliness, mercy, gravity, intelligence in spiritual knowledge, simplicity, material opulence, fame, forgiveness, and control of the mind and the senses. All these qualities are to be manifested with the progress of Kṛṣṇa consciousness, but if one associates with a śūdra, a foolish person who is like a dancing dog in the hands of a woman, then he cannot make any progress. Lord Caitanya has advised that any person who is engaged in Kṛṣṇa consciousness and who desires to pass beyond material nescience must not associate himself with women or with persons interested in material enjoyment. For a person seeking advancement in Kṛṣṇa consciousness, such association is more dangerous than suicide.

TEXT 35

na tathāsya bhaven moho

bandhaś cānya-prasaṅgataḥ

yoṣit-saṅgād yathā puṁso

yathā tat-saṅgi-saṅgataḥ

SYNONYMS

na-not; tathā-in that manner; asya-of this man; bhavet-may arise; mohaḥ-infatuation; bandhaḥ-bondage; ca-and; anya-prasaṅgataḥ-from attachment to any other object; yoṣit-saṅgāt-from attachment to women; yathā-as; puṁsaḥ-of a man; yathā-as; tat-saṅgi-of men who are fond of women; saṅgataḥ-from the fellowship.

The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women.

Attachment to women is so contaminating that one becomes attached to the condition of material life not only by the association of women but by the contaminated association of persons who are too attached to them. There are many reasons for our conditional life in the material world, but the topmost of all such causes is the association of women, as will be confirmed in the following stanzas.

In Kali-yuga, association with women is very strong. In every step of life, there is association with women. If a person goes to purchase something, the advertisements are full of pictures of women. The physiological attraction for women is very great, and therefore people are very slack in spiritual understanding. The Vedic civilization, being based on spiritual understanding, arranges association with women very cautiously. Out of the four social divisions, the members of the first order (namely brahmacarya), the third order (vānaprastha) and the fourth order (sannyāsa) are strictly prohibited from female association. Only in one order, the householder, is there license to mix with women under restricted conditions. In other words, attraction for woman's association is the cause of the material conditional life, and anyone interested in being freed from this conditional life must detach himself from the association of women.

TEXT 36

prajāpatiḥ svāṁ duhitaraṁ

dṛṣṭvā tad-rūpa-dharṣitaḥ

rohid-bhūtāṁ so 'nvadhāvad

ṛkṣa-rūpī hata-trapaḥ

SYNONYMS

prajā-patiḥ-Lord Brahmā; svām-his own; duhitaram-daughter; dṛṣṭvā-having seen; tat-rūpa-by her charms; dharṣitaḥ-bewildered; rohit-bhūtām-to her in the form of a deer; saḥ-he; anvadhāvat-ran; ṛkṣa-rūpī-in the form of a stag; hata-bereft of; trapaḥ-shame.

At the sight of his own daughter, Brahmā was bewildered by her charms and shamelessly ran up to her in the form of a stag when she took the form of a hind.

Lord Brahmā's being captivated by the charms of his daughter and Lord Śiva's being captivated by the Mohinī form of the Lord are specific instances which instruct us that even great demigods like Brahmā and Lord Śiva, what to speak of the ordinary conditioned soul, are captivated by the beauty of woman. Therefore, everyone is advised that one should not freely mix even with one's daughter or with one's mother or with one's sister, because the senses are so strong that when one becomes infatuated, the senses do not consider the relationship of daughter, mother or sister. It is best, therefore, to practice controlling the senses by performing bhakti-yoga, engaging in the service of Madana-mohana. Lord Kṛṣṇa's name is Madana-mohana, for He can subdue the god Cupid, or lust. Only by engaging in the service of Madana-mohana can one curb the dictates of Madana, Cupid. Otherwise, attempts to control the senses will fail.

TEXT 37

tat-sṛṣṭa-sṛṣṭa-sṛṣṭeṣu

ko nv akhaṇḍita-dhīḥ pumān

ṛṣiṁ nārāyaṇam ṛte

yoṣin-mayyeha māyayā

SYNONYMS

tat-by Brahmā; sṛṣṭa-sṛṣṭa-sṛṣṭeṣu-amongst all living entities begotten; kaḥ-who; nu-indeed; akhaṇḍita-not distracted; dhīḥ-his intelligence; pumān-male; ṛṣim-the sage; nārāyaṇam-Nārāyaṇa; ṛte-except; yoṣit-mayyā-in the form of a woman; iha-here; māyayā-by māyā.

Amongst all kinds of living entities begotten by Brahmā, namely men, demigods and animals, none but the sage Nārāyaṇa is immune to the attraction of māyā in the form of woman.

The first living creature is Brahmā himself, and from him were created sages like Marīci, who in their turn created Kaśyapa Muni and others, and Kaśyapa Muni and the Manus created different demigods and human beings, etc. But there is none among them who is not attracted by the spell of māyā in the form of woman. Throughout the entire material world, beginning from Brahmā down to the small, insignificant creatures like the ant, everyone is attracted by sex life. That is the basic principle of this material world. Lord Brahmā's being attracted by his daughter is the vivid example that no one is exempt from sexual attraction to woman. Woman, therefore, is the wonderful creation of māyā to keep the conditioned soul in shackles.

TEXT 38

balaṁ me paśya māyāyāḥ

strī-mayyā jayino diśām

yā karoti padākrāntān

bhrūvi-jṛmbheṇa kevalam

SYNONYMS

balam-the strength; me-My; paśya-behold; māyāyāḥ-of māyā; strī-mayyāḥ-in the shape of a woman; jayinaḥ-conquerors; diśām-of all directions; yā-who; karoti-makes; pada-ākrāntān-following at her heels; bhrūvi-of her eyebrows; jṛmbheṇa-by the movement; kevalam-merely.

Just try to understand the mighty strength of My māyā in the shape of woman, who by the mere movement of her eyebrows can keep even the greatest conquerors of the world under her grip.

There are many instances in the history of the world of a great conqueror's being captivated by the charms of a Cleopatra. One has to study the captivating potency of woman, and man's attraction for that potency. From what source was this generated? According to Vedānta-sūtra, we can understand that everything is generated from the Supreme Personality of Godhead. It is enunciated there, janmādy asya yataḥ [SB 1.1.1]. This means that the Supreme Personality of Godhead, or the Supreme Person, Brahman, the Absolute Truth, is the source from whom everything emanates. The captivating power of woman, and man's susceptibility to such attraction, must also exist in the Supreme Personality of Godhead in the spiritual world and must be represented in the transcendental pastimes of the Lord.

The Lord is the Supreme Person, the supreme male. As a common male wants to be attracted by a female, that propensity similarly exists in the Supreme Personality of Godhead. He also wants to be attracted by the beautiful features of a woman. Now the question is, if He wants to be captivated by such womanly attraction, would He be attracted by any material woman? It is not possible. Even persons who are in this material existence can give up womanly attraction if they are attracted by the Supreme Brahman. Such was the case with Haridāsa Ṭhākura. A beautiful prostitute tried to attract him in the dead of night, but since he was situated in devotional service, in transcendental love of Godhead, Haridāsa Ṭhākura was not captivated. Rather, he turned the prostitute into a great devotee by his transcendental association. This material attraction, therefore, certainly cannot attract the Supreme Lord. When He wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency. Thus the tendency to be attracted by womanly beauty is natural because it exists in the spiritual world. In the material world it is reflected pervertedly, and therefore there are so many inebrieties.

Instead of being attracted by material beauty, if one is accustomed to be attracted by the beauty of Rādhārāṇī and Kṛṣṇa, then the statement of Bhagavad-gītā, paraṁ dṛṣṭvā nivartate, holds true. When one is attracted by the transcendental beauty of Rādhā and Kṛṣṇa, he is no longer attracted by material feminine beauty. That is the special significance of Rādhā-Kṛṣṇa worship. That is testified to by Yāmunācārya. He says, "Since I have become attracted by the beauty of Rādhā and Kṛṣṇa, when there is attraction for a woman or a memory of sex life with a woman, I at once spit on it, and my face turns in disgust." When we are attracted by Madana-mohana and the beauty of Kṛṣṇa and His consorts, then the shackles of conditioned life, namely the beauty of a material woman, cannot attract us.

TEXT 39

saṅgaṁ na kuryāt pramadāsu jātu

yogasya pāraṁ param ārurukṣuḥ

mat-sevayā pratilabdhātma-lābho

vadanti yā niraya-dvāram asya

SYNONYMS

saṅgam-association; na-not; kuryāt-one should make; pramadāsu-with women; jātu-ever; yogasya-of yoga; pāram-culmination; param-topmost; ārurukṣuḥ-one who aspires to reach; mat-sevayā-by rendering service unto Me; pratilabdha-obtained; ātma-lābhaḥ-self-realization; vadanti-they say; yāḥ-which women; niraya-to hell; dvāram-the gateway; asya-of the advancing devotee.

One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee.

The culmination of yoga is full Kṛṣṇa consciousness. This is affirmed in Bhagavad-gītā: a person who is always thinking of Kṛṣṇa in devotion is the * topmost of all yogīs. And in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam, it is also stated that when one becomes freed from material contamination by rendering devotional service unto the Supreme Personality of Godhead, he can at that time understand the science of God.

Here the word pratilabdhātma-lābhaḥ occurs. Ātmā means "self," and lābha means "gain." Generally, conditioned souls have lost their ātmā, or self, but those who are transcendentalists have realized the self. It is directed that such a self-realized soul who aspires to the topmost platform of yogic perfection should not associate with young women. In the modern age, however, there are so many rascals who recommend that while one has genitals he should enjoy women as much as he likes, and at the same time he can become a yogī. In no standard yoga system is the association of women accepted. It is clearly stated here that the association of women is the gateway to hellish life. The association of woman is very much restricted in the Vedic civilization. Out of the four social divisions, the brahmacārī, vānaprastha and the sannyāsī-three orders-are strictly prohibited from the association of women; only the gṛhasthas, or householders, are given license to have an intimate relationship with a woman, and that relationship is also restricted for begetting nice children. If, however, one wants to stick to continued existence in the material world, he may indulge in female association unrestrictedly.

TEXT 40

yopayāti śanair māyā

yoṣid deva-vinirmitā

tām īkṣetātmano mṛtyuṁ

tṛṇaiḥ kūpam ivāvṛtam

SYNONYMS

yā-she who; upayāti-approaches; śanaiḥ-slowly; māyā-representation of māyā; yoṣit-woman; deva-by the Lord; vinirmitā-created; tām-her; īkṣeta-one must regard; ātmanaḥ-of the soul; mṛtyum-death; tṛṇaiḥ-with grass; kūpam-a well; iva-like; āvṛtam-covered.

The woman, created by the Lord, is the representation of māyā, and one who associates with such māyā by accepting services must certainly know that this is the way of death, just like a blind well covered with grass.

Sometimes it happens that a rejected well is covered by grass, and an unwary traveler who does not know of the existence of the well falls down, and his death is assured. Similarly, association with a woman begins when one accepts service from her, because woman is especially created by the Lord to give service to man. By accepting her service, a man is entrapped. If he is not intelligent enough to know that she is the gateway to hellish life, he may indulge in her association very liberally. This is restricted for those who aspire to ascend to the transcendental platform. Even fifty years ago in Hindu society, such association was restricted. A wife could not see her husband during the daytime. Householders even had different residential quarters. The internal quarters of a residential house were for the woman, and the external quarters were for the man. Acceptance of service rendered by a woman may appear very pleasing, but one should be very cautious in accepting such service because it is clearly said that woman is the gateway to death, or forgetfulness of one's self. She blocks the path of spiritual realization.

TEXT 41

yāṁ manyate patiṁ mohān

man-māyām ṛṣabhāyatīm

strītvaṁ strī-saṅgataḥ prāpto

vittāpatya-gṛha-pradam

SYNONYMS

yām-which; manyate-she thinks; patim-her husband; mohāt-due to illusion; mat-māyām-My māyā; ṛṣabha-in the form of a man; āyatīm-coming; strītvam-the state of being a woman; strī-saṅgataḥ-from attachment to a woman; prāptaḥ-obtained; vitta-wealth; apatya-progeny; gṛha-house; pradam-bestowing.

A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon māyā in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets.

From this verse it appears that a woman is also supposed to have been a man in his (her) previous life, and due to his attachment to his wife, he now has the body of a woman. Bhagavad-gītā confirms this; a man gets his next life's birth according to what he thinks of at the time of death. If someone is too attached to his wife, naturally he thinks of his wife at the time of death, and in his next life he takes the body of a woman. Similarly, if a woman thinks of her husband at the time of death, naturally she gets the body of a man in the next life. In the Hindu scriptures, therefore, woman's chastity and devotion to man is greatly emphasized. A woman's attachment to her husband may elevate her to the body of a man in her next life, but a man's attachment to a woman will degrade him, and in his next life he will get the body of a woman. We should always remember, as it is stated in Bhagavad-gītā, that both the gross and subtle material bodies are dresses; they are the shirt and coat of the living entity. To be either a woman or a man only involves one's bodily dress. The soul in nature is actually the marginal energy of the Supreme Lord. Every living entity, being classified as energy, is supposed to be originally a woman, or one who is enjoyed. In the body of a man there is a greater opportunity to get out of the material clutches; there is less opportunity in the body of a woman. In this verse it is indicated that the body of a man should not be misused through forming an attachment to women and thus becoming too entangled in material enjoyment, which will result in getting the body of a woman in the next life. A woman is generally fond of household prosperity, ornaments, furniture and dresses. She is satisfied when the husband supplies all these things sufficiently. The relationship between man and woman is very complicated, but the substance is that one who aspires to ascend to the transcendental stage of spiritual realization should be very careful in accepting the association of a woman. In the stage of Kṛṣṇa consciousness, however, such restriction of association may be slackened because if a man's and woman's attachment is not to each other but to Kṛṣṇa, then both of them are equally eligible to get out of the material entanglement and reach the abode of Kṛṣṇa. As it is confirmed in Bhagavad-gītā, anyone who seriously takes to Kṛṣṇa consciousness-whether in the lowest species of life or a woman or of the less intelligent classes, such as the mercantile or laborer class-will go back home, back to Godhead, and reach the abode of Kṛṣṇa. A man should not be attached to a woman, nor should a woman be attached to a man. Both man and woman should be attached to the service of the Lord. Then there is the possibility of liberation from material entanglement for both of them.

TEXT 42

tām ātmano vijānīyāt

paty-apatya-gṛhātmakam

daivopasāditaṁ mṛtyuṁ

mṛgayor gāyanaṁ yathā

SYNONYMS

tām-the Lord's māyā; ātmanaḥ-of herself; vijānīyāt-she should know; pati-husband; apatya-children; gṛha-house; ātmakam-consisting of; daiva-by the authority of the Lord; upasāditam-brought about; mṛtyum-death; mṛgayoḥ-of the hunter; gāyanam-the singing; yathā-as.

A woman, therefore, should consider her husband, her house and her children to be the arrangement of the external energy of the Lord for her death, just as the sweet singing of the hunter is death for the deer.

In these instructions of Lord Kapiladeva it is explained that not only is woman the gateway to hell for man, but man is also the gateway to hell for woman. It is a question of attachment. A man becomes attached to a woman because of her service, her beauty and many other assets, and similarly a woman becomes attached to a man for his giving her a nice place to live, ornaments, dress and children. It is a question of attachment for one another. As long as either is attached to the other for such material enjoyment, the woman is dangerous for the man, and the man is also dangerous for the woman. But if the attachment is transferred to Kṛṣṇa, both of them become Kṛṣṇa conscious, and then marriage is very nice. Śrīla Rūpa Gosvāmī therefore recommends:

anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

(Bhakti-rasāmṛta-sindhu 1.2.255)

Man and woman should live together as householders in relationship with Kṛṣṇa, only for the purpose of discharging duties in the service of Kṛṣṇa. Engage the children, engage the wife and engage the husband, all in Kṛṣṇa conscious duties, and then all these bodily or material attachments will disappear. Since the via medium is Kṛṣṇa, the consciousness is pure, and there is no possibility of degradation at any time.

TEXT 43

dehena jīva-bhūtena

lokāl lokam anuvrajan

bhuñjāna eva karmāṇi

karoty avirataṁ pumān

SYNONYMS

dehena-on account of the body; jīva-bhūtena-possessed by the living entity; lokāt-from one planet; lokam-to another planet; anuvrajan-wandering; bhuñjānaḥ-enjoying; eva-so; karmāṇi-fruitive activities; karoti-he does; aviratam-incessantly; pumān-the living entity.

Due to his particular type of body, the materialistic living entity wanders from one planet to another, following fruitive activities. In this way, he involves himself in fruitive activities and enjoys the result incessantly.

When the living entity is encaged in the material body, he is called jīva-bhūta, and when he is free from the material body he is called brahma-bhūta. By changing his material body birth after birth, he travels not only in the different species of life, but also from one planet to another. Lord Caitanya says that the living entities, bound up by fruitive activities, are wandering in this way throughout the whole universe, and if by some chance or by pious activities they get in touch with a bona fide spiritual master, by the grace of Kṛṣṇa, then they get the seed of devotional service. After getting this seed, if one sows it within his heart and pours water on it by hearing and chanting, the seed grows into a big plant, and there are fruits and flowers which the living entity can enjoy, even in this material world. That is called the brahma-bhūta stage. In his designated condition, a living entity is called materialistic, and upon being freed from all designations, when he is fully Kṛṣṇa conscious, engaged in devotional service, he is called liberated. Unless one gets the opportunity to associate with a bona fide spiritual master by the grace of the Lord, there is no possibility of one's liberation from the cycle of birth and death in the different species of life and through the different grades of planets.

TEXT 44

jīvo hy asyānugo deho

bhūtendriya-mano-mayaḥ

tan-nirodho 'sya maraṇam

āvirbhāvas tu sambhavaḥ

SYNONYMS

jīvaḥ-the living entity; hi-indeed; asya-of him; anugaḥ-suitable; dehaḥ-body; bhūta-gross material elements; indriya-senses; manaḥ-mind; mayaḥ-made of; tat-of the body; nirodhaḥ-destruction; asya-of the living entity; maraṇam-death; āvirbhāvaḥ-manifestation; tu-but; sambhavaḥ-birth.

In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth.

From time immemorial, the living entity travels in the different species of life and the different planets, almost perpetually. This process is explained in Bhagavad-gītā. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: [Bg. 18.61] under the spell of māyā, everyone is wandering throughout the universe on the carriage of the body offered by the material energy. Materialistic life involves a series of actions and reactions. It is a long film spool of actions and reactions, and one life-span is just a flash in such a reactionary show. When a child is born, it is to be understood that his particular type of body is the beginning of another set of activities, and when an old man dies, it is to be understood that one set of reactionary activities is finished.

We can see that because of different reactionary activities, one man is born in a rich family, and another is born in a poor family, although both of them are born in the same place, at the same moment and in the same atmosphere. One who is carrying pious activity with him is given a chance to take his birth in a rich or pious family, and one who is carrying impious activity is given a chance to take birth in a lower, poor family. The change of body means a change to a different field of activities. Similarly, when the body of the boy changes into that of a youth, the boyish activities change into youthful activities.

It is clear that a particular body is given to the living entity for a particular type of activity. This process is going on perpetually, from a time which is impossible to trace out. Vaiṣṇava poets say, therefore, anādi karama-phale, which means that these actions and reactions of one's activity cannot be traced, for they may even continue from the last millennium of Brahmā's birth to the next millennium. We have seen the example in the life of Nārada Muni. In one millennium he was the son of a maidservant, and in the next millennium he became a great sage.

TEXTS 45–46

dravyopalabdhi-sthānasya

dravyekṣāyogyatā yadā

tat pañcatvam ahaṁ-mānād

utpattir dravya-darśanam

yathākṣṇor dravyāvayava-

darśanāyogyatā yadā

tadaiva cakṣuṣo draṣṭur

draṣṭṛtvāyogyatānayoḥ

SYNONYMS

dravya-of objects; upalabdhi-of perception; sthānasya-of the place; dravya-of objects; īkṣā-of perception; ayogyatā-incapability; yadā-when; tat-that; pañcatvam-death; aham-mānāt-from the misconception of "I"; utpattiḥ-birth; dravya-the physical body; darśanam-viewing; yathā-just as; akṣṇoḥ-of the eyes; dravya-of objects; avayava-parts; darśana-of seeing; ayogyatā-incapability; yadā-when; tadā-then; eva-indeed; cakṣuṣaḥ-of the sense of sight; draṣṭuḥ-of the seer; draṣṭṛtva-of the faculty of seeing; ayogyatā-incapability; anayoḥ-of both of these.

When the eyes lose their power to see color or form due to morbid affliction of the optic nerve, the sense of sight becomes deadened. The living entity, who is the seer of both the eyes and the sight, loses his power of vision. In the same way, when the physical body, the place where perception of objects occurs, is rendered incapable of perceiving, that is known as death. When one begins to view the physical body as one's very self, that is called birth.

When one says, "I see," this means that he sees with his eyes or with his spectacles; he sees with the instrument of sight. If the instrument of sight is broken or becomes diseased or incapable of acting, then he, as the seer, also ceases to act. Similarly, in this material body, at the present moment the living soul is acting, and when the material body, due to its incapability to function, ceases, he also ceases to perform his reactionary activities. When one's instrument of action is broken and cannot function, that is called death. Again, when one gets a new instrument for action, that is called birth. This process of birth and death is going on at every moment, by constant bodily change. The final change is called death, and acceptance of a new body is called birth. That is the solution to the question of birth and death. Actually, the living entity has neither birth nor death, but is eternal. As confirmed in Bhagavad-gītā, na hanyate hanyamāne śarīre: [Bg. 2.20] the living entity never dies, even after the death or annihilation of this material body.

TEXT 47

tasmān na kāryaḥ santrāso

na kārpaṇyaṁ na sambhramaḥ

buddhvā jīva-gatiṁ dhīro

mukta-saṅgaś cared iha

SYNONYMS

tasmāt-on account of death; na-not; kāryaḥ-should be done; santrāsaḥ-horror; na-not; kārpaṇyam-miserliness; na-not; sambhramaḥ-eagerness for material gain; buddhvā-realizing; jīva-gatim-the true nature of the living entity; dhīraḥ-steadfast; mukta-saṅgaḥ-free from attachment; caret-one should move about; iha-in this world.

Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose.

A sane person who has understood the philosophy of life and death is very upset upon hearing of the horrible, hellish condition of life in the womb of the mother or outside of the mother. But one has to make a solution to the problems of life. A sane man should understand the miserable condition of this material body. Without being unnecessarily upset, he should try to find out if there is a remedy. The remedial measures can be understood when one associates with persons who are liberated. It must be understood who is actually liberated. The liberated person is described in Bhagavad-gītā: one who engages in uninterrupted devotional service to the Lord, having surpassed the stringent laws of material nature, is understood to be situated in Brahman.

The Supreme Personality of Godhead is beyond the material creation. It is admitted even by impersonalists like Śaṅkarācārya that Nārāyaṇa is transcendental to this material creation. As such, when one actually engages in the service of the Lord in various forms, either Nārāyaṇa or Rādhā-Kṛṣṇa or Sītā-Rāma, he is understood to be on the platform of liberation. The Bhāgavatam also confirms that liberation means to be situated in one's constitutional position. Since a living entity is eternally the servitor of the Supreme Lord, when one seriously and sincerely engages in the transcendental loving service of the Lord, he is situated in the position of liberation. One should try to associate with a liberated person, and then the problems of life, namely birth and death, can be solved.

While discharging devotional service in full Kṛṣṇa consciousness, one should not be miserly. He should not unnecessarily show that he has renounced this world. Actually, renunciation is not possible. If one renounces his palatial building and goes to a forest, there is actually no renunciation, for the palatial building is the property of the Supreme Personality of Godhead and the forest is also the property of the Supreme Personality of Godhead. If he changes from one property to another, that does not mean that he renounces; he was never the proprietor of either the palace or the forest. Renunciation necessitates renouncing the false understanding that one can lord it over material nature. When one renounces this false attitude and renounces the puffed-up position that he is also God, that is real renunciation. Otherwise, there is no meaning of renunciation. Rūpa Gosvāmī advises that if one renounces anything which could be applied in the service of the Lord and does not use it for that purpose, that is called phalgu-vairāgya, insufficient or false renunciation. Everything belongs to the Supreme Personality of Godhead; therefore everything can be engaged in the service of the Lord; nothing should be used for one's sense gratification. That is real renunciation. Nor should one unnecessarily increase the necessities of the body. We should be satisfied with whatever is offered and supplied by Kṛṣṇa without much personal endeavor. We should spend our time executing devotional service in Kṛṣṇa consciousness. That is the solution to the problem of life and death.

TEXT 48

samyag-darśanayā buddhyā

yoga-vairāgya-yuktayā

māyā-viracite loke

caren nyasya kalevaram

SYNONYMS

samyak-darśanayā-endowed with right vision; buddhyā-through reason; yoga-by devotional service; vairāgya-by detachment; yuktayā-strengthened; māyā-viracite-arranged by māyā; loke-to this world; caret-one should move about; nyasya-relegating; kalevaram-the body.

Endowed with right vision and strengthened by devotional service and a pessimistic attitude towards material identity, one should relegate his body to this illusory world through his reason. Thus one can be unconcerned with this material world.

It is sometimes misunderstood that if one has to associate with persons engaged in devotional service, he will not be able to solve the economic problem. To answer this argument, it is described here that one has to associate with liberated persons not directly, physically, but by understanding, through philosophy and logic, the problems of life. It is stated here, samyag-darśanayā buddhyā: one has to see perfectly, and by intelligence and yogic practice one has to renounce this world. That renunciation can be achieved by the process recommended in the Second Chapter of the First Canto of Śrīmad-Bhāgavatam.

The devotee's intelligence is always in touch with the Supreme Personality of Godhead. His attitude towards the material existence is one of detachment, for he knows perfectly well that this material world is a creation of illusory energy. Realizing himself to be part and parcel of the Supreme Soul, the devotee discharges his devotional service and is completely aloof from material action and reaction. Thus at the end he gives up his material body, or the material energy, and as pure soul he enters the kingdom of God.

Thus end the Bhaktivedanta purports of the Third Canto, Thirty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Lord Kapila's Instructions on the Movements of the Living Entities."

Chapter Thirty-two

Entanglement in Fruitive Activities

TEXT 1

kapila uvāca

atha yo gṛha-medhīyān

dharmān evāvasan gṛhe

kāmam arthaṁ ca dharmān svān

dogdhi bhūyaḥ piparti tān

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; atha-now; yaḥ-the person who; gṛha-medhīyān-of the householders; dharmān-duties; eva-certainly; āvasan-living; gṛhe-at home; kāmam-sense gratification; artham-economic development; ca-and; dharmān-religious rituals; svān-his; dogdhi-enjoys; bhūyaḥ-again and again; piparti-performs; tān-them.

The Personality of Godhead said: The person who lives in the center of household life derives material benefits by performing religious rituals, and thereby he fulfills his desire for economic development and sense gratification. Again and again he acts the same way.

There are two kinds of householders. One is called the gṛhamedhī, and the other is called the gṛhastha. The objective of the gṛhamedhī is sense gratification, and the objective of the gṛhastha is self-realization. Here the Lord is speaking about the gṛhamedhī, or the person who wants to remain in this material world. His activity is to enjoy material benefits by performing religious rituals for economic development and thereby ultimately satisfy the senses. He does not want anything more. Such a person works very hard throughout his life to become very rich and eat very nicely and drink. By giving some charity for pious activity he can go to a higher planetary atmosphere in the heavenly planets in his next life, but he does not want to stop the repetition of birth and death and finish with the concomitant miserable factors of material existence. Such a person is called a gṛhamedhī.

A gṛhastha is a person who lives with family, wife, children and relatives but has no attachment for them. He prefers to live in family life rather than as a mendicant or sannyāsī, but his chief aim is to achieve self-realization, or to come to the standard of Kṛṣṇa consciousness. Here, however, Lord Kapiladeva is speaking about the gṛhamedhīs, who have made their aim the materialistically prosperous life, which they achieve by sacrificial ceremonies, by charities and by good work. They are posted in good positions, and since they know that they are using up their assets of pious activities, they again and again perform activities of sense gratification. It is said by Prahlāda Mahārāja, punaḥ punaś carvita-carvaṇānām: [SB 7.5.30] they prefer to chew the already chewed. Again and again they experience the material pangs, even if they are rich and prosperous, but they do not want to give up this kind of life.

TEXT 2

sa cāpi bhagavad-dharmāt

kāma-mūḍhaḥ parāṅ-mukhaḥ

yajate kratubhir devān

pitṝṁś ca śraddhayānvitaḥ

SYNONYMS

saḥ-he; ca api-moreover; bhagavat-dharmāt-from devotional service; kāma-mūḍhaḥ-infatuated by lust; parāk-mukhaḥ-having the face turned away; yajate-worships; kratubhiḥ-with sacrificial ceremonies; devān-the demigods; pitṝn-the forefathers; ca-and; śraddhayā-with faith; anvitaḥ-endowed.

Such persons are ever bereft of devotional service due to being too attached to sense gratification, and therefore, although they perform various kinds of sacrifices and take great vows to satisfy the demigods and forefathers, they are not interested in Kṛṣṇa consciousness, devotional service.

In Bhagavad-gītā (7.20) it is said that persons who worship demigods have lost their intelligence: kāmais tais tair hṛta jñānāḥ. They are much attracted to sense gratification, and therefore they worship the demigods. It is, of course, recommended in the Vedic scriptures that if one wants money, health or education, then he should worship the various demigods. A materialistic person has manifold demands, and thus there are manifold demigods to satisfy his senses. The gṛhamedhīs, who want to continue a prosperous materialistic way of life, generally worship the demigods or the forefathers by offering piṇḍa, or respectful oblations. Such persons are bereft of Kṛṣṇa consciousness and are not interested in devotional service to the Lord. This kind of so-called pious and religious man is the result of impersonalism. The impersonalists maintain that the Supreme Absolute Truth has no form and that one can imagine any form he likes for his benefit and worship in that way. Therefore the gṛhamedhīs or materialistic men say that they can worship any form of a demigod as worship of the Supreme Lord. Especially amongst the Hindus, those who are meat-eaters prefer to worship goddess Kālī because it is prescribed that one can sacrifice a goat before that goddess. They maintain that whether one worships the goddess Kālī or the Supreme Personality of Godhead Viṣṇu or any demigod, the destination is the same. This is first-class rascaldom, and such people are misled. But they prefer this philosophy. Bhagavad-gītā does not accept such rascaldom, and it is clearly stated that such methods are meant for persons who have lost their intelligence. The same judgment is confirmed here, and the word kāma-mūḍha, meaning one who has lost his sense or is infatuated by the lust of attraction for sense gratification, is used. Kāma-mūḍhas are bereft of Kṛṣṇa consciousness and devotional service and are infatuated by a strong desire for sense gratification. The worshipers of demigods are condemned both in Bhagavad-gītā and in Śrīmad-Bhāgavatam.

TEXT 3

tac-chraddhayākrānta-matiḥ

pitṛ-deva-vrataḥ pumān

gatvā cāndramasaṁ lokaṁ

soma-pāḥ punar eṣyati

SYNONYMS

tat-to the demigods and forefathers; śraddhayā-with reverence; ākrānta-overcome; matiḥ-his mind; pitṛ-to the forefathers; deva-to the demigods; vrataḥ-his vow; pumān-the person; gatvā-having gone; cāndramasam-to the moon; lokam-planet; soma-pāḥ-drinking soma juice; punaḥ-again; eṣyati-will return.

Such materialistic persons, attracted by sense gratification and devoted to the forefathers and demigods, can be elevated to the moon, where they drink an extract of the soma plant. They again return to this planet.

The moon is considered one of the planets of the heavenly kingdom. One can be promoted to this planet by executing different sacrifices recommended in the Vedic literature, such as pious activities in worshiping the demigods and forefathers with rigidity and vows. But one cannot remain there for a very long time. Life on the moon is said to last ten thousand years according to the calculation of the demigods. The demigods' time is calculated in such a way that one day (twelve hours) is equal to six months on this planet. It is not possible to reach the moon by any material vehicle like a sputnik, but persons who are attracted by material enjoyment can go to the moon by pious activities. In spite of being promoted to the moon, however, one has to come back to this earth again when the merits of his works in sacrifice are finished. This is also confirmed in Bhagavad-gītā (9.21): te taṁ bhuktvā svarga-lokaṁ viśālaṁ kṣīṇe puṇye martya-lokaṁ viśanti.

TEXT 4

yadā cāhīndra-śayyāyāṁ

śete 'nantāsano hariḥ

tadā lokā layaṁ yānti

ta ete gṛha-medhinām

SYNONYMS

yadā-when; ca-and; ahi-indra-of the king of snakes; śayyāyām-on the bed; śete-lies; ananta-āsanaḥ-He whose seat is Ananta Śeṣa; hariḥ-Lord Hari; tadā-then; lokāḥ-the planets; layam-unto dissolution; yānti-go; te ete-those very; gṛha-medhinām-of the materialistic householders.

All the planets of the materialistic persons, including all the heavenly planets, such as the moon, are vanquished when the Supreme Personality of Godhead, Hari, goes to His bed of serpents, which is known as Ananta Śeṣa.

The materially attached are very eager to promote themselves to the heavenly planets such as the moon. There are many heavenly planets to which they aspire just to achieve more and more material happiness by getting a long duration of life and the paraphernalia for sense enjoyment. But the attached persons do not know that even if one goes to the highest planet, Brahmaloka, destruction exists there also. In Bhagavad-gītā the Lord says that one can even go to the Brahmaloka, but still he will find the pangs of birth, death, disease and old age. Only by approaching the Lord's abode, the Vaikuṇṭhaloka, does one not take birth again in this material world. The gṛhamedhīs, or materialistic persons, however, do not like to use this advantage. They would prefer to transmigrate perpetually from one body to another, or from one planet to another. They do not want the eternal, blissful life in knowledge in the kingdom of God.

There are two kinds of dissolutions. One dissolution takes place at the end of the life of Brahmā. At that time all the planetary systems, including the heavenly systems, are dissolved in water and enter into the body of Garbhodakaśāyī Viṣṇu, who lies on the Garbhodaka Ocean on the bed of serpents, called Śeṣa. In the other dissolution, which occurs at the end of Brahmā's day, all the lower planetary systems are destroyed. When Lord Brahmā rises after his night, these lower planetary systems are again created. The statement in Bhagavad-gītā that persons who worship the demigods have lost their intelligence is confirmed in this verse. These less intelligent persons do not know that even if they are promoted to the heavenly planets, at the time of dissolution they themselves, the demigods and all their planets will be annihilated. They have no information that eternal, blissful life can be attained.

TEXT 5

ye sva-dharmān na duhyanti

dhīrāḥ kāmārtha-hetave

niḥsaṅgā nyasta-karmāṇaḥ

praśāntāḥ śuddha-cetasaḥ

SYNONYMS

ye-those who; sva-dharmān-their own occupational duties; na-do not; duhyanti-take advantage of; dhīrāḥ-intelligent; kāma-sense gratification; artha-economic development; hetave-for the sake of; niḥsaṅgāḥ-free from material attachment; nyasta-given up; karmāṇaḥ-fruitive activities; praśāntāḥ-satisfied; śuddha-cetasaḥ-of purified consciousness.

Those who are intelligent and are of purified consciousness are completely satisfied in Kṛṣṇa consciousness. Freed from the modes of material nature, they do not act for sense gratification; rather, since they are situated in their own occupational duties, they act as one is expected to act.

The first-class example of this type of man is Arjuna. Arjuna was a kṣatriya, and his occupational duty was to fight. Generally, kings fight to extend their kingdoms, which they rule for sense gratification. But as far as Arjuna is concerned, he declined to fight for his own sense gratification. He said that although he could get a kingdom by fighting with his relatives, he did not want to fight with them. But when he was ordered by Kṛṣṇa and convinced by the teachings of Bhagavad-gītā that his duty was to satisfy Kṛṣṇa, then he fought. Thus he fought not for his sense gratification but for the satisfaction of the Supreme Personality of Godhead.

Persons who work at their prescribed duties, not for sense gratification but for gratification of the Supreme Lord, are called niḥsaṅga, freed from the influence of the modes of material nature. Nyasta-karmāṇaḥ indicates that the results of their activities are given to the Supreme Personality of Godhead. Such persons appear to be acting on the platform of their respective duties, but such activities are not performed for personal sense gratification; rather, they are performed for the Supreme Person. Such devotees are called praśāntāḥ, which means "completely satisfied." Śuddha-cetasaḥ means Kṛṣṇa conscious; their consciousness has become purified. In unpurified consciousness one thinks of himself as the Lord of the universe, but in purified consciousness one thinks himself the eternal servant of the Supreme Personality of Godhead. Putting oneself in that position of eternal servitorship to the Supreme Lord and working for Him perpetually, one actually becomes completely satisfied. As long as one works for his personal sense gratification, he will always be full of anxiety. That is the difference between ordinary consciousness and Kṛṣṇa consciousness.

TEXT 6

nivṛtti-dharma-niratā

nirmamā nirahaṅkṛtāḥ

sva-dharmāptena sattvena

pariśuddhena cetasā

SYNONYMS

nivṛtti-dharma-in religious activities for detachment; niratāḥ-constantly engaged; nirmamāḥ-without a sense of proprietorship; nirahaṅkṛtāḥ-without false egoism; sva-dharma-by one's own occupational duties; āptena-executed; sattvena-by goodness; pariśuddhena-completely purified; cetasā-by consciousness.

By executing one's occupational duties, acting with detachment and without a sense of proprietorship or false egoism, one is posted in one's constitutional position by dint of complete purification of consciousness, and by thus executing so-called material duties he can easily enter into the kingdom of God.

Here the word nivṛtti-dharma-niratāḥ means "constantly engaging in executing religious activities for detachment." There are two kinds of religious performances. One is called pravṛtti-dharma, which means the religious activities performed by the gṛhamedhīs for elevation to higher planets or for economic prosperity, the final aim of which is sense gratification. Every one of us who has come to this material world has the sense of overlordship. This is called pravṛtti. But the opposite type of religious performance, which is called nivṛtti, is to act for the Supreme Personality of Godhead. Engaged in devotional service in Kṛṣṇa consciousness, one has no proprietorship claim, nor is one situated in the false egoism of thinking that he is God or the master. He always thinks himself the servant. That is the process of purifying consciousness. With pure consciousness only can one enter into the kingdom of God. Materialistic persons, in their elevated condition, can enter any one of the planets within this material world, but all are subjected to dissolution over and over again.

TEXT 7

sūrya-dvāreṇa te yānti

puruṣaṁ viśvato-mukham

parāvareśaṁ prakṛtim

asyotpatty-anta-bhāvanam

SYNONYMS

sūrya-dvāreṇa-through the path of illumination; te-they; yānti-approach; puruṣam-the Personality of Godhead; viśvataḥ-mukham-whose face is turned everywhere; para-avara-īśam-the proprietor of the spiritual and material worlds; prakṛtim-the material cause; asya-of the world; utpatti-of manifestation; anta-of dissolution; bhāvanam-the cause.

Through the path of illumination, such liberated persons approach the complete Personality of Godhead, who is the proprietor of the material and spiritual worlds and is the supreme cause of their manifestation and dissolution.

The word sūrya-dvāreṇa means "by the illuminated path," or through the sun planet. The illuminated path is devotional service. It is advised in the Vedas not to pass through the darkness, but to pass through the sun planet. It is also recommended here that by traversing the illuminated path one can be freed from the contamination of the material modes of nature; by that path one can enter into the kingdom where the completely perfect Personality of Godhead resides. The words puruṣaṁ viśvato-mukham mean the Supreme Personality of Godhead, who is all-perfect. All living entities other than the Supreme Personality of Godhead are very small, although they may be big by our calculation. Everyone is infinitesimal, and therefore in the Vedas the Supreme Lord is called the supreme eternal amongst all eternals. He is the proprietor of the material and spiritual worlds and the supreme cause of manifestation. Material nature is only the ingredient because actually the manifestation is caused by His energy. The material energy is also His energy; just as the combination of father and mother is the cause of childbirth, so the combination of the material energy and the glance of the Supreme Personality of Godhead is the cause of the manifestation of the material world. The efficient cause, therefore, is not matter, but the Lord Himself.

TEXT 8

dvi-parārdhāvasāne yaḥ

pralayo brahmaṇas tu te

tāvad adhyāsate lokaṁ

parasya para-cintakāḥ

SYNONYMS

dvi-parārdha-two parārdhas; avasāne-at the end of; yaḥ-which; pralayaḥ-death; brahmaṇaḥ-of Lord Brahmā; tu-indeed; te-they; tāvat-so long; adhyāsate-dwell; lokam-on the planet; parasya-of the Supreme; para-cintakāḥ-thinking of the Supreme Personality of Godhead.

Worshipers of the Hiraṇyagarbha expansion of the Personality of Godhead remain within this material world until the end of two parārdhas, when Lord Brahmā also dies.

One dissolution is at the end of Brahmā's day, and one is at the end of Brahmā's life. Brahmā dies at the end of two parārdhas, at which time the entire material universe is dissolved. Persons who are worshipers of Hiraṇyagarbha, the plenary expansion of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu, do not directly approach the Supreme Personality of Godhead in Vaikuṇṭha. They remain within this universe on Satyaloka or other higher planets until the end of the life of Brahmā. Then, with Brahmā, they are elevated to the spiritual kingdom.

The words parasya para-cintakāḥ mean "always thinking of the Supreme Personality of Godhead," or being always Kṛṣṇa conscious. When we speak of Kṛṣṇa, this refers to the complete category of viṣṇu-tattva. Kṛṣṇa includes the three puruṣa incarnations, namely Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, as well as all the incarnations taken together. This is confirmed in the Brahma-saṁhitā. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: [Bs. 5.39] Lord Kṛṣṇa is perpetually situated with His many expansions, such as Rāma, Nṛsiṁha, Vāmana, Madhusūdana, Viṣṇu and Nārāyaṇa. He exists with all His plenary portions and the portions of His plenary portions, and each of them is as good as the Supreme Personality of Godhead. The words parasya para-cintakāḥ mean those who are fully Kṛṣṇa conscious. Such persons enter directly into the kingdom of God, the Vaikuṇṭha planets, or, if they are worshipers of the plenary portion Garbhodakaśāyī Viṣṇu, they remain within this universe until its dissolution, and after that they enter.

TEXT 9

kṣmāmbho-'nalānila-viyan-mana-indriyārtha-

bhūtādibhiḥ parivṛtaṁ pratisañjihīrṣuḥ

avyākṛtaṁ viśati yarhi guṇa-trayātmā

kālaṁ parākhyam anubhūya paraḥ svayambhūḥ

SYNONYMS

kṣmā-earth; ambhaḥ-water; anala-fire; anila-air; viyat-ether; manaḥ-mind; indriya-the senses; artha-the objects of the senses; bhūta-ego; ādibhiḥ-and so on; parivṛtam-covered by; pratisañjihīrṣuḥ-desiring to dissolve; avyākṛtam-the changeless spiritual sky; viśati-he enters; yarhi-at which time; guṇa-traya-ātmā-consisting of the three modes; kālam-the time; para-ākhyam-two parārdhas; anubhūya-after experiencing; paraḥ-the chief; svayambhūḥ-Lord Brahmā.

After experiencing the inhabitable time of the three modes of material nature, known as two parārdhas, Lord Brahmā closes the material universe, which is covered by layers of earth, water, air, fire, ether, mind, ego, etc., and goes back to Godhead.

The word avyākṛtam is very significant in this verse. The same meaning is stated in Bhagavad-gītā, in the word sanātana. This material world is vyākṛta, or subject to changes, and it finally dissolves. But after the dissolution of this material world, the manifestation of the spiritual world, the sanātana-dhāma, remains. That spiritual sky is called avyākṛta, that which does not change, and there the Supreme Personality of Godhead resides. When, after ruling over the material universe under the influence of the time element, Lord Brahmā desires to dissolve it and enter into the kingdom of God, others then enter with him.

TEXT 10

evaṁ paretya bhagavantam anupraviṣṭā

ye yogino jita-marun-manaso virāgāḥ

tenaiva sākam amṛtaṁ puruṣaṁ purāṇaṁ

brahma pradhānam upayānty agatābhimānāḥ

SYNONYMS

evam-thus; paretya-having gone a long distance; bhagavantam-Lord Brahmā; anupraviṣṭāḥ-entered; ye-those who; yoginaḥ-yogīs; jita-controlled; marut-the breathing; manasaḥ-the mind; virāgāḥ-detached; tena-with Lord Brahmā; eva-indeed; sākam-together; amṛtam-the embodiment of bliss; puruṣam-unto the personality of Godhead; purāṇam-the oldest; brahma pradhānam-the Supreme Brahman; upayānti-they go; agata-not gone; abhimānāḥ-whose false ego.

The yogīs who become detached from the material world by practice of breathing exercises and control of the mind reach the planet of Brahmā, which is far, far away. After giving up their bodies, they enter into the body of Lord Brahmā, and therefore when Brahmā is liberated and goes to the Supreme Personality of Godhead, who is the Supreme Brahman, such yogīs can also enter into the kingdom of God.

By perfecting their yogic practice, yogīs can reach the highest planet, Brahmaloka, or Satyaloka, and after giving up their material bodies, they can enter into the body of Lord Brahmā. Because they are not directly devotees of the Lord, they cannot get liberation directly. They have to wait until Brahmā is liberated, and only then, along with Brahmā, are they also liberated. It is clear that as long as a living entity is a worshiper of a particular demigod, his consciousness is absorbed in thoughts of that demigod, and therefore he cannot get direct liberation, or entrance into the kingdom of God, nor can he merge into the impersonal effulgence of the Supreme Personality of Godhead. Such yogīs or demigod worshipers are subjected to the chance of taking birth again when there is again creation.

TEXT 11

atha taṁ sarva-bhūtānāṁ

hṛt-padmeṣu kṛtālayam

śrutānubhāvaṁ śaraṇaṁ

vraja bhāvena bhāmini

SYNONYMS

atha-therefore; tam-the Supreme Personality of Godhead; sarva-bhūtānām-of all living entities; hṛt-padmeṣu-in the lotus hearts; kṛta-ālayam-residing; śruta-anubhāvam-whose glories you have heard; śaraṇam-unto the shelter; vraja-go; bhāvena-by devotional service; bhāmini-My dear mother.

Therefore, My dear mother, by devotional service take direct shelter of the Supreme Personality of Godhead, who is seated in everyone's heart.

One can attain direct contact with the Supreme Personality of Godhead in full Kṛṣṇa consciousness and revive one's eternal relationship with Him as lover, as Supreme Soul, as son, as friend or as master. One can reestablish the transcendental loving relationship with the Supreme Lord in so many ways, and that feeling is true oneness. The oneness of the Māyāvādī philosophers and the oneness of Vaiṣṇava philosophers are different. The Māyāvādī and Vaiṣṇava philosophers both want to merge into the Supreme, but the Vaiṣṇavas do not lose their identities. They want to keep the identity of lover, parent, friend or servant.

In the transcendental world, the servant and master are one. That is the absolute platform. Although the relationship is servant and master, both the servant and the served stand on the same platform. That is oneness. Lord Kapila advised His mother that she did not need any indirect process. She was already situated in that direct process because the Supreme Lord had taken birth as her son. Actually, she did not need any further instruction because she was already in the perfectional stage. Kapiladeva advised her to continue in the same way. He therefore addressed His mother as bhāmini to indicate that she was already thinking of the Lord as her son. Devahūti is advised by Lord Kapila to take directly to devotional service, Kṛṣṇa consciousness, because without that consciousness one cannot become liberated from the clutches of māyā.

TEXTS 12–15

ādyaḥ sthira-carāṇāṁ yo

veda-garbhaḥ saharṣibhiḥ

yogeśvaraiḥ kumārādyaiḥ

siddhair yoga-pravartakaiḥ

bheda-dṛṣṭyābhimānena

niḥsaṅgenāpi karmaṇā

kartṛtvāt saguṇaṁ brahma

puruṣaṁ puruṣarṣabham

sa saṁsṛtya punaḥ kāle

kāleneśvara-mūrtinā

jāte guṇa-vyatikare

yathā-pūrvaṁ prajāyate

aiśvaryaṁ pārameṣṭhyaṁ ca

te 'pi dharma-vinirmitam

niṣevya punar āyānti

guṇa-vyatikare sati

SYNONYMS

ādyaḥ-the creator, Lord Brahmā; sthira-carāṇām-of the immobile and mobile manifestations; yaḥ-he who; veda-garbhaḥ-the repository of the Vedas; saha-along with; ṛṣibhiḥ-the sages; yoga-īśvaraiḥ-with great mystic yogīs; kumāra-ādyaiḥ-the Kumāras and others; siddhaiḥ-with the perfected living beings; yoga-pravartakaiḥ-the authors of the yoga system; bheda-dṛṣṭyā-because of independent vision; abhimānena-by misconception; niḥsaṅgena-nonfruitive; api-although; karmaṇā-by their activities; kartṛtvāt-from the sense of being a doer; sa-guṇam-possessing spiritual qualities; brahma-Brahman; puruṣam-the Personality of Godhead; puruṣa-ṛṣabham-the first puruṣa incarnation; saḥ-he; saṁsṛtya-having attained; punaḥ-again; kāle-at the time; kālena-by time; īśvara-mūrtinā-the manifestation of the Lord; jāte guṇa-vyatikare-when the interaction of the modes arises; yathā-as; pūrvam-previously; prajāyate-is born; aiśvaryam-opulence; pārameṣṭhyam-royal; ca-and; te-the sages; api-also; dharma-by their pious activities; vinirmitam-produced; niṣevya-having enjoyed; punaḥ-again; āyānti-they return; guṇa-vyatikare sati-when the interaction of the modes takes place.

My dear mother, someone may worship the Supreme Personality of Godhead with a special self-interest, but even demigods such as Lord Brahmā, great sages such as Sanat-kumāra and great munis such as Marīci have to come back to the material world again at the time of creation. When the interaction of the three modes of material nature begins, Brahmā, who is the creator of this cosmic manifestation and who is full of Vedic knowledge, and the great sages, who are the authors of the spiritual path and the yoga system, come back under the influence of the time factor. They are liberated by their nonfruitive activities and they attain the first incarnation of the puruṣa, but at the time of creation they come back in exactly the same forms and positions as they had previously.

That Brahmā becomes liberated is known to everyone, but he cannot liberate his devotees. Demigods like Brahmā and Lord Śiva cannot give liberation to any living entity. As it is confirmed in Bhagavad-gītā, only one who surrenders unto Kṛṣṇa, the Supreme Personality of Godhead, can be liberated from the clutches of māyā. Brahmā is called here ādyaḥ sthira-carāṇām. He is the original, first-created living entity, and after his own birth he creates the entire cosmic manifestation. He was fully instructed in the matter of creation by the Supreme Lord. Here he is called veda-garbha, which means that he knows the complete purpose of the Vedas. He is always accompanied by such great personalities as Marīci, Kaśyapa and the seven sages, as well as by great mystic yogīs, the Kumāras and many other spiritually advanced living entities, but he has his own interest, separate from the Lord's. Bheda-dṛṣṭyā means that Brahmā sometimes thinks that he is independent of the Supreme Lord, or he thinks of himself as one of the three equally independent incarnations. Brahmā is entrusted with creation, Viṣṇu maintains and Rudra, Lord Śiva, destroys. The three of them are understood to be incarnations of the Supreme Lord in charge of the three different material modes of nature, but none of them is independent of the Supreme Personality of Godhead. Here the word bheda-dṛṣṭyā occurs because Brahmā has a slight inclination to think that he is as independent as Rudra. Sometimes Brahmā thinks that he is independent of the Supreme Lord, and the worshiper also thinks that Brahmā is independent. For this reason, after the destruction of this material world, when there is again creation by the interaction of the material modes of nature, Brahmā comes back. Although Brahmā reaches the Supreme Personality of Godhead as the first puruṣa incarnation, Mahā-Viṣṇu, who is full with transcendental qualities, he cannot stay in the spiritual world.

The specific significance of his coming back may be noted. Brahmā and the great ṛṣis and the great master of yoga (Śiva) are not ordinary living entities; they are very powerful and have all the perfections of mystic yoga. But still they have an inclination to try to become one with the Supreme, and therefore they have to come back. In the Śrīmad-Bhāgavatam it is accepted that as long as one thinks that he is equal with the Supreme Personality of Godhead, he is not completely purified or knowledgeable. In spite of going up to the first puruṣa-avatāra, Mahā-Viṣṇu, after the dissolution of this material creation, such personalities again fall down or come back to the material creation.

It is a great falldown on the part of the impersonalists to think that the Supreme Lord appears within a material body and that one should therefore not meditate upon the form of the Supreme but should meditate instead on the formless. For this particular mistake, even the great mystic yogīs or great stalwart transcendentalists also come back again when there is creation. All living entities other than the impersonalists and monists can directly take to devotional service in full Kṛṣṇa consciousness and become liberated by developing transcendental loving service to the Supreme Personality of Godhead. Such devotional service develops in the degrees of thinking of the Supreme Lord as master, as friend, as son and, at last, as lover. These distinctions in transcendental variegatedness must always be present.

TEXT 16

ye tv ihāsakta-manasaḥ

karmasu śraddhayānvitāḥ

kurvanty apratiṣiddhāni

nityāny api ca kṛtsnaśaḥ

SYNONYMS

ye-those who; tu-but; iha-in this world; āsakta-addicted; manasaḥ-whose minds; karmasu-to fruitive activities; śraddhayā-with faith; anvitāḥ-endowed; kurvanti-perform; apratiṣiddhāni-with attachment to the result; nityāni-prescribed duties; api-certainly; ca-and; kṛtsnaśaḥ-repeatedly.

Persons who are too addicted to this material world execute their prescribed duties very nicely and with great faith. They daily perform all such prescribed duties with attachment to the fruitive result.

In this and the following six verses, the Śrīmad-Bhāgavatam criticizes persons who are too materially attached. It is enjoined in the Vedic scriptures that those who are attached to the enjoyment of material facilities have to sacrifice and undergo certain ritualistic performances. They have to observe certain rules and regulations in their daily lives to be elevated to the heavenly planets. It is stated in this verse that such persons cannot be liberated at any time. Those who worship demigods with the consciousness that each and every demigod is a separate God cannot be elevated to the spiritual world, what to speak of persons who are simply attached to duties for the upliftment of their material condition.

TEXT 17

rajasā kuṇṭha-manasaḥ

kāmātmāno 'jitendriyāḥ

pitṝn yajanty anudinaṁ

gṛheṣv abhiratāśayāḥ

SYNONYMS

rajasā-by the mode of passion; kuṇṭha-full of anxieties; manasaḥ-their minds; kāma-ātmānaḥ-aspiring for sense gratification; ajita-uncontrolled; indriyāḥ-their senses; pitṝn-the forefathers; yajanti-they worship; anudinam-every day; gṛheṣu-in home life; abhirata-engaged; āśayāḥ-their minds.

Such persons, impelled by the mode of passion, are full of anxieties and always aspire for sense gratification due to uncontrolled senses. They worship the forefathers and are busy day and night improving the economic condition of their family, social or national life.

TEXT 18

trai-vargikās te puruṣā

vimukhā hari-medhasaḥ

kathāyāṁ kathanīyoru-

vikramasya madhudviṣaḥ

SYNONYMS

trai-vargikāḥ-interested in the three elevating processes; te-those; puruṣāḥ-persons; vimukhāḥ-not interested; hari-medhasaḥ-of Lord Hari; kathāyām-in the pastimes; kathanīya-worth chanting of; uru-vikramasya-whose excellent prowess; madhu-dviṣaḥ-the killer of the Madhu demon.

Such persons are called trai-vargika because they are interested in the three elevating processes. They are averse to the Supreme Personality of Godhead, who can give relief to the conditioned soul. They are not interested in the Supreme Personality's pastimes, which are worth hearing because of His transcendental prowess.

According to Vedic thought, there are four elevating principles, namely religiosity, economic development, sense gratification and liberation. Persons who are simply interested in material enjoyment make plans to execute prescribed duties. They are interested in the three elevating processes of religious rituals, economic elevation and sense enjoyment. By developing their economic condition, they can enjoy material life. Materialistic persons, therefore, are interested in those elevating processes, which are called trai-vargika. Trai means "three"; vargika means "elevating processes." Such materialistic persons are never attracted by the Supreme Personality of Godhead. Rather, they are antagonistic towards Him.

The Supreme Personality of Godhead is here described as hari-medhaḥ, or "He who can deliver one from the cycle of birth and death." Materialistic persons are never interested in hearing about the marvelous pastimes of the Lord. They think that they are fictions and stories and that the Supreme Godhead is also a man of material nature. They are not fit for advancing in devotional service, or Kṛṣṇa consciousness. Such materialistic persons are interested in newspaper stories, novels and imaginary dramas. The factual activities of the Lord, such as Lord Kṛṣṇa's acting in the Battle of Kurukṣetra, or the activities of the Pāṇḍavas, or the Lord's activities in Vṛndāvana or Dvārakā, are related in the Bhagavad-gītā and Śrīmad-Bhāgavatam, which are full of the activities of the Lord. But materialistic persons who engage in elevating their position in the material world are not interested in such activities of the Lord. They may be interested in the activities of a great politician or a great rich man of this world, but they are not interested in the transcendental activities of the Supreme Lord.

TEXT 19

nūnaṁ daivena vihatā

ye cācyuta-kathā-sudhām

hitvā śṛṇvanty asad-gāthāḥ

purīṣam iva viḍ-bhujaḥ

SYNONYMS

nūnam-certainly; daivena-by the order of the Lord; vihatāḥ-condemned; ye-those who; ca-also; acyuta-of the infallible Lord; kathā-stories; sudhām-nectar; hitvā-having given up; śṛṇvanti-they hear; asat-gāthāḥ-stories about materialistic persons; purīṣam-stool; iva-like; viṭ-bhujaḥ-stool-eaters (hogs).

Such persons are condemned by the supreme order of the Lord. Because they are averse to the nectar of the activities of the Supreme Personality of Godhead, they are compared to stool-eating hogs. They give up hearing the transcendental activities of the Lord and indulge in hearing of the abominable activities of materialistic persons.

Everyone is addicted to hearing of the activities of another person, whether a politician or a rich man or an imaginary character whose activities are created in a novel. There are so many nonsensical literatures, stories and books of speculative philosophy. Materialistic persons are very interested in reading such literature, but when they are presented with genuine books of knowledge like Śrīmad-Bhāgavatam, Bhagavad-gītā, Viṣṇu Purāṇa or other scriptures of the world, such as the Bible and Koran, they are not interested. These persons are condemned by the supreme order as much as a hog is condemned. The hog is interested in eating stool. If the hog is offered some nice preparation made of condensed milk or ghee, he won't like it; he would prefer obnoxious, bad-smelling stool, which he finds very relishable. Materialistic persons are considered condemned because they are interested in hellish activities and not in transcendental activities. The message of the Lord's activities is nectar, and besides that message, any information in which we may be interested is actually hellish.

TEXT 20

dakṣiṇena pathāryamṇaḥ

pitṛ-lokaṁ vrajanti te

prajām anu prajāyante

śmaśānānta-kriyā-kṛtaḥ

SYNONYMS

dakṣiṇena-southern; pathā-by the path; aryamṇaḥ-of the sun; pitṛ-lokam-to Pitṛloka; vrajanti-go; te-they; prajām-their families; anu-along with; prajāyante-they take birth; śmaśāna-the crematorium; anta-to the end; kriyā-fruitive activities; kṛtaḥ-performing.

Such materialistic persons are allowed to go to the planet called Pitṛloka by the southern course of the sun, but they again come back to this planet and take birth in their own families, beginning again the same fruitive activities from birth to the end of life.

In Bhagavad-gītā, Ninth Chapter, verse 21, it is stated that such persons are elevated to the higher planetary systems. As soon as their lifetimes of fruitive activity are finished, they return to this planet, and thus they go up and come down. Those who are elevated to the higher planets again come back into the same family for which they had too much attachment; they are born, and the fruitive activities continue again until the end of life. There are different prescribed rituals from birth until the end of life, and they are very much attached to such activities.

TEXT 21

tatas te kṣīṇa-sukṛtāḥ

punar lokam imaṁ sati

patanti vivaśā devaiḥ

sadyo vibhraṁśitodayāḥ

SYNONYMS

tataḥ-then; te-they; kṣīṇa-exhausted; su-kṛtāḥ-results of their pious activities; punaḥ-again; lokam imam-to this planet; sati-O virtuous mother; patanti-fall; vivaśāḥ-helpless; devaiḥ-by higher arrangement; sadyaḥ-suddenly; vibhraṁśita-caused to fall; udayāḥ-their prosperity.

When the results of their pious activities are exhausted, they fall down by higher arrangement and again come back to this planet, just as any person raised to a high position sometimes all of a sudden falls.

It is sometimes found that a person elevated to a very high position in government service falls down all of a sudden, and no one can check him. Similarly, after finishing their period of enjoyment, foolish persons who are very much interested in being elevated to the position of president in higher planets also fall down to this planet. The distinction between the elevated position of a devotee and that of an ordinary person attracted to fruitive activities is that when a devotee is elevated to the spiritual kingdom he never falls down, whereas an ordinary person falls, even if he is elevated to the highest planetary system, Brahmaloka. It is confirmed in Bhagavad-gītā (ābrahma-bhuvanāl lokāḥ) that even if one is elevated to a higher planet, he has to come down again. But Kṛṣṇa confirms in Bhagavad-gītā (8.16), mām upetya tu kaunteya punar janma na vidyate: "Anyone who attains My abode never comes back to this conditioned life of material existence."

TEXT 22

tasmāt tvaṁ sarva-bhāvena

bhajasva parameṣṭhinam

tad-guṇāśrayayā bhaktyā

bhajanīya-padāmbujam

SYNONYMS

tasmāt-therefore; tvam-you (Devahūti); sarva-bhāvena-with loving ecstasy; bhajasva-worship; parameṣṭhinam-the Supreme Personality of Godhead; tat-guṇa-the qualities of the Lord; āśrayayā-connected with; bhaktyā-by devotional service; bhajanīya-worshipable; pada-ambujam-whose lotus feet.

My dear mother, I therefore advise that you take shelter of the Supreme Personality of Godhead, for His lotus feet are worth worshiping. Accept this with all devotion and love, for thus you can be situated in transcendental devotional service.

The word parameṣṭhinam is sometimes used in connection with Brahmā. parameṣṭhī means "the supreme person." As Brahmā is the supreme person within this universe, Kṛṣṇa is the Supreme Personality in the spiritual world. Lord Kapiladeva advises His mother that she should take shelter of the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa, because it is worthwhile. Taking shelter of demigods, even those in the highest positions, like Brahmā and Śiva, is not advised herein. One should take shelter of the Supreme Godhead.

Sarva-bhāvena means "in all-loving ecstasy." Bhāva is the preliminary stage of elevation before the attainment of pure love of Godhead. It is stated in Bhagavad-gītā, budhā bhāva-samanvitāḥ: one who has attained the stage of bhāva can accept the lotus feet of Lord Kṛṣṇa as worshipable. This is also advised here by Lord Kapila to His mother. Also significant in this verse is the phrase tad-guṇāśrayayā bhaktyā. This means that discharging devotional service unto Kṛṣṇa is transcendental; it is not material activity. This is confirmed in Bhagavad-gītā: those who engage in devotional service are accepted to be situated in the spiritual kingdom. Brahma-bhūyāya kalpate: they at once become situated in the transcendental kingdom.

Devotional service in full Kṛṣṇa consciousness is the only means for attaining the highest perfection of life for the human being. This is recommended herein by Lord Kapila to His mother. Bhakti is therefore nirguṇa, free from all tinges of material qualities. Although the discharge of devotional service appears to be like material activities, it is never saguṇa, or contaminated by material qualities. Tad-guṇāśrayayā means that Lord Kṛṣṇa's transcendental qualities are so sublime that there is no need to divert one's attention to any other activities. His behavior with the devotees is so exalted that a devotee need not try to divert his attention to any other worship. It is said that the demoniac Pūtanā came to kill Kṛṣṇa by poisoning Him, but because Kṛṣṇa was pleased to suck her breast, she was given the same position as His mother. Devotees pray, therefore, that if a demon who wanted to kill Kṛṣṇa gets such an exalted position, why should they go to anyone other than Kṛṣṇa for their worshipful attachment? There are two kinds of religious activities: one for material advancement and the other for spiritual advancement. By taking shelter under the lotus feet of Kṛṣṇa, one is endowed with both kinds of prosperity, material and spiritual. Why then should one go to any demigod?

TEXT 23

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ yad brahma-darśanam

SYNONYMS

vāsudeve-unto Kṛṣṇa; bhagavati-the Personality of Godhead; bhakti-yogaḥ-devotional service; prayojitaḥ-discharged; janayati-produces; āśu-very soon; vairāgyam-detachment; jñānam-knowledge; yat-which; brahma-darśanam-self-realization.

Engagement in Kṛṣṇa consciousness and application of devotional service unto Kṛṣṇa make it possible to advance in knowledge and detachment, as well as in self-realization.

It is said by less intelligent men that bhakti-yoga, or devotional service, is meant for persons who are not advanced in transcendental knowledge and renunciation. But the fact is that if one engages in the devotional service of the Lord in full Kṛṣṇa consciousness, he does not have to attempt separately to practice detachment or to wait for an awakening of transcendental knowledge. It is said that one who engages unflinchingly in the devotional service of the Lord actually has all the good qualities of the demigods develop in him automatically. One cannot discover how such good qualities develop in the body of a devotee, but actually it happens. There is one instance where a hunter was taking pleasure in killing animals, but after becoming a devotee he was not prepared to kill even an ant. Such is the quality of a devotee.

Those who are very eager to advance in transcendental knowledge can engage themselves in pure devotional service, without wasting time in mental speculation. For arriving at the positive conclusions of knowledge in the Absolute Truth, the word brahma-darśanam is significant in this verse. Brahma-darśanam means to realize or to understand the Transcendence. One who engages in the service of Vāsudeva can actually realize what Brahman is. If Brahman is impersonal, then there is no question of darśanam, which means "seeing face to face." Darśanam refers to seeing the Supreme Personality of Godhead, Vāsudeva. Unless the seer and the seen are persons, there is no darśanam. Brahma-darśanam means that as soon as one sees the Supreme Personality of Godhead, he can at once realize what impersonal Brahman is. A devotee does not need to make separate investigations to understand the nature of Brahman. Bhagavad-gītā also confirms this. Brahma-bhūyāya kalpate: a devotee at once becomes a self-realized soul in the Absolute Truth.

TEXT 24

yadāsya cittam artheṣu

sameṣv indriya-vṛttibhiḥ

na vigṛhṇāti vaiṣamyaṁ

priyam apriyam ity uta

SYNONYMS

yadā-when; asya-of the devotee; cittam-the mind; artheṣu-in the sense objects; sameṣu-same; indriya-vṛttibhiḥ-by the activities of the senses; na-not; vigṛhṇāti-does perceive; vaiṣamyam-difference; priyam-agreeable; apriyam-not agreeable; iti-thus; uta-certainly.

The exalted devotee's mind becomes equipoised in sensory activities, and he is transcendental to that which is agreeable and not agreeable.

The significance of advancement in transcendental knowledge and detachment from material attraction is exhibited in the personality of a highly advanced devotee. For him there is nothing agreeable or disagreeable because he does not act in any way for his personal sense gratification. Whatever he does, whatever he thinks, is for the satisfaction of the Personality of Godhead. Either in the material world or in the spiritual world, his equipoised mind is completely manifested. He can understand that in the material world there is nothing good; everything is bad due to its being contaminated by material nature. The materialists, conclusions of good and bad, moral and immoral, etc., are simply mental concoction or sentiment. Actually there is nothing good in the material world. In the spiritual field everything is absolutely good. There is no inebriety in the spiritual varieties. Because a devotee accepts everything in spiritual vision, he is equipoised; that is the symptom of his being elevated to the transcendental position. He automatically attains detachment, vairāgya, then jñāna, knowledge, and then actual transcendental knowledge. The conclusion is that an advanced devotee dovetails himself in the transcendental qualities of the Lord, and in that sense he becomes qualitatively one with the Supreme Personality of Godhead.

TEXT 25

sa tadaivātmanātmānaṁ

niḥsaṅgaṁ sama-darśanam

heyopādeya-rahitam

ārūḍhaṁ padam īkṣate

SYNONYMS

saḥ-the pure devotee; tadā-then; eva-certainly; ātmanā-by his transcendental intelligence; ātmānam-himself; niḥsaṅgam-without material attachment; sama-darśanam-equipoised in vision; heya-to be rejected; upādeya-acceptable; rahitam-devoid of; ārūḍham-elevated; padam-to the transcendental position; īkṣate-he sees.

Because of his transcendental intelligence, the pure devotee is equipoised in his vision and sees himself to be uncontaminated by matter. He does not see anything as superior or inferior, and he feels himself elevated to the transcendental platform of being equal in qualities with the Supreme Person.

Perception of the disagreeable arises from attachment. A devotee has no personal attachment to anything; therefore for him there is no question of agreeable or disagreeable. For the service of the Lord he can accept anything, even though it may be disagreeable to his personal interest. In fact, he is completely free from personal interest, and thus anything agreeable to the Lord is agreeable to him. For example, for Arjuna at first fighting was not agreeable, but when he understood that the fighting was agreeable to the Lord, he accepted the fighting as agreeable. That is the position of a pure devotee. For his personal interest there is nothing which is agreeable or disagreeable; everything is done for the Lord, and therefore he is free from attachment and detachment. That is the transcendental stage of neutrality. A pure devotee enjoys life in the pleasure of the Supreme Lord.

TEXT 26

jñāna-mātraṁ paraṁ brahma

paramātmeśvaraḥ pumān

dṛśy-ādibhiḥ pṛthag bhāvair

bhagavān eka īyate

SYNONYMS

jñāna-knowledge; mātram-only; param-transcendental; brahma-Brahman; parama-ātmā-Paramātmā; īśvaraḥ-the controller; pumān-Supersoul; dṛśi-ādibhiḥ-by philosophical research and other processes; pṛthak bhāvaiḥ-according to different processes of understanding; bhagavān-the Supreme Personality of Godhead; ekaḥ-alone; īyate-is perceived.

The Supreme Personality of Godhead alone is complete transcendental knowledge, but according to the different processes of understanding He appears differently, either as impersonal Brahman, as Paramātmā, as the Supreme Personality of Godhead or as the puruṣa-avatāra.

The word dṛśy-ādibhiḥ is significant. According to Jīva Gosvāmī, dṛśi means jñāna, philosophical research. By different processes of philosophical research under different concepts, such as the process of jñāna-yoga, the same Bhagavān, or Supreme Personality of Godhead, is understood as impersonal Brahman. Similarly, by the eightfold yoga system He appears as the Paramātmā. But in pure Kṛṣṇa consciousness, or knowledge in purity, when one tries to understand the Absolute Truth, one realizes Him as the Supreme Person. The Transcendence is realized simply on the basis of knowledge. The words used here, paramātmeśvaraḥ pumān, are all transcendental, and they refer to Supersoul. Supersoul is also described as puruṣa, but the word Bhagavān directly refers to the Supreme Personality of Godhead, who is full of six opulences: wealth, fame, strength, beauty, knowledge and renunciation. He is the Personality of Godhead in different spiritual skies. The various descriptions of paramātmā, īśvara and pumān indicate that the expansions of the Supreme Godhead are unlimited.

Ultimately, to understand the Supreme Personality of Godhead one has to accept bhakti-yoga. By executing jñāna-yoga or dhyāna-yoga one has to eventually approach the bhakti-yoga platform, and then Paramātmā, īśvara, pumān, etc., are all clearly understood. It is recommended in the Second Canto of Śrīmad-Bhāgavatam that whether one is a devotee or fruitive actor or liberationist, if he is intelligent enough he should engage himself with all seriousness in the process of devotional service. It is also explained that whatever one desires which is obtainable by fruitive activities, even if one wants to be elevated to higher planets, can be achieved simply by execution of devotional service. Since the Supreme Lord is full in six opulences, He can bestow any one of them upon the worshiper.

The one Supreme Personality of Godhead reveals Himself to different thinkers as the Supreme person or impersonal Brahman or Paramātmā. Impersonalists merge into the impersonal Brahman, but that is not achieved by worshiping the impersonal Brahman. If one takes to devotional service and at the same time desires to merge into the existence of the Supreme Lord, he can achieve that. If someone desires at all to merge into the existence of the Supreme, he has to execute devotional service.

The devotee can see the Supreme Lord face to face, but the jñānī, the empiric philosopher or yogī cannot. They cannot be elevated to the positions of associates of the Lord. There is no evidence in the scriptures stating that by cultivating knowledge or worshiping the impersonal Brahman one can become a personal associate of the Supreme Personality of Godhead. Nor by executing the yogic principles can one become an associate of the Supreme Godhead. Impersonal Brahman, being formless, is described as adṛśya because the impersonal effulgence of brahmajyoti covers the face of the Supreme Lord. Some yogīs see the four-handed Viṣṇu sitting within the heart, and therefore in their case also the Supreme Lord is invisible. Only for the devotees is the Lord visible. Here the statement dṛśy-ādibhiḥ is significant. Since the Supreme Personality of Godhead is both invisible and visible, there are different features of the Lord. The Paramātmā feature and Brahman feature are invisible, but the Bhagavān feature is visible. In the Viṣṇu Purāṇa this fact is very nicely explained. The universal form of the Lord and the formless Brahman effulgence of the Lord, being invisible, are inferior features. The concept of the universal form is material, and the concept of impersonal Brahman is spiritual, but the highest spiritual understanding is the Personality of Godhead. The Viṣṇu Purāṇa states, viṣṇur brahma-svarūpeṇa svayam eva vyavasthitaḥ: Brahman's real feature is Viṣṇu, or the Supreme Brahman is Viṣṇu. Svayam eva: that is His personal feature. The supreme spiritual conception is the Supreme Personality of Godhead. It is also confirmed in Bhagavad-gītā: yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. That specific abode called paramaṁ mama is the place from which, once one attains it, one does not return to this miserable, conditional life. Every place, every space and everything belongs to Viṣṇu, but where He personally lives is tad dhāma paramam, His supreme abode. One has to make one's destination the supreme abode of the Lord.

TEXT 27

etāvān eva yogena

samagreṇeha yoginaḥ

yujyate 'bhimato hy artho

yad asaṅgas tu kṛtsnaśaḥ

SYNONYMS

etāvān-of such a measure; eva-just; yogena-by yoga practice; samagreṇa-all; iha-in this world; yoginaḥ-of the yogī; yujyate-is achieved; abhimataḥ-desired; hi-certainly; arthaḥ-purpose; yat-which; asaṅgaḥ-detachment; tu-indeed; kṛtsnaśaḥ-completely.

The greatest common understanding for all yogīs is complete detachment from matter, which can be achieved by different kinds of yoga.

There are three kinds of yoga, namely bhakti-yoga, jñāna-yoga and aṣṭāṅga-yoga. Devotees, jñānīs and yogīs all try to get out of the material entanglement. The jñānīs try to detach their sensual activities from material engagement. The jñāna-yogī thinks that matter is false and that Brahman is truth; he tries, therefore, by cultivation of knowledge, to detach the senses from material enjoyment. The aṣṭāṅga-yogīs also try to control the senses. The devotees, however, try to engage the senses in the service of the Lord. Therefore it appears that the activities of the bhaktas, devotees, are better than those of the jñānīs and yogīs. The mystic yogīs simply try to control the senses by practicing the eight divisions of yoga-yama, niyama, āsana, prāṇāyāma, pratyāhāra, etc.-and the jñānīs try by mental reasoning to understand that sense enjoyment is false. But the easiest and most direct process is to engage the senses in the service of the Lord.

The purpose of all yoga is to detach one's sense activities from this material world. The final aims, however, are different. Jñānīs want to become one with the Brahman effulgence, yogīs want to realize Paramātmā, and devotees want to develop Kṛṣṇa consciousness and transcendental loving service to the Lord. That loving service is the perfect stage of sense control. The senses are actually active symptoms of life, and they cannot be stopped. They can be detached only if there is superior engagement. As it is confirmed in Bhagavad-gītā, paraṁ dṛṣṭvā nivartate: the activities of the senses can be stopped if they are given superior engagements. The supreme engagement is engagement of the senses in the service of the Lord. That is the purpose of all yoga.

TEXT 28

jñānam ekaṁ parācīnair

indriyair brahma nirguṇam

avabhāty artha-rūpeṇa

bhrāntyā śabdādi-dharmiṇā

SYNONYMS

jñānam-knowledge; ekam-one; parācīnaiḥ-averse; indriyaiḥ-by the senses; brahma-the Supreme Absolute Truth; nirguṇam-beyond the material modes; avabhāti-appears; artha-rūpeṇa-in the form of various objects; bhrāntyā-mistakenly; śabda-ādi-sound and so on; dharmiṇā-endowed with.

Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative.

The Supreme Absolute Truth, the personality of Godhead, is one, and He is spread everywhere by His impersonal feature. This is clearly expressed in Bhagavad-gītā. Lord Kṛṣṇa says, "Everything that is experienced is but an expansion of My energy." Everything is sustained by Him, but that does not mean that He is in everything. Sense perceptions, such as aural perception of the sound of a drum, visual perception of a beautiful woman, or perception of the delicious taste of a milk preparation by the tongue, all come through different senses and are therefore differently understood. Therefore sensory knowledge is divided in different categories, although actually everything is one as a manifestation of the energy of the Supreme Lord. Similarly, the energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Māyāvādī philosophers declare this diversity to be false. But Vaiṣṇava philosophers do not accept the different manifestations as false; they accept them as nondifferent from the Supreme Personality of Godhead because they are a display of His diverse energies.

The philosophy that the Absolute is true and this creation is false (brahma satyaṁ jagan mithyā) is not accepted by Vaiṣṇava philosophers. The example is given that although all that glitters is not gold, this does not mean that a glittering object is false. For example, an oyster shell appears to be golden. This appearance of golden hue is due only to the perception of the eyes, but that does not mean that the oyster shell is false. Similarly, by seeing the form of Lord Kṛṣṇa one cannot understand what He actually is, but this does not mean that He is false. The form of Kṛṣṇa has to be understood as it is described in the books of knowledge such as Brahma-saṁhitā. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]: Kṛṣṇa, the Supreme Personality of Godhead, has an eternal, blissful spiritual body. By our imperfect sense perception we cannot understand the form of the Lord. We have to acquire knowledge about Him. Therefore it is said here, jñānam ekam. Bhagavad-gītā confirms that they are fools who, simply upon seeing Kṛṣṇa, consider Him a common man. They do not know the unlimited knowledge, power and opulence of the Supreme Personality of Godhead. Material sense speculation leads to the conclusion that the Supreme is formless. It is because of such mental speculation that the conditioned soul remains in ignorance under the spell of illusory energy. The Supreme Person has to be understood by the transcendental sound vibrated by Him in Bhagavad-gītā, wherein He says that there is nothing superior to Himself; the impersonal Brahman effulgence is resting on His personality. The purified, absolute vision of Bhagavad-gītā is compared to the River Ganges. Ganges water is so pure that it can purify even the asses and cows. But anyone who, disregarding the pure Ganges, wishes to be purified instead by the filthy water flowing in a drain, cannot be successful. Similarly, one can successfully attain pure knowledge of the Absolute only by hearing from the pure Absolute Himself.

In this verse it is clearly said that those who are averse to the Supreme Personality of Godhead speculate with their imperfect senses about the nature of the Absolute Truth. The formless Brahman conception, however, can be received only by aural reception and not by personal experience. Knowledge is therefore acquired by aural reception. It is confirmed in the Vedānta-sūtra, śāstra-yonitvāt: one has to acquire pure knowledge from the authorized scriptures. So-called speculative arguments about the Absolute Truth are therefore useless. The actual identity of the living entity is his consciousness, which is always present while the living entity is awake, dreaming or in deep sleep. Even in deep sleep, he can perceive by consciousness whether he is happy or distressed. Thus when consciousness is displayed through the medium of the subtle and gross material bodies, it is covered, but when the consciousness is purified, in Kṛṣṇa consciousness, one becomes free from the entanglement of repeated birth and death.

When uncontaminated pure knowledge is uncovered from the modes of material nature, the actual identity of the living entity is discovered: he is eternally a servitor of the Supreme Personality of Godhead. The process of uncovering is like this: the rays of sunshine are luminous, and the sun itself is also luminous. In the presence of the sun, the rays illuminate just like the sun, but when the sunshine is covered by the spell of a cloud, or by māyā, then darkness, the imperfection of perception, begins. Therefore, to get out of the entanglement of the spell of nescience, one has to awaken his spiritual consciousness, or Kṛṣṇa consciousness, in terms of the authorized scriptures.

TEXT 29

yathā mahān ahaṁ-rūpas

tri-vṛt pañca-vidhaḥ svarāṭ

ekādaśa-vidhas tasya

vapur aṇḍaṁ jagad yataḥ

SYNONYMS

yathā-as; mahān-the mahat-tattva; aham-rūpaḥ-the false ego; tri-vṛt-the three modes of material nature; pañca-vidhaḥ-the five material elements; sva-rāṭ-the individual consciousness; ekādaśa-vidhaḥ-the eleven senses; tasya-of the living entity; vapuḥ-the material body; aṇḍam-the brahmāṇḍa; jagat-the universe; yataḥ-from which or from whom.

From the total energy, the mahat-tattva, I have manifested the false ego, the three modes of material nature, the five material elements, the individual consciousness, the eleven senses and the material body. Similarly, the entire universe has come from the Supreme Personality of Godhead.

The Supreme Lord is described as mahat-pada, which means that the total material energy, known as the mahat-tattva, is lying at His lotus feet. The origin or the total energy of the cosmic manifestation is the mahat-tattva. From the mahat-tattva all the other twenty-four divisions have sprung, namely the eleven senses (including the mind), the five sense objects, the five material elements, and then consciousness, intelligence and false ego. The Supreme Personality of Godhead is the cause of the mahat-tattva, and therefore, in one sense, because everything is an emanation from the Supreme Lord, there is no difference between the Lord and the cosmic manifestation. But at the same time the cosmic manifestation is different from the Lord. The word svarāṭ is very significant here. Svarāṭ means "independent." The Supreme Lord is independent, and the individual soul is also independent. Although there is no comparison between the two qualities of independence, the living entity is minutely independent, and the Supreme Lord is fully independent. As the individual soul has a material body made of five elements and the senses, the supreme independent Lord similarly has the gigantic body of the universe. The individual body is temporary; similarly, the entire universe, which is considered to be the body of the Supreme Lord, is also temporary, and both the individual and universal bodies are products of the mahat-tattva. One has to understand the differences with intelligence. Everyone knows that his material body has developed from a spiritual spark, and similarly the universal body has developed from the supreme spark, Supersoul. As the individual body develops from the individual soul, the gigantic body of the universe develops from the Supreme Soul. Just as the individual soul has consciousness, the Supreme Soul is also conscious. But although there is a similarity between the consciousness of the Supreme Soul and the consciousness of the individual soul, the individual soul's consciousness is limited, whereas the consciousness of the Supreme Soul is unlimited. This is described in Bhagavad-gītā (13.3). Kṣetrajñaṁ cāpi māṁ viddhi: the Supersoul is present in every field of activity, just as the individual soul is present in the individual body. Both of them are conscious. The difference is that the individual soul is conscious of the individual body only, whereas the Supersoul is conscious of the total number of individual bodies.

TEXT 30

etad vai śraddhayā bhaktyā

yogābhyāsena nityaśaḥ

samāhitātmā niḥsaṅgo

viraktyā paripaśyati

SYNONYMS

etat-this; vai-certainly; śraddhayā-with faith; bhaktyā-by devotional service; yoga-abhyāsena-by practice of yoga; nityaśaḥ-always; samāhita-ātmā-he whose mind is fixed; niḥsaṅgaḥ-aloof from material association; viraktyā-by detachment; paripaśyati-understands.

This perfect knowledge can be achieved by a person who is already engaged in devotional service with faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme. He is aloof from material association.

The atheistic mystic practitioner of yoga cannot understand this perfect knowledge. Only persons who engage in the practical activities of devotional service in full Kṛṣṇa consciousness can become absorbed in full samādhi. It is possible for them to see and understand the actual fact of the entire cosmic manifestation and its cause. It is clearly stated here that this is not possible to understand for one who has not developed devotional service in full faith. The words samāhitātmā and samādhi are synonymous.

TEXT 31

ity etat kathitaṁ gurvi

jñānaṁ tad brahma-darśanam

yenānubuddhyate tattvaṁ

prakṛteḥ puruṣasya ca

SYNONYMS

iti-thus; etat-this; kathitam-described; gurvi-O respectful mother; jñānam-knowledge; tat-that; brahma-the Absolute Truth; darśanam-revealing; yena-by which; anubuddhyate-is understood; tattvam-the truth; prakṛteḥ-of matter; puruṣasya-of spirit; ca-and.

My dear respectful mother, I have already described the path of understanding the Absolute Truth, by which one can come to understand the real truth of matter and spirit and their relationship.

TEXT 32

jñāna-yogaś ca man-niṣṭho

nairguṇyo bhakti-lakṣaṇaḥ

dvayor apy eka evārtho

bhagavac-chabda-lakṣaṇaḥ

SYNONYMS

jñāna-yogaḥ-philosophical research; ca-and; mat-niṣṭhaḥ-directed towards Me; nairguṇyaḥ-free from the material modes of nature; bhakti-devotional service; lakṣaṇaḥ-named; dvayoḥ-of both; api-moreover; ekaḥ-one; eva-certainly; arthaḥ-purpose; bhagavat-the Supreme Personality of Godhead; śabda-by the word; lakṣaṇaḥ-signified.

Philosophical research culminates in understanding the Supreme Personality of Godhead. After achieving this understanding, when one becomes free from the material modes of nature, he attains the stage of devotional service. Either by devotional service directly or by philosophical research, one has to find the same destination, which is the Supreme Personality of Godhead.

It is said in Bhagavad-gītā that after many, many lives of philosophical research the wise man ultimately comes to the point of knowing that Vāsudeva, the Supreme Personality of Godhead, is everything, and therefore he surrenders unto Him. Such serious students in philosophical research are rare because they are very great souls. If by philosophical research one cannot come to the point of understanding the Supreme Person, then his task is not finished. His search in knowledge is still to be continued until he comes to the point of understanding the Supreme Lord in devotional service.

The opportunity for direct touch with the Personality of Godhead is given in Bhagavad-gītā, where it is also said that those who take to other processes, namely the processes of philosophical speculation and mystic yoga practice, have much trouble. After many, many years of much trouble, a yogī or wise philosopher may come to Him, but his path is very troublesome, whereas the path of devotional service is easy for everyone. One can achieve the result of wise philosophical speculation simply by discharging devotional service, and unless one reaches the point of understanding the Personality of Godhead by his mental speculation, all his research work is said to be simply a labor of love. The ultimate destination of the wise philosopher is to merge in the impersonal Brahman, but that Brahman is the effulgence of the Supreme Person. The Lord says in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca: "I am the basis of the impersonal Brahman, which is indestructible and is the supreme bliss." The Lord is the supreme reservoir of all pleasure, including Brahman pleasure; therefore, one who has unflinching faith in the Supreme Personality of Godhead is said to be already realized in impersonal Brahman and Paramātmā.

TEXT 33

yathendriyaiḥ pṛthag-dvārair

artho bahu-guṇāśrayaḥ

eko nāneyate tadvad

bhagavān śāstra-vartmabhiḥ

SYNONYMS

yathā-as; indriyaiḥ-by the senses; pṛthak-dvāraiḥ-in different ways; arthaḥ-an object; bahu-guṇa-many qualities; āśrayaḥ-endowed with; ekaḥ-one; nānā-differently; īyate-is perceived; tadvat-similarly; bhagavān-the Supreme Personality of Godhead; śāstra-vartmabhiḥ-according to different scriptural injunctions.

A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different.

It appears that by following the path of jñāna-yoga, or empiric philosophical speculation, one reaches the impersonal Brahman, whereas by executing devotional service in Kṛṣṇa consciousness one enriches his faith in and devotion to the Personality of Godhead. But it is stated here that both bhakti-yoga and jñāna-yoga are meant for reaching the same destination-the Personality of Godhead. By the process of jñāna-yoga the same Personality of Godhead appears to be impersonal. As the same object appears to be different when perceived by different senses, the same Supreme Lord appears to be impersonal by mental speculation. A hill appears cloudy from a distance, and one who does not know may speculate that the hill is a cloud. Actually, it is not a cloud; it is a big hill. One has to learn from authority that the sight of a cloud is not actually a cloud but a hill. If one makes a little more progress, then instead of a cloud he sees the hill and something green. When one actually approaches the hill, he will see many varieties. Another example is in perceiving milk. When we see milk, we see that it is white; when we taste it, it appears that milk is very palatable. When we touch milk, it appears very cold; when we smell milk, it appears to have a very good flavor; and when we hear, we understand that it is called milk. Perceiving milk with different senses, we say that it is something white, something very delicious, something very aromatic, and so on. Actually, it is milk. Similarly, those who are trying to find the Supreme Godhead by mental speculation may approach the bodily effulgence, or the impersonal Brahman, and those who are trying to find the Supreme Godhead by yoga practice may find Him as the localized Supersoul, but those who are directly trying to approach the Supreme Truth by practice of bhakti-yoga can see Him face to face as the Supreme Person.

Ultimately, the Supreme Person is the destination of all different processes. The fortunate person who, by following the principles of scriptures, becomes completely purified of all material contamination, surrenders unto the Supreme Lord as everything. Just as one can appreciate the real taste of milk with the tongue and not with the eyes, nostrils or ears, one can similarly appreciate the Absolute Truth perfectly and with all relishable pleasure only through one path, devotional service. This is also confirmed in Bhagavad-gītā. Bhaktyā mām abhijānāti: [Bg. 18.55] if one wants to understand the Absolute Truth in perfection, he must take to devotional service. Of course, no one can understand the Absolute Truth in all perfection. That is not possible for the infinitesimal living entities. But the highest point of understanding by the living entity is reached by discharge of devotional service, not otherwise.

By following various scriptural paths, one may come to the impersonal effulgence of the Supreme Personality of Godhead. The transcendental pleasure derived from merging with or understanding the impersonal Brahman is very extensive because Brahman is ananta. Tad brahma niṣkalaṁ anantam: brahmānanda is unlimited. But that unlimited pleasure can also be surpassed. That is the nature of the Transcendence. The unlimited can be surpassed also, and that higher platform is Kṛṣṇa. When one deals directly with Kṛṣṇa, the mellow and the humor relished by reciprocation of devotional service is incomparable, even with the pleasure derived from transcendental Brahman. Prabodhānanda Sarasvatī therefore says that kaivalya, the Brahman pleasure, is undoubtedly very great and is appreciated by many philosophers, but to a devotee, who has understood how to derive pleasure from exchanging devotional service with the Lord, this unlimited Brahman appears to be hellish. One should try, therefore, to transcend even the Brahman pleasure in order to approach the position of dealing with Kṛṣṇa face to face. As the mind is the center of all the activities of the senses, Kṛṣṇa is called the master of the senses, Hṛṣīkeśa. The process is to fix the mind on Hṛṣīkeśa, or Kṛṣṇa, as Mahārāja Ambarīṣa did (sa vai manaḥ kṛṣṇa-padāravindayoḥ). Bhakti is the basic principle of all processes. Without bhakti, neither jñāna-yoga nor aṣṭāṅga-yoga can be successful, and unless one approaches Kṛṣṇa, the principles of self-realization have no ultimate destination.

TEXTS 34–36

kriyayā kratubhir dānais

tapaḥ-svādhyāya-marśanaiḥ

ātmendriya-jayenāpi

sannyāsena ca karmaṇām

yogena vividhāṅgena

bhakti-yogena caiva hi

dharmeṇobhaya-cihnena

yaḥ pravṛtti-nivṛttimān

ātma-tattvāvabodhena

vairāgyeṇa dṛḍhena ca

īyate bhagavān ebhiḥ

saguṇo nirguṇaḥ sva-dṛk

SYNONYMS

kriyayā-by fruitive activities; kratubhiḥ-by sacrificial performances; dānaiḥ-by charity; tapaḥ-austerities; svādhyāya-study of Vedic literature; marśanaiḥ-and by philosophical research; ātma-indriya-jayena-by controlling the mind and senses; api-also; sannyāsena-by renunciation; ca-and; karmaṇām-of fruitive activities; yogena-by yoga practice; vividha-aṅgena-of different divisions; bhakti-yogena-by devotional service; ca-and; eva-certainly; hi-indeed; dharmeṇa-by prescribed duties; ubhaya-cihnena-having both symptoms; yaḥ-which; pravṛtti-attachment; nivṛtti-mān-containing detachment; ātma-tattva-the science of self-realization; avabodhena-by understanding; vairāgyeṇa-by detachment; dṛḍhena-strong; ca-and; īyate-is perceived; bhagavān-the Supreme Personality of Godhead; ebhiḥ-by these; sa-guṇaḥ-in the material world; nirguṇaḥ-beyond the material modes; sva-dṛk-one who sees his constitutional position.

By performing fruitive activities and sacrifices, by distributing charity, by performing austerities, by studying various literatures, by conducting philosophical research, by controlling the mind, by subduing the senses, by accepting the renounced order of life and by performing the prescribed duties of one's social order; by performing the different divisions of yoga practice, by performing devotional service and by exhibiting the process of devotional service containing the symptoms of both attachment and detachment; by understanding the science of self-realization and by developing a strong sense of detachment, one who is expert in understanding the different processes of self-realization realizes the Supreme Personality of Godhead as He is represented in the material world as well as in transcendence.

As it is stated in the previous verse, one has to follow the principles of the scriptures. There are different prescribed duties for persons in the different social and spiritual orders. Here it is stated that performance of fruitive activities and sacrifices and distribution of charity are activities meant for persons who are in the householder order of society. There are four orders of the social system: brahmacarya, gṛhastha, vānaprastha and sannyāsa. For the gṛhasthas, or householders, performance of sacrifices, distribution of charity, and action according to prescribed duties are especially recommended. Similarly, austerity, study of Vedic literature, and philosophical research are meant for the vānaprasthas, or retired persons. Study of the Vedic literature from the bona fide spiritual master is meant for the brahmacārī, or student. Ātmendriya-jaya, control of the mind and taming of the senses, is meant for persons in the renounced order of life. All these different activities are prescribed for different persons so that they may be elevated to the platform of self-realization and from there to Kṛṣṇa consciousness, devotional service.

The words bhakti-yogena caiva hi mean that whatever is to be performed, as described in verse 34, whether yoga or sacrifice or fruitive activity or study of Vedic literature or philosophical research or acceptance of the renounced order of life, is to be executed in bhakti-yoga. The words caiva hi, according to Sanskrit grammar, indicate that one must perform all these activities mixed with devotional service, otherwise such activities will not produce any fruit. Any prescribed activity must be performed for the sake of the Supreme Personality of Godhead. It is confirmed in Bhagavad-gītā (9.27), yat karoṣi yad aśnāsi: "Whatever you do, whatever you eat, whatever you sacrifice, whatever austerities you undergo and whatever charities you give, the result should be given to the Supreme Lord." The word eva is added, indicating that one must execute activities in such a way. Unless one adds devotional service to all activities, he cannot achieve the desired result, but when bhakti-yoga is prominent in every activity, then the ultimate goal is sure.

One has to approach the Supreme Personality of Godhead, Kṛṣṇa, as it is stated in Bhagavad-gītā: "After many, many births, one approaches the Supreme Person, Kṛṣṇa, and surrenders unto Him, knowing that He is everything." Also in Bhagavad-gītā, the Lord says, bhoktāraṁ yajña-tapasām: [Bg. 5.29] "For anyone who is undergoing rigid austerity or for anyone performing different kinds of sacrifices, the beneficiary is the Supreme Personality of Godhead." He is the proprietor of all planets, and He is the friend of every living soul.

The words dharmeṇobhaya-cihnena mean that the bhakti-yoga process contains two symptoms, namely attachment for the Supreme Lord and detachment from all material affinities. There are two symptoms of advancement in the process of devotional service, just as there are two processes taking place while eating. A hungry man feels strength and satisfaction from eating, and at the same time he gradually becomes detached from eating any more. Similarly, with the execution of devotional service, real knowledge develops, and one becomes detached from all material activities. In no other activity but devotional service is there such detachment from matter and attachment for the Supreme. There are nine different processes to increase this attachment to the Supreme Lord: hearing, chanting, remembering, worshiping, serving the Lord, making friendship, praying, offering everything and serving the lotus feet of the Lord. The processes for increasing detachment from material affinities are explained in verse 36.

One can achieve elevation to the higher planetary systems like the heavenly kingdom by executing one's prescribed duties and by performing sacrifices. When one is transcendental to such desires because of accepting the renounced order of life, he can understand the Brahman feature of the Supreme, and when one is able to see his real constitutional position, he sees all other processes and becomes situated in the stage of pure devotional service. At that time he can understand the Supreme Personality of Godhead, Bhagavān.

Understanding of the Supreme person is called ātma-tattva-avabodhena, which means "understanding of one's real constitutional position." If one actually understands one's constitutional position as an eternal servitor of the Supreme Lord, he becomes detached from the service of the material world. Everyone engages in some sort of service. If one does not know one's constitutional position, one engages in the service of his personal gross body or his family, society or country. But as soon as one is able to see his constitutional position (the word sva-dṛk means "one who is able to see"), he becomes detached from such material service and engages himself in devotional service.

As long as one is in the modes of material nature and is performing the duties prescribed in the scriptures, he can be elevated to higher planetary systems, where the predominating deities are material representations of the Supreme Personality of Godhead, like the sun-god, the moon-god, the air-god, Brahmā and Lord Śiva. All the different demigods are material representations of the Supreme Lord. By material activities one can approach only such demigods, as stated in Bhagavad-gītā (9.25). Yānti deva-vratā devān: those who are attached to the demigods and who perform the prescribed duties can approach the abodes of the demigods. In this way, one can go to the planet of the Pitās, or forefathers. Similarly, one who fully understands the real position of his life adopts devotional service and realizes the Supreme Personality of Godhead.

TEXT 37

prāvocaṁ bhakti-yogasya

svarūpaṁ te catur-vidham

kālasya cāvyakta-gater

yo 'ntardhāvati jantuṣu

SYNONYMS

prāvocam-explained; bhakti-yogasya-of devotional service; svarūpam-the identity; te-to you; catuḥ-vidham-in four divisions; kālasya-of time; ca-also; avyakta-gateḥ-the movement of which is imperceptible; yaḥ-which; antardhāvati-chases; jantuṣu-the living entities.

My dear mother, I have explained to you the process of devotional service and its identity in four different social divisions. I have explained to you as well how eternal time is chasing the living entities, although it is imperceptible to them.

The process of bhakti-yoga, devotional service, is the main river flowing down towards the sea of the Absolute Truth, and all other processes mentioned are just like tributaries. Lord Kapila is summarizing the importance of the process of devotional service. Bhakti-yoga, as described before, is divided into four divisions, three in the material modes of nature and one in transcendence, which is untinged by the modes of material nature. Devotional service mixed with the modes of material nature is a means for material existence, whereas devotional service without desires for fruitive result and without attempts for empirical philosophical research is pure, transcendental devotional service.

TEXT 38

jīvasya saṁsṛtīr bahvīr

avidyā-karma-nirmitāḥ

yāsv aṅga praviśann ātmā

na veda gatim ātmanaḥ

SYNONYMS

jīvasya-of the living entity; saṁsṛtīḥ-courses of material existence; bahvīḥ-many; avidyā-in ignorance; karma-by work; nirmitāḥ-produced; yāsu-into which; aṅga-My dear mother; praviśan-entering; ātmā-the living entity; na-not; veda-understands; gatim-the movement; ātmanaḥ-of himself.

There are varieties of material existence for the living entity according to the work he performs in ignorance or forgetfulness of his real identity. My dear mother, if anyone enters into that forgetfulness, he is unable to understand where his movements will end.

Once one enters into the continuation of material existence, it is very difficult to get out. Therefore the Supreme Personality of Godhead comes Himself or sends His bona fide representative, and He leaves behind scriptures like Bhagavad-gītā and Śrīmad-Bhāgavatam, so that the living entities hovering in the darkness of nescience may take advantage of the instructions, the saintly persons and the spiritual masters and thus be freed. Unless the living entity receives the mercy of the saintly persons, the spiritual master or Kṛṣṇa, it is not possible for him to get out of the darkness of material existence; by his own endeavor it is not possible.

TEXT 39

naitat khalāyopadiśen

nāvinītāya karhicit

na stabdhāya na bhinnāya

naiva dharma-dhvajāya ca

SYNONYMS

na-not; etat-this instruction; khalāya-to the envious; upadiśet-one should teach; na-not; avinītāya-to the agnostic; karhicit-ever; na-not; stabdhāya-to the proud; na-not; bhinnāya-to the misbehaved; na-not; eva-certainly; dharma-dhvajāya-to the hypocrites; ca-also.

Lord Kapila continued: This instruction is not meant for the envious, for the agnostics or for persons who are unclean in their behavior. Nor is it for hypocrites or for persons who are proud of material possessions.

TEXT 40

na lolupāyopadiśen

na gṛhārūḍha-cetase

nābhaktāya ca me jātu

na mad-bhakta-dviṣām api

SYNONYMS

na-not; lolupāya-to the greedy; upadiśet-one should instruct; na-not; gṛha-ārūḍha-cetase-to one who is too attached to family life; na-not; abhaktāya-to the nondevotee; ca-and; me-of Me; jātu-ever; na-not; mat-My; bhakta-devotees; dviṣām-to those who are envious of; api-also.

It is not to be instructed to persons who are too greedy and too attached to family life, nor to persons who are nondevotees and who are envious of the devotees and of the Personality of Godhead.

Persons who are always planning to do harm to other living entities are not eligible to understand Kṛṣṇa consciousness and cannot enter into the realm of transcendental loving service to the Lord. Also, there are so-called disciples who become submissive to a spiritual master most artificially, with an ulterior motive. They also cannot understand what Kṛṣṇa consciousness or devotional service is. Persons who, due to being initiated by another sect of religious faith, do not find devotional service as the common platform for approaching the Supreme Personality of Godhead, also cannot understand Kṛṣṇa consciousness. We have experience that some students come to join us, but because of being biased in some particular type of faith, they leave our camp and become lost in the wilderness. Actually, Kṛṣṇa consciousness is not a sectarian religious faith; it is a teaching process for understanding the Supreme Lord and our relationship with Him. Anyone can join this movement without prejudice, but unfortunately there are persons who feel differently. It is better, therefore, not to instruct the science of Kṛṣṇa consciousness to such persons.

Generally, materialistic persons are after some name, fame and material gain, so if someone takes to Kṛṣṇa consciousness for these reasons, he will never be able to understand this philosophy. Such persons take to religious principles as a social decoration. They admit themselves into some cultural institution for the sake of name only, especially in this age. Such persons also cannot understand the philosophy of Kṛṣṇa consciousness. Even if one is not greedy for material possessions but is too attached to family life, he also cannot understand Kṛṣṇa consciousness. Superficially, such persons are not very greedy for material possessions, but they are too attached to wife, children and family improvement. When a person is not contaminated by the above-mentioned faults yet at the ultimate issue is not interested in the service of the Supreme Personality of Godhead, or if he is a nondevotee, he also cannot understand the philosophy of Kṛṣṇa consciousness.

TEXT 41

śraddadhānāya bhaktāya

vinītāyānasūyave

bhūteṣu kṛta-maitrāya

śuśrūṣābhiratāya ca

SYNONYMS

śraddadhānāya-faithful; bhaktāya-to the devotee; vinītāya-respectful; anasūyave-nonenvious; bhūteṣu-to all living entities; kṛta-maitrāya-friendly; śuśrūṣā-faithful service; abhiratāya-eager to render; ca-and.

Instruction should be given to the faithful devotee who is respectful to the spiritual master, nonenvious, friendly to all kinds of living entities and eager to render service with faith and sincerity.

TEXT 42

bahir-jāta-virāgāya

śānta-cittāya dīyatām

nirmatsarāya śucaye

yasyāhaṁ preyasāṁ priyaḥ

SYNONYMS

bahiḥ-for what is outside; jāta-virāgāya-to him who has developed detachment; śānta-cittāya-whose mind is peaceful; dīyatām-let this be instructed; nirmatsarāya-nonenvious; śucaye-perfectly cleansed; yasya-of whom; aham-I; preyasām-of all that is very dear; priyaḥ-the most dear.

This instruction should be imparted by the spiritual master to persons who have taken the Supreme Personality of Godhead to be more dear than anything, who are not envious of anyone, who are perfectly cleansed and who have developed detachment for that which is outside the purview of Kṛṣṇa consciousness.

In the beginning, no one can be elevated to the highest stage of devotional service. Here bhakta means one who does not hesitate to accept the reformatory processes for becoming a bhakta. In order to become a devotee of the Lord, one has to accept a spiritual master and inquire from him about how to progress in devotional service. To serve a devotee, to chant the holy name according to a certain counting method, to worship the Deity, to hear Śrīmad-Bhāgavatam or Bhagavad-gītā from a realized person and to live in a sacred place where devotional service is not disturbed are the first out of sixty-four devotional activities for making progress in devotional service. One who has accepted these five chief activities is called a devotee.

One must be prepared to offer the necessary respect and honor to the spiritual master. He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Kṛṣṇa consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Kṛṣṇa consciousness. A devotee should always be very kind to the general public in instructing Kṛṣṇa consciousness because that is the only solution for getting out of the clutches of māyā. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word śuśrūṣābhiratāya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jāta-virāgāya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Kṛṣṇa consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word śucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Kṛṣṇa, or Viṣṇu, constantly.

The word dīyatām means that knowledge of Kṛṣṇa consciousness should be offered by the spiritual master. The spiritual master must not accept a disciple who is not qualified; he should not be professional and should not accept disciples for monetary gains. The bona fide spiritual master must see the bona fide qualities of a person whom he is going to initiate. An unworthy person should not be initiated. The spiritual master should train his disciple in such a way so that in the future only the Supreme Personality of Godhead will be the dearmost goal of his life.

In these two verses the qualities of a devotee are fully explained. One who has actually developed all the qualities listed in these verses is already elevated to the post of a devotee. If one has not developed all these qualities, he still has to fulfill these conditions in order to become a perfect devotee.

TEXT 43

ya idaṁ śṛṇuyād amba

śraddhayā puruṣaḥ sakṛt

yo vābhidhatte mac-cittaḥ

sa hy eti padavīṁ ca me

SYNONYMS

yaḥ-he who; idam-this; śṛṇuyāt-may hear; amba-O mother; śraddhayā-with faith; puruṣaḥ-a person; sakṛt-once; yaḥ-he who; vā-or; abhidhatte-repeats; mat-cittaḥ-his mind fixed on Me; saḥ-he; hi-certainly; eti-attains; padavīm-abode; ca-and; me-My.

Anyone who once meditates upon Me with faith and affection, who hears and chants about Me, surely goes back home, back to Godhead.

Thus end the Bhaktivedanta purports of the Third Canto, Thirty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "Entanglement in Fruitive Activities."

Chapter Thirty-three

Activities of Kapila

TEXT 1

maitreya uvāca

evaṁ niśamya kapilasya vaco janitrī

sā kardamasya dayitā kila devahūtiḥ

visrasta-moha-paṭalā tam abhipraṇamya

tuṣṭāva tattva-viṣayāṅkita-siddhi-bhūmim

SYNONYMS

maitreyaḥ uvāca-Maitreya said; evam-thus; niśamya-having heard; kapilasya-of Lord Kapila; vacaḥ-the words; janitrī-the mother; sā-she; kardamasya-of Kardama Muni; dayitā-the dear wife; kila-namely; devahūtiḥ-Devahūti; visrasta-freed from; moha-paṭalā-the covering of illusion; tam-unto Him; abhipraṇamya-having offered obeisances; tuṣṭāva-recited prayers; tattva-basic principles; viṣaya-in the matter of; aṅkita-the author; siddhi-of liberation; bhūmim-the background.

Śrī Maitreya said: Thus Devahūti, the mother of Lord Kapila and wife of Kardama Muni, became freed from all ignorance concerning devotional service and transcendental knowledge. She offered her obeisances unto the Lord, the author of the basic principles of the Sāṅkhya system of philosophy, which is the background of liberation, and she satisfied Him with the following verses of prayer.

The system of philosophy enunciated by Lord Kapila before His mother is the background for situation on the spiritual platform. The specific significance of this system of philosophy is stated herein as siddhi-bhūmim-it is the background of salvation. People who are suffering in this material world because they are conditioned by the material energy can easily get freedom from the clutches of matter by understanding the Sāṅkhya philosophy enunciated by Lord Kapila. By this system of philosophy, one can immediately become free, even though one is situated in this material world. That stage is called jīvan-mukti. This means that one is liberated even though one stays with his material body. That happened for Devahūti, the mother of Lord Kapila, and she therefore satisfied the Lord by offering her prayers. Anyone who understands the basic principle of Sāṅkhya philosophy is elevated in devotional service and becomes fully Kṛṣṇa conscious, or liberated, even within this material world.

TEXT 2

devahūtir uvāca

athāpy ajo 'ntaḥ-salile śayānaṁ

bhūtendriyārthātma-mayaṁ vapus te

guṇa-pravāhaṁ sad-aśeṣa-bījaṁ

dadhyau svayaṁ yaj-jaṭharābja-jātaḥ

SYNONYMS

devahūtiḥ uvāca-Devahūti said; atha api-moreover; ajaḥ-Lord Brahmā; antaḥ-salile-in the water; śayānam-lying; bhūta-the material elements; indriya-the senses; artha-the sense objects; ātma-the mind; mayam-pervaded by; vapuḥ-body; te-Your; guṇa-pravāham-the source of the stream of the three modes of material nature; sat-manifest; aśeṣa-of all; bījam-the seed; dadhyau-meditated upon; svayam-himself; yat-of whom; jaṭhara-from the abdomen; abja-from the lotus flower; jātaḥ-born.

Devahūti said: Brahmā is said to be unborn because he takes birth from the lotus flower which grows from Your abdomen while You lie in the ocean at the bottom of the universe. But even Brahmā simply meditated upon You, whose body is the source of unlimited universes.

Brahmā is also named Aja, "he who is unborn." Whenever we think of someone's birth, there must be a material father and mother, for thus one is born. But Brahmā, being the first living creature within this universe, was born directly from the body of the Supreme Personality of Godhead who is known as Garbhodakaśāyī Viṣṇu, the Viṣṇu form lying down in the ocean at the bottom of the universe. Devahūti wanted to impress upon the Lord that when Brahmā wants to see Him, he has to meditate upon Him. "You are the seed of all creation," she said. "Although Brahmā was directly born from You, he still has to perform many years of meditation, and even then he cannot see You directly, face to face. Your body is lying within the vast water at the bottom of the universe, and thus You are known as Garbhodakaśāyī Viṣṇu."

The nature of the Lord's gigantic body is also explained in this verse. That body is transcendental, untouched by matter. Since the material manifestation has come from His body, His body therefore existed before the material creation. The conclusion is that the transcendental body of Viṣṇu is not made of material elements. The body of Viṣṇu is the source of all other living entities, as well as the material nature, which is also supposed to be the energy of that Supreme Personality of Godhead. Devahūti said, "You are the background of the material manifestation and all created energy; therefore Your delivering me from the clutches of māyā by explaining the system of Sāṅkhya philosophy is not so astonishing. But Your being born from my abdomen is certainly wonderful because although You are the source of all creation, You have so kindly taken birth as my child. That is most wonderful. Your body is the source of all the universe, and still You put Your body within the abdomen of a common woman like me. To me, that is most astonishing."

TEXT 3

sa eva viśvasya bhavān vidhatte

guṇa-pravāheṇa vibhakta-vīryaḥ

sargādy anīho 'vitathābhisandhir

ātmeśvaro 'tarkya-sahasra-śaktiḥ

SYNONYMS

saḥ-that very person; eva-certainly; viśvasya-of the universe; bhavān-You; vidhatte-carry on; guṇa-pravāheṇa-by the interaction of the modes; vibhakta-divided; vīryaḥ-Your energies; sarga-ādi-the creation and so on; anīhaḥ-the nondoer; avitatha-not futile; abhisandhiḥ-Your determination; ātma-īśvaraḥ-the Lord of all living entities; atarkya-inconceivable; sahasra-thousands; śaktiḥ-possessing energies.

My dear Lord, although personally You have nothing to do, You have distributed Your energies in the interactions of the material modes of nature, and for that reason the creation, maintenance and dissolution of the cosmic manifestation take place. My dear Lord, You are self-determined and are the Supreme Personality of Godhead for all living entities. For them You created this material manifestation, and although You are one, Your diverse energies can act multifariously. This is inconceivable to us.

The statement made in this verse by Devahūti that the Absolute Truth has many diverse energies although He personally has nothing to do is confirmed in the Upaniṣads. There is no one greater than Him or on an equal level with Him, and everything is completely done by His energy, as if by nature. It is understood herein, therefore, that although the modes of material nature are entrusted to different manifestations like Brahmā, Viṣṇu and Śiva, each of whom is particularly invested with different kinds of power, the Supreme Lord is completely aloof from such activities. Devahūti is saying, "Although You personally are not doing anything, Your determination is absolute. There is no question of Your fulfilling Your will with the help of anyone else besides Yourself. You are, in the end, the Supreme Soul and the supreme controller. Your will, therefore, cannot be checked by anyone else." The Supreme Lord can check others' plans. As it is said, "Man proposes and God disposes." But when the Supreme Personality of Godhead proposes, that desire is under no one else's control. He is absolute. We are ultimately dependent on Him to fulfill our desires, but we cannot say that God's desires are also dependent. That is His inconceivable power. That which may be inconceivable for ordinary living entities is easily done by Him. And in spite of His being unlimited, He has subjected Himself to being known from the authoritative scriptures like the Vedic literatures. As it is said, śabda-mūlatvāt: He can be known through the śabda-brahma, or Vedic literature.

Why is the creation made? Since the Lord is the Supreme Personality of Godhead for all living entities, He created this material manifestation for those living entities who want to enjoy or lord it over material nature. As the Supreme Godhead, He arranges to fulfill their various desires. It is confirmed also in the Vedas, eko bahūnāṁ yo vidadhāti kāmān: the supreme one supplies the necessities of the many living entities. There is no limit to the demands of the different kinds of living entities, and the supreme one, the Supreme Personality of Godhead, alone maintains them and supplies them by His inconceivable energy.

TEXT 4

sa tvaṁ bhṛto me jaṭhareṇa nātha

kathaṁ nu yasyodara etad āsīt

viśvaṁ yugānte vaṭa-patra ekaḥ

śete sma māyā-śiśur aṅghri-pānaḥ

SYNONYMS

saḥ-that very person; tvam-You; bhṛtaḥ-took birth; me jaṭhareṇa-by my abdomen; nātha-O my Lord; katham-how; nu-then; yasya-of whom; udare-in the belly; etat-this; āsīt-did rest; viśvam-universe; yuga-ante-at the end of the millennium; vaṭa-patre-on the leaf of a banyan tree; ekaḥ-alone; śete sma-You lay down; māyā-possessing inconceivable powers; śiśuḥ-a baby; aṅghri-Your toe; pānaḥ-licking.

As the Supreme Personality of Godhead, You have taken birth from my abdomen. O my Lord, how is that possible for the supreme one, who has in His belly all the cosmic manifestation? The answer is that it is possible, for at the end of the millennium You lie down on a leaf of a banyan tree, and just like a small baby, You lick the toe of Your lotus foot.

At the time of dissolution the Lord sometimes appears as a small baby lying on a leaf of a banyan tree, floating on the devastating water. Therefore Devahūti suggests, "Your lying down within the abdomen of a common woman like me is not so astonishing. You can lie down on the leaf of a banyan tree and float on the water of devastation as a small baby. It is not very wonderful, therefore, that You can lie down in the abdomen of my body. You teach us that those who are very fond of children within this material world and who therefore enter into marriage to enjoy family life with children can also have the Supreme Personality of Godhead as their child, and the most wonderful thing is that the Lord Himself licks His toe."

Since all the great sages and devotees apply all energy and all activities in the service of the lotus feet of the Lord, there must be some transcendental pleasure in the toes of His lotus feet. The Lord licks His toe to taste the nectar for which the devotees always aspire. Sometimes the Supreme Personality of Godhead Himself wonders how much transcendental pleasure is within Himself, and in order to taste His own potency, He sometimes takes the position of tasting Himself. Lord Caitanya is Kṛṣṇa Himself, but He appears as a devotee to taste the sweetness of the transcendental mellow in Himself which is tasted by Śrīmatī Rādhārāṇī, the greatest of all devotees.

TEXT 5

tvaṁ deha-tantraḥ praśamāya pāpmanāṁ

nideśa-bhājāṁ ca vibho vibhūtaye

yathāvatārās tava sūkarādayas

tathāyam apy ātma-pathopalabdhaye

SYNONYMS

tvam-You; deha-this body; tantraḥ-have assumed; praśamāya-for the diminution; pāpmanām-of sinful activities; nideśa-bhājām-of instructions in devotion; ca-and; vibho-O my Lord; vibhūtaye-for the expansion; yathā-as; avatārāḥ-incarnations; tava-Your; sūkara-ādayaḥ-the boar and other forms; tathā-so; ayam-this incarnation of Kapila; api-surely; ātma-patha-the path of self-realization; upalabdhaye-in order to reveal.

My dear Lord, You have assumed this body in order to diminish the sinful activities of the fallen and to enrich their knowledge in devotion and liberation. Since these sinful people are dependent on Your direction, by Your own will You assume incarnations as a boar and as other forms. Similarly, You have appeared in order to distribute transcendental knowledge to Your dependents.

In the previous verses, the general transcendental qualifications of the Supreme Personality of Godhead were described. Now the specific purpose of the Lord's appearance is also described. By His different energies He bestows different kinds of bodies upon the living entities, who are conditioned by their propensity to lord it over material nature, but in course of time these living entities become so degraded that they need enlightenment. It is stated in Bhagavad-gītā that whenever there are discrepancies in the discharge of the real purpose of this material existence, the Lord appears as an incarnation. The Lord's form as Kapila directs the fallen souls and enriches them with knowledge and devotion so that they may go back to Godhead. There are many incarnations of the Supreme Personality of Godhead, like those of the boar, the fish, the tortoise and the half-man half-lion. Lord Kapiladeva is also one of the incarnations of Godhead. It is accepted herein that Lord Kapiladeva appeared on the surface of the earth to give transcendental knowledge to the misguided conditioned souls.

TEXT 6

yan-nāmadheya-śravaṇānukīrtanād

yat-prahvaṇād yat-smaraṇād api kvacit

śvādo 'pi sadyaḥ savanāya kalpate

kutaḥ punas te bhagavan nu darśanāt

SYNONYMS

yat-of whom (the Supreme Personality of Godhead); nāmadheya-the name; śravaṇa-hearing; anukīrtanāt-by chanting; yat-to whom; prahvaṇāt-by offering obeisances; yat-whom; smaraṇāt-by remembering; api-even; kvacit-at any time; śva-adaḥ-a dog-eater; api-even; sadyaḥ-immediately; savanāya-for performing Vedic sacrifices; kalpate-becomes eligible; kutaḥ-what to speak of; punaḥ-again; te-You; bhagavan-O Supreme Personality of Godhead; nu-then; darśanāt-by seeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.

Herein the spiritual potency of chanting, hearing or remembering the holy name of the Supreme Lord is greatly stressed. Rūpa Gosvāmī has discussed the sequence of sinful activities of the conditioned soul, and he has established, in Bhakti-rasāmṛta-sindhu, that those who engage in devotional service become freed from the reactions of all sinful activities. This is also confirmed in Bhagavad-gītā. The Lord says that He takes charge of one who surrenders unto Him, and He makes him immune to all reactions to sinful activities. If by chanting the holy name of the Supreme Personality of Godhead one becomes so swiftly cleared of all reactions to sinful activities, then what is to be said of those persons who see Him face to face?

Another consideration here is that persons who are purified by the process of chanting and hearing become immediately eligible to perform Vedic sacrifices. Generally, only a person who is born in a family of brāhmaṇas, who has been reformed by the ten kinds of purificatory processes and who is learned in Vedic literature is allowed to perform the Vedic sacrifices. But here the word sadyaḥ, "immediately," is used, and Śrīdhara Svāmī also remarks that one can immediately become eligible to perform Vedic sacrifices. A person born in a family of the low caste which is accustomed to eat dogs is so positioned due to his past sinful activities, but by chanting or hearing once in pureness, or in an offenseless manner, he is immediately relieved of the sinful reaction. Not only is he relieved of the sinful reaction, but he immediately achieves the result of all purificatory processes. Taking birth in the family of a brāhmaṇa is certainly due to pious activities in one's past life. But still a child who is born in a family of a brāhmaṇa depends for his further reformation upon initiation into acceptance of a sacred thread and many other reformatory processes. But a person who chants the holy name of the Lord, even if born in a family of caṇḍālas, dog-eaters, does not need reformation. Simply by chanting Hare Kṛṣṇa, he immediately becomes purified and becomes as good as the most learned brāhmaṇa.

Śrīdhara Svāmī especially remarks in this connection, anena pūjyatvaṁ lakṣyate. Some caste brāhmaṇas remark that by chanting Hare Kṛṣṇa, purification begins. Of course, that depends on the individual process of chanting, but this remark of Śrīdhara Svāmī's is completely applicable if one chants the holy name of the Lord without offense, for he immediately becomes more than a brāhmaṇa. As Śrīdhara Svāmī says, pūjyatvam: he immediately becomes as respectable as a most learned brāhmaṇa and can be allowed to perform Vedic sacrifices. If simply by chanting the holy name of the Lord one becomes sanctified instantly, then what can be said of those persons who see the Supreme Lord face to face and who understand the descent of the Lord, as Devahūti understands Kapiladeva.

Usually, initiation depends on the bona fide spiritual master, who directs the disciple. If he sees that a disciple has become competent and purified by the process of chanting, he offers the sacred thread to the disciple just so that he will be recognized as one-hundred-percent equal with a brāhmaṇa. This is also confirmed in the Hari-bhakti-vilāsa by Śrī Sanātana Gosvāmī: "As a base metal like bell metal can be changed into gold by a chemical process, any person can similarly be changed into a brāhmaṇa by dīkṣā-vidhāna, the initiation process".

It is sometimes remarked that by the chanting process one begins to purify himself and can take birth in his next life in a brāhmaṇa family and then be reformed. But at this present moment, even those who are born in the best brāhmaṇa families are not reformed, nor is there any certainty that they are actually born of brāhmaṇa fathers. Formerly the garbhādhāna reformatory system was prevalent, but at the present moment there is no such garbhādhāna, or seed-giving ceremony. Under these circumstances, no one knows if a man is factually born of a brāhmaṇa father. Whether one has acquired the qualification of a brāhmaṇa depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brāhmaṇa by his own judgment. When one is accepted as a brāhmaṇa in the sacred thread ceremony under the pāñcarātrika system, then he is dvija, twice-born. That is confirmed by Sanātana Gosvāmī: dvijatvaṁ jāyate. By the process of initiation by the spiritual master, a person is accepted as a brāhmaṇa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiṣṇava, which means that the brahminical qualification is already acquired.

TEXT 7

aho bata śva-paco 'to garīyān

yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā

brahmānūcur nāma gṛṇanti ye te

SYNONYMS

aho bata-oh, how glorious; śva-pacaḥ-a dog-eater; ataḥ-hence; garīyān-worshipable; yat-of whom; jihvā-agre-on the tip of the tongue; vartate-is; nāma-the holy name; tubhyam-unto You; tepuḥ tapaḥ-practiced austerities; te-they; juhuvuḥ-executed fire sacrifices; sasnuḥ-took bath in the sacred rivers; āryāḥ-Āryans; brahma anūcuḥ-studied the Vedas; nāma-the holy name; gṛṇanti-accept; ye-they who; te-Your.

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.

As it is stated in the previous verse, a person who has once offenselessly chanted the holy name of God becomes immediately eligible to perform Vedic sacrifices. One should not be astonished by this statement of Śrīmad-Bhāgavatam. One should not disbelieve or think, "How by chanting the holy name of the Lord can one become a holy man to be compared to the most elevated brāhmaṇa?" To eradicate such doubts in the minds of unbelievers, this verse affirms that the stage of chanting of the holy name of the Lord is not sudden, but that the chanters have already performed all kinds of Vedic rituals and sacrifices. It is not very astounding, for no one in this life can chant the holy name of the Lord unless he has passed all lower stages, such as performing the Vedic ritualistic sacrifices, studying the Vedas and practicing good behavior like that of the Āryans. All this must first have been done. Just as a student in a law class is to be understood to have already graduated from general education, anyone who is engaged in the chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-must have already passed all lower stages. It is said that those who simply chant the holy name with the tip of the tongue are glorious. One does not even have to chant the holy name and understand the whole procedure, namely the offensive stage, offenseless stage and pure stage; if the holy name is sounded on the tip of the tongue, that is also sufficient. It is said herein that nāma, a singular number, one name, Kṛṣṇa or Rāma, is sufficient. It is not that one has to chant all the holy names of the Lord. The holy names of the Lord are innumerable, and one does not have to chant all the names to prove that he has already undergone all the processes of Vedic ritualistic ceremonies. If one chants once only, it is to be understood that he has already passed all the examinations, not to speak of those who are chanting always, twenty-four hours a day. It is specifically said here, tubhyam: "unto You only." One must chant God's name, not, as the Māyāvādī philosophers say, any name, such as a demigod's name or the names of God's energies. Only the holy name of the Supreme Lord will be effective. Anyone who compares the holy name of the Supreme Lord to the names of the demigods is called pāṣaṇḍī, or an offender.

The holy name has to be chanted to please the Supreme Lord, and not for any sense gratification or professional purpose. If this pure mentality is there, then even though a person is born of a low family, such as a dog-eater's, he is so glorious that not only has he purified himself, but he is quite competent to deliver others. He is competent to speak on the importance of the transcendental name, just as Ṭhākura Haridāsa did. He was apparently born in a family of Muhammadans, but because he was chanting the holy name of the Supreme Lord offenselessly, Lord Caitanya empowered him to become the authority, or ācārya, of spreading the name. It did not matter that he was born in a family which was not following the Vedic rules and regulations. Caitanya Mahāprabhu and Advaita Prabhu accepted him as an authority because he was offenselessly chanting the name of the Lord. Authorities like Advaita Prabhu and Lord Caitanya immediately accepted that he had already performed all kinds of austerities, studied the Vedas and performed all sacrifices. That is automatically understood. There is a hereditary class of brāhmaṇas called the smārta-brāhmaṇas, however, who are of the opinion that even if such persons who are chanting the holy name of the Lord are accepted as purified, they still have to perform the Vedic rites or await their next birth in a family of brāhmaṇas so that they can perform the Vedic rituals. But actually that is not the case. Such a man does not need to wait for the next birth to become purified. He is at once purified. It is understood that he has already performed all sorts of rites. It is the so-called brāhmaṇas who actually have to undergo different kinds of austerities before reaching that point of purification. There are many other Vedic performances which are not described here. All such Vedic rituals have been already performed by the chanters of the holy name.

The word juhuvuḥ means that the chanters of the holy name have already performed all kinds of sacrifices. Sasnuḥ means that they have already traveled to all the holy places of pilgrimage and taken part in purificatory activities at those places. They are called āryāḥ because they have already finished all these requirements, and therefore they must be among the Āryans or those who have qualified themselves to become Āryans. "Āryan" refers to those who are civilized, whose manners are regulated according to the Vedic rituals. Any devotee who is chanting the holy name of the Lord is the best kind of Āryan. Unless one studies the Vedas, one cannot become an Āryan, but it is automatically understood that the chanters have already studied all the Vedic literature. The specific word used here is anūcuḥ, which means that because they have already completed all those recommended acts, they have become qualified to be spiritual masters.

The very word gṛṇanti, which is used in this verse, means to be already established in the perfectional stage of ritualistic performances. If one is seated on the bench of a high court and is giving judgment on cases, it means that he has already passed all legal exams and is better than those who are engaged in the study of law or those expecting to study law in the future. In a similar way, persons who are chanting the holy name are transcendental to those who are factually performing the Vedic rituals and those who expect to be qualified (or, in other words, those who are born in families of brāhmaṇas but have not yet undergone the reformatory processes and who therefore expect to study the Vedic rituals and perform the sacrifices in the future).

There are many Vedic statements in different places saying that anyone who chants the holy name of the Lord becomes immediately freed from conditional life and that anyone who hears the holy name of the Lord, even though born of a family of dog-eaters, also becomes liberated from the clutches of material entanglement.

TEXT 8

taṁ tvām ahaṁ brahma paraṁ pumāṁsaṁ

pratyak-srotasy ātmani saṁvibhāvyam

sva-tejasā dhvasta-guṇa-pravāhaṁ

vande viṣṇuṁ kapilaṁ veda-garbham

SYNONYMS

tam-unto Him; tvām-You; aham-I; brahma-Brahman; param-supreme; pumāṁsam-the Supreme Personality of Godhead; pratyak-srotasi-turned inwards; ātmani-in the mind; saṁvibhāvyam-meditated upon, perceived; sva-tejasā-by Your own potency; dhvasta-vanished; guṇa-pravāham-the influence of the modes of material nature; vande-I offer obeisances; viṣṇum-unto Lord Viṣṇu; kapilam-named Kapila; veda-garbham-the repository of the Vedas.

I believe, my Lord, that You are Lord Viṣṇu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature. At the time of dissolution, all the Vedas are sustained in You only.

Devahūti, the mother of Kapila, instead of prolonging her prayers, summarized that Lord Kapila was none other than Viṣṇu and that since she was a woman it was not possible for her to worship Him properly simply by prayer. It was her intention that the Lord be satisfied. The word pratyak is significant. In yogic practice, the eight divisions are yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. pratyāhāra means to wind up the activities of the senses. The level of realization of the Supreme Lord evidenced by Devahūti is possible when one is able to withdraw the senses from material activities. When one is engaged in devotional service, there is no scope for his senses to be engaged otherwise. In such full Kṛṣṇa consciousness, one can understand the Supreme Lord as He is.

TEXT 9

maitreya uvāca

īḍito bhagavān evaṁ

kapilākhyaḥ paraḥ pumān

vācāviklavayety āha

mātaraṁ mātṛ-vatsalaḥ

SYNONYMS

maitreyaḥ uvāca-Maitreya said; īḍitaḥ-praised; bhagavān-the Supreme Personality of Godhead; evam-thus; kapila-ākhyaḥ-named Kapila; paraḥ-supreme; pumān-person; vācā-with words; aviklavayā-grave; iti-thus; āha-replied; mātaram-to His mother; mātṛ-vatsalaḥ-very affectionate to His mother.

Thus the Supreme Personality of Godhead Kapila, satisfied by the words of His mother, towards whom He was very affectionate, replied with gravity.

Since the Lord is all-perfect, His exhibition of affection for His mother was also complete. After hearing the words of His mother, He most respectfully, with due gravity and good manners, replied.

TEXT 10

kapila uvāca

mārgeṇānena mātas te

susevyenoditena me

āsthitena parāṁ kāṣṭhām

acirād avarotsyasi

SYNONYMS

kapilaḥ uvāca-Lord Kapila said; mārgeṇa-by the path; anena-this; mātaḥ-My dear mother; te-for you; su-sevyena-very easy to execute; uditena-instructed; me-by Me; āsthitena-being performed; parām-supreme; kāṣṭhām-goal; acirāt-very soon; avarotsyasi-you will attain.

The Personality of Godhead said: My dear mother, the path of self-realization which I have already instructed to you is very easy. You can execute this system without difficulty, and by following it you shall very soon be liberated, even within your present body.

Devotional service is so perfect that simply by following the rules and regulations and executing them under the direction of the spiritual master, one is liberated, as it is said herein, from the clutches of māyā, even in this body. In other yogic processes, or in empiric philosophical speculation, one is never certain whether or not he is at the perfectional stage. But in the discharge of devotional service, if one has unflinching faith in the instruction of the bona fide spiritual master and follows the rules and regulations, he is sure to be liberated, even within this present body. Śrīla Rūpa Gosvāmī, in the Bhakti-rasāmṛta-sindhu, has also confirmed this. Īhā yasya harer dāsye: regardless of where he is situated, anyone whose only aim is to serve the Supreme Lord under the direction of the spiritual master is called jīvan-mukta, or one who is liberated even with his material body. Sometimes doubts arise in the minds of neophytes about whether or not the spiritual master is liberated, and sometimes neophytes are doubtful about the bodily affairs of the spiritual master. The point of liberation, however, is not to see the bodily symptoms of the spiritual master. One has to see the spiritual symptoms of the spiritual master. Jīvan-mukta means that even though one is in the material body (there are still some material necessities, since the body is material), because one is fully situated in the service of the Lord, he should be understood to be liberated.

Liberation entails being situated in one's own position. That is the definition in the Śrīmad-Bhāgavatam: muktir. .. svarūpeṇa vyavasthitiḥ. The svarūpa, or actual identity of the living entity, is described by Lord Caitanya. Jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': [Cc. Madhya 20.108] the real identity of the living entity is that he is eternally a servitor of the Supreme Lord. If someone is one-hundred-percent engaged in the service of the Lord, he is to be understood as liberated. One must understand whether or not he is liberated by his activities in devotional service, not by other symptoms.

TEXT 11

śraddhatsvaitan mataṁ mahyaṁ

juṣṭaṁ yad brahma-vādibhiḥ

yena mām abhayaṁ yāyā

mṛtyum ṛcchanty atad-vidaḥ

SYNONYMS

śraddhatsva-you may rest assured; etat-about this; matam-instruction; mahyam-My; juṣṭam-followed; yat-which; brahma-vādibhiḥ-by transcendentalists; yena-by which; mām-unto Me; abhayam-without fear; yāyāḥ-you shall reach; mṛtyum-death; ṛcchanti-attain; a-tat-vidaḥ-persons who are not conversant with this.

My dear mother, those who are actually transcendentalists certainly follow My instructions, as I have given them to you. You may rest assured that if you traverse this path of self-realization perfectly, surely you shall be freed from fearful material contamination and shall ultimately reach Me. Mother, persons who are not conversant with this method of devotional service certainly cannot get out of the cycle of birth and death.

Material existence is full of anxiety, and therefore it is fearful. One who gets out of this material existence automatically becomes free from all anxieties and fear. One who follows the path of devotional service enunciated by Lord Kapila is very easily liberated.

TEXT 12

maitreya uvāca

iti pradarśya bhagavān

satīṁ tām ātmano gatim

sva-mātrā brahma-vādinyā

kapilo 'numato yayau

SYNONYMS

maitreyaḥ uvāca-Maitreya said; iti-thus; pradarśya-after instructing; bhagavān-the Supreme Personality of Godhead; satīm-venerable; tām-that; ātmanaḥ-of self-realization; gatim-path; sva-mātrā-from His mother; brahma-vādinyā-self-realized; kapilaḥ-Lord Kapila; anumataḥ-took permission; yayau-left.

Śrī Maitreya said: The Supreme Personality of Godhead Kapila, after instructing His beloved mother, took permission from her and left His home, His mission having been fulfilled.

The mission of the appearance of the Supreme Personality of Godhead in the form of Kapila was to distribute the transcendental knowledge of Sāṅkhya philosophy, which is full of devotional service. Having imparted that knowledge to His mother-and, through His mother, to the world-Kapiladeva had no more need to stay at home, so He took permission from His mother and left. Apparently He left home for spiritual realization, although He had nothing to realize spiritually because He Himself is the person to be spiritually realized. Therefore this is an example set by the Supreme Personality of Godhead while acting like an ordinary human being so that others might learn from Him. He could, of course, have stayed with His mother, but He indicated that there was no need to stay with the family. It is best to remain alone as a brahmacārī, sannyāsī or vānaprastha and cultivate Kṛṣṇa consciousness throughout one's whole life. Those who are unable to remain alone are given license to live in household life with wife and children, not for sense gratification but for cultivation of Kṛṣṇa consciousness.

TEXT 13

sā cāpi tanayoktena

yogādeśena yoga-yuk

tasminn āśrama āpīḍe

sarasvatyāḥ samāhitā

SYNONYMS

sā-she; ca-and; api-also; tanaya-by her son; uktena-spoken; yoga-ādeśena-by the instruction on yoga; yoga-yuk-engaged in bhakti-yoga; tasmin-in that; āśrame-hermitage; āpīḍe-the flower crown; sarasvatyāḥ-of the Sarasvatī; samāhitā-fixed in samādhi.

As instructed by her son, Devahūti also began to practice bhakti-yoga in that very āśrama. She practiced samādhi in the house of Kardama Muni, which was so beautifully decorated with flowers that it was considered the flower crown of the River Sarasvatī.

Devahūti did not leave her house, because it is never recommended for a woman to leave her home. She is dependent. The very example of Devahūti was that when she was not married, she was under the care of her father, Svāyambhuva Manu, and then Svāyambhuva Manu gave her to Kardama Muni in charity. She was under the care of her husband in her youth, and then her son, Kapila Muni, was born. As soon as her son grew up, her husband left home, and similarly the son, after discharging His duty towards His mother, also left. She could also have left home, but she did not. Rather, she remained at home and began to practice bhakti-yoga as it was instructed by her great son, Kapila Muni, and because of her practice of bhakti-yoga, the entire home became just like a flower crown on the River Sarasvatī.

TEXT 14

abhīkṣṇāvagāha-kapiśān

jaṭilān kuṭilālakān

ātmānaṁ cogra-tapasā

bibhratī cīriṇaṁ kṛśam

SYNONYMS

abhīkṣṇa-again and again; avagāha-by bathing; kapiśān-gray; jaṭilān-matted; kuṭila-curled; alakān-hair; ātmānam-her body; ca-and; ugra-tapasā-by severe austerities; bibhratī-became; cīriṇam-clothed in rags; kṛśam-thin.

She began to bathe three times daily, and thus her curling black hair gradually became gray. Due to austerity, her body gradually became thin, and she wore old garments.

It is the practice of the yogī, brahmacārī, vānaprastha and sannyāsī to bathe at least three times daily-early in the morning, during noontime and in the evening. These principles are strictly followed even by some gṛhasthas, especially brāhmaṇas, who are elevated in spiritual consciousness. Devahūti was a king's daughter and almost a king's wife also. Although Kardama Muni was not a king, by his yogic mystic power he accommodated Devahūti very comfortably in a nice palace with maidservants and all opulence. But since she had learned austerity even in the presence of her husband, there was no difficulty for her to be austere. Still, because her body underwent severe austerity after the departure of her husband and son, she became thin. To be too fat is not very good for spiritually advanced life. Rather, one should reduce because if one becomes fat it is an impediment to progress in spiritual understanding. One should be careful not to eat too much, sleep too much or remain in a comfortable position. Voluntarily accepting some penances and difficulties, one should take less food and less sleep. These are the procedures for practicing any kind of yoga, whether bhakti-yoga, jñāna-yoga or haṭha-yoga.

TEXT 15

prajāpateḥ kardamasya

tapo-yoga-vijṛmbhitam

sva-gārhasthyam anaupamyaṁ

prārthyaṁ vaimānikair api

SYNONYMS

prajā-pateḥ-of the progenitor of mankind; kardamasya-Kardama Muni; tapaḥ-by austerity; yoga-by yoga; vijṛmbhitam-developed; sva-gārhasthyam-his home and household paraphernalia; anaupamyam-unequaled; prārthyam-enviable; vaimānikaiḥ-by the denizens of heaven; api-even.

The home and household paraphernalia of Kardama, who was one of the Prajāpatis, was developed in such a way, by dint of his mystic powers of austerity and yoga, that his opulence was sometimes envied by those who travel in outer space in airplanes.

The statement in this verse that Kardama Muni's household affairs were envied even by persons who travel in outer space refers to the denizens of heaven. Their airships are not like those we have invented in the modern age, which fly only from one country to another; their airplanes were capable of going from one planet to another. There are many such statements in the Śrīmad-Bhāgavatam from which we can understand that there were facilities to travel from one planet to another, especially in the higher planetary system, and who can say that they are not still traveling? The speed of our airplanes and space vehicles is very limited, but, as we have already studied, Kardama Muni traveled in outer space in an airplane which was like a city, and he journeyed to see all the different heavenly planets. That was not an ordinary airplane, nor was it ordinary space travel. Because Kardama Muni was such a powerful mystic yogī, his opulence was envied by the denizens of heaven.

TEXT 16

payaḥ-phena-nibhāḥ śayyā

dāntā rukma-paricchadāḥ

āsanāni ca haimāni

susparśāstaraṇāni ca

SYNONYMS

payaḥ-of milk; phena-the foam; nibhāḥ-resembling; śayyāḥ-beds; dāntāḥ-made of ivory; rukma-golden; paricchadāḥ-with covers; āsanāni-chairs and benches; ca-and; haimāni-made of gold; su-sparśa-soft to the touch; āstaraṇāni-cushions; ca-and.

The opulence of the household of Kardama Muni is described herein. The bedsheets and mattresses were all as white as the foam of milk, the chairs and benches were made of ivory and were covered by cloths of lace with golden filigree, and the couches were made of gold and had very soft pillows.

TEXT 17

svaccha-sphaṭika-kuḍyeṣu

mahā-mārakateṣu ca

ratna-pradīpā ābhānti

lalanā ratna-saṁyutāḥ

SYNONYMS

svaccha-pure; sphaṭika-marble; kuḍyeṣu-on the walls; mahā-mārakateṣu-decorated with valuable emeralds; ca-and; ratna-pradīpāḥ-jewel lamps; ābhānti-shine; lalanāḥ-women; ratna-with jewelry; saṁyutāḥ-decorated.

The walls of the house were made of first-class marble, decorated with valuable jewels. There was no need of light, for the household was illuminated by the rays of these jewels. The female members of the household were all amply decorated with jewelry.

It is understood from this statement that the opulences of household life were exhibited in valuable jewels, ivory, first-class marble, and furniture made of gold and jewels. The clothes are also mentioned as being decorated with golden filigree. Everything actually had some value. It was not like the furniture of the present day, which is cast in valueless plastic or base metal. The way of Vedic civilization is that whatever was used in household affairs had to be valuable. In case of need, such items of value could be exchanged immediately. Thus one's broken and unwanted furniture and paraphernalia would never be without value. This system is still followed by Indians in household affairs. They keep metal utensils and golden ornaments or silver plates and valuable silk garments with gold embroidery, and in case of need, they can have some money in exchange immediately. There are exchanges for the moneylenders and the householders.

TEXT 18

gṛhodyānaṁ kusumitai

ramyaṁ bahv-amara-drumaiḥ

kūjad-vihaṅga-mithunaṁ

gāyan-matta-madhuvratam

SYNONYMS

gṛha-udyānam-the household garden; kusumitaiḥ-with flowers and fruits; ramyam-beautiful; bahu-amara-drumaiḥ-with many celestial trees; kūjat-singing; vihaṅga-of birds; mithunam-with pairs; gāyat-humming; matta-intoxicated; madhu-vratam-with bees.

The compound of the main household was surrounded by beautiful gardens, with sweet, fragrant flowers and many trees which produced fresh fruit and were tall and beautiful. The attraction of such gardens was that singing birds would sit on the trees, and their chanting voices, as well as the humming sound of the bees, made the whole atmosphere as pleasing as possible.

TEXT 19

yatra praviṣṭam ātmānaṁ

vibudhānucarā jaguḥ

vāpyām utpala-gandhinyāṁ

kardamenopalālitam

SYNONYMS

yatra-where; praviṣṭam-entered; ātmānam-unto her; vibudha-anucarāḥ-the associates of the denizens of heaven; jaguḥ-sang; vāpyām-in the pond; utpala-of lotuses; gandhinyām-with the fragrance; kardamena-by Kardama; upalālitam-treated with great care.

When Devahūti would enter that lovely garden to take her bath in the pond filled with lotus flowers, the associates of the denizens of heaven, the Gandharvas, would sing about Kardama's glorious household life. Her great husband, Kardama, gave her all protection at all times.

The ideal husband-and-wife relationship is very nicely described in this statement. Kardama Muni gave Devahūti all sorts of comforts in his duty as a husband, but he was not at all attached to his wife. As soon as his son, Kapiladeva, was grown up, Kardama at once left all family connection. Similarly, Devahūti was the daughter of a great king, Svāyambhuva Manu, and was qualified and beautiful, but she was completely dependent on the protection of her husband. According to Manu, women, the fair sex, should not have independence at any stage of life. In childhood a woman must be under the protection of the parents, in youth she must be under the protection of the husband, and in old age she must be under the protection of the grown children. Devahūti demonstrated all these statements of the Manu-saṁhitā in her life: as a child she was dependent on her father, later she was dependent on her husband, in spite of her opulence, and she was later on dependent on her son, Kapiladeva.

TEXT 20

hitvā tad īpsitatamam

apy ākhaṇḍala-yoṣitām

kiñcic cakāra vadanaṁ

putra-viśleṣaṇāturā

SYNONYMS

hitvā-having given up; tat-that household; īpsita-tamam-most desirable; api-even; ākhaṇḍala-yoṣitām-by the wives of Lord Indra; kiñcit cakāra vadanam-she wore a sorry look on her face; putra-viśleṣaṇa-by separation from her son; āturā-afflicted.

Although her position was unique from all points of view, saintly Devahūti, in spite of all her possessions, which were envied even by the ladies of the heavenly planets, gave up all such comforts. She was only sorry that her great son was separated from her.

Devahūti was not at all sorry at giving up her material comforts, but she was very much aggrieved at the separation of her son. It may be questioned here that if Devahūti was not at all sorry to give up the material comforts of life, then why was she sorry about losing her son? Why was she so attached to her son? The answer is explained in the next verse. He was not an ordinary son. Her son was the Supreme Personality of Godhead. One can give up material attachment, therefore, only when one has attachment for the Supreme Person. This is explained in Bhagavad-gītā. Paraṁ dṛṣṭvā nivartate. Only when one actually has some taste for spiritual existence can he be reluctant to follow the materialistic way of life.

TEXT 21

vanaṁ pravrajite patyāv

apatya-virahāturā

jñāta-tattvāpy abhūn naṣṭe

vatse gaur iva vatsalā

SYNONYMS

vanam-to the forest; pravrajite patyau-when her husband left home; apatya-viraha-by separation from her son; āturā-very sorry; jñāta-tattvā-knowing the truth; api-although; abhūt-she became; naṣṭe vatse-when her calf is lost; gauḥ-a cow; iva-like; vatsalā-affectionate.

Devahūti's husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home. Although she knew all the truths of life and death, and although her heart was cleansed of all dirt, she was very aggrieved at the loss of her son, just as a cow is affected when her calf dies.

A woman whose husband is away from home or has taken the renounced order of life should not be very sorry, because she still has the presence of her husband's representative, her son. It is said in the Vedic scriptures, ātmaiva putro jāyate: the husband's body is represented by the son. Strictly speaking, a woman is never widowed if she has a grown son. Devahūti was not very much affected while Kapila Muni was there, but upon His departure she was very afflicted. She grieved not because of her worldly relationship with Kardama Muni but because of her sincere love for the Personality of Godhead.

The example given here is that Devahūti became just like a cow who has lost her calf. A cow bereft of her calf cries day and night. Similarly, Devahūti was aggrieved, and she always cried and requested her friends and relatives, "Please bring my son home so that I may live. Otherwise, I shall die." This intense affection for the Supreme Personality of Godhead, although manifested as affection for one's son, is spiritually beneficial. Attachment for a material son obliges one to remain in material existence, but the same attachment, when transferred to the Supreme Lord, brings one elevation to the spiritual world in the association of the Lord.

Every woman can qualify herself as much as Devahūti and then can also have the Supreme Godhead as her son. If the Supreme Personality of Godhead can appear as the son of Devahūti, He can also appear as the son of any other woman, provided that woman is qualified. If one gets the Supreme Lord as a son, one can have the benefit of bringing up a nice son in this world and at the same time get promotion to the spiritual world to become the face-to-face associate of the Personality of Godhead.

TEXT 22

tam eva dhyāyatī devam

apatyaṁ kapilaṁ harim

babhūvācirato vatsa

niḥspṛhā tādṛśe gṛhe

SYNONYMS

tam-upon Him; eva-certainly; dhyāyatī-meditating; devam-divine; apatyam-son; kapilam-Lord Kapila; harim-the Supreme Personality of Godhead; babhūva-became; acirataḥ-very soon; vatsa-O dear Vidura; niḥspṛhā-unattached; tādṛśe gṛhe-to such a home.

O Vidura, thus always meditating upon her son, the Supreme Personality of Godhead Kapiladeva, she very soon became unattached to her nicely decorated home.

Here is a practical example of how one can elevate oneself in spiritual advancement by Kṛṣṇa consciousness. Kapiladeva is Kṛṣṇa, and He appeared as the son of Devahūti. After Kapiladeva left home, Devahūti was absorbed in thought of Him, and thus she was always Kṛṣṇa conscious. Her constant situation in Kṛṣṇa consciousness enabled her to be detached from hearth and home.

Unless we are able to transfer our attachment to the Supreme Personality of Godhead, there is no possibility of becoming freed from material attachment. The Śrīmad-Bhāgavatam, therefore, confirms that it is not possible for one to become liberated by cultivation of empiric philosophical speculation. Simply knowing that one is not matter but spirit soul, or Brahman, does not purify one's intelligence. Even if the impersonalist reaches the highest platform of spiritual realization, he falls down again to material attachment because of not being situated in the transcendental loving service of the Supreme Lord.

The devotees adopt the devotional process, hearing about the Supreme Lord's pastimes and glorifying His activities and thereby always remembering His beautiful eternal form. By rendering service, becoming His friend or His servant and offering Him everything that one possesses, one is able to enter into the kingdom of God. As it is said in Bhagavad-gītā, tato māṁ tattvato jñātvā: after discharging pure devotional service, one can understand the Supreme Personality of Godhead in fact, and thus one becomes eligible to enter into His association in one of the spiritual planets.

TEXT 23

dhyāyatī bhagavad-rūpaṁ

yad āha dhyāna-gocaram

sutaḥ prasanna-vadanaṁ

samasta-vyasta-cintayā

SYNONYMS

dhyāyatī-meditating; bhagavat-rūpam-upon the form of the Supreme Personality of Godhead; yat-which; āha-He instructed; dhyāna-gocaram-the object of meditation; sutaḥ-her son; prasanna-vadanam-with a smiling face; samasta-on the whole; vyasta-on the parts; cintayā-with her mind.

Thereafter, having heard with great eagerness and in all detail from her son, Kapiladeva, the eternally smiling Personality of Godhead, Devahūti began to meditate constantly upon the Viṣṇu form of the Supreme Lord.

TEXTS 24–25

bhakti-pravāha-yogena

vairāgyeṇa balīyasā

yuktānuṣṭhāna-jātena

jñānena brahma-hetunā

viśuddhena tadātmānam

ātmanā viśvato-mukham

svānubhūtyā tirobhūta-

māyā-guṇa-viśeṣaṇam

SYNONYMS

bhakti-pravāha-yogena-by continuous engagement in devotional service; vairāgyeṇa-by renunciation; balīyasā-very strong; yukta-anuṣṭhāna-by proper performance of duties; jātena-produced; jñānena-by knowledge; brahma-hetunā-due to realization of the Absolute Truth; viśuddhena-by purification; tadā-then; ātmānam-Supreme Personality of Godhead; ātmanā-with the mind; viśvataḥ-mukham-whose face is turned everywhere; sva-anubhūtyā-by self-realization; tiraḥ-bhūta-disappeared; māyā-guṇa-of the modes of material nature; viśeṣaṇam-distinctions.

She did so with serious engagement in devotional service. Because she was strong in renunciation, she accepted only the necessities of the body. She became situated in knowledge due to realization of the Absolute Truth, her heart became purified, she became fully absorbed in meditation upon the Supreme Personality of Godhead, and all misgivings due to the modes of material nature disappeared.

TEXT 26

brahmaṇy avasthita-matir

bhagavaty ātma-saṁśraye

nivṛtta-jīvāpattitvāt

kṣīṇa-kleśāpta-nirvṛtiḥ

SYNONYMS

brahmaṇi-in Brahman; avasthita-situated; matiḥ-her mind; bhagavati-in the Supreme Personality of Godhead; ātma-saṁśraye-residing in all living entities; nivṛtta-freed; jīva-of the jīva soul; āpattitvāt-from the unfortunate condition; kṣīṇa-disappeared; kleśa-material pangs; āpta-attained; nirvṛtiḥ-transcendental bliss.

Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman. As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss.

The previous verse states that Devahūti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth. Similarly, when one seriously discusses the subject matter of the form, qualities, pastimes and entourage of the Supreme Personality of Godhead, he becomes situated in meditation on Him. If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized. The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead. If one is situated, therefore, in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman.

In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā [Bg. 18.54]. This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham [Bg. 14.27]: the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.

Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gītā, yuktāhāra-vihārasya. When one engages in devotional service in Kṛṣṇa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kṛṣṇa-prasāda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kṛṣṇa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.

The Sanskrit statement anartha-nivṛtti indicates that this body is unwanted. We are spirit soul, and there was never any need of this material body. But because we wanted to enjoy the material body, we have this body, through the material energy, under the direction of the Supreme Personality of Godhead. As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.

Sometimes in a dream we get a particular type of body with which to work in the dream. I may dream that I am flying in the sky or that I have gone into the forest or some unknown place. But as soon as I am awake I forget all these bodies. Similarly, when one is Kṛṣṇa conscious, fully devoted, he forgets all his changes of body. We are always changing bodies, beginning at birth from the womb of our mother. But when we are awakened to Kṛṣṇa consciousness, we forget all these bodies. The bodily necessities become secondary, for the primary necessity is the engagement of the soul in real, spiritual life. The activities of devotional service in full Kṛṣṇa consciousness are the cause of our being situated in transcendence. The words bhagavaty ātma-saṁśraye denote the Personality of Godhead as the Supreme Soul, or the soul of everyone. In Bhagavad-gītā Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: "I am the seed of all entities." By taking shelter of the Supreme Being by the process of devotional service, one becomes fully situated in the concept of the Personality of Godhead. As described by Kapila, mad-guṇa-śruti-mātreṇa: one who is fully Kṛṣṇa conscious, situated in the personality of Godhead, is immediately saturated with love of God as soon as he hears about the transcendental qualities of the Lord.

Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.

The real purpose of all processes of transcendental realization-jñāna-yoga, dhyāna-yoga or bhakti-yoga-is to arrive at the point of devotional service. If one endeavors simply to achieve knowledge of the Absolute Truth or the Supersoul but has no devotional service, he labors without gaining the real result. This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.

Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.

TEXT 27

nityārūḍha-samādhitvāt

parāvṛtta-guṇa-bhramā

na sasmāra tadātmānaṁ

svapne dṛṣṭam ivotthitaḥ

SYNONYMS

nitya-eternal; ārūḍha-situated in; samādhitvāt-from trance; parāvṛtta-freed from; guṇa-of the modes of material nature; bhramā-illusion; na sasmāra-she did not remember; tadā-then; ātmānam-her material body; svapne-in a dream; dṛṣṭam-seen; iva-just as; utthitaḥ-one who has arisen.

Situated in eternal trance and freed from illusion impelled by the modes of material nature, she forgot her material body, just as one forgets his different bodies in a dream.

A great Vaiṣṇava said that he who has no remembrance of his body is not bound to material existence. As long as we are conscious of our bodily existence, it is to be understood that we are living conditionally, under the three modes of material nature. When one forgets his bodily existence, his conditional, material life is over. This forgetfulness is actually possible when we engage our senses in the transcendental loving service of the Lord. In the conditional state, one engages his senses as a member of a family or as a member of a society or country. But when one forgets all such membership in material circumstances and realizes that he is an eternal servant of the Supreme Lord, that is actual forgetfulness of material existence.

This forgetfulness actually occurs when one renders service unto the Lord. A devotee no longer works with the body for sense gratification with family, society, country, humanity and so on. He simply works for the Supreme Personality of Godhead, Kṛṣṇa. That is perfect Kṛṣṇa consciousness.

A devotee always merges in transcendental happiness, and therefore he has no experience of material distresses. This transcendental happiness is called eternal bliss. According to the opinion of devotees, constant remembrance of the Supreme Lord is called samādhi, or trance. If one is constantly in trance, there is no possibility of his being attacked or even touched by the modes of material nature. As soon as one is freed from the contamination of the three material modes, he no longer has to take birth to transmigrate from one form to another in this material world.

TEXT 28

tad-dehaḥ parataḥ poṣo

'py akṛśaś cādhy-asambhavāt

babhau malair avacchannaḥ

sadhūma iva pāvakaḥ

SYNONYMS

tat-dehaḥ-her body; parataḥ-by others (the damsels created by Kardama); poṣaḥ-maintained; api-although; akṛśaḥ-not thin; ca-and; ādhi-anxiety; asambhavāt-from not occurring; babhau-shone; malaiḥ-by dust; avacchannaḥ-covered; sa-dhūmaḥ-surrounded with smoke; iva-like; pāvakaḥ-a fire.

Her body was being taken care of by the spiritual damsels created by her husband, Kardama, and since she had no mental anxiety at that time, her body did not become thin. She appeared just like a fire surrounded by smoke.

Because she was always in trance in transcendental bliss, the thought of the Personality of Godhead was always carefully fixed in her mind. She did not become thin, for she was taken care of by the celestial maidservants created by her husband. It is said, according to the Āyur-vedic medical science, that if one is free from anxieties he generally becomes fat. Devahūti, being situated in Kṛṣṇa consciousness, had no mental anxieties, and therefore her body did not become thin. It is customary in the renounced order of life that one should not take any service from a servant or maid, but Devahūti was being served by the celestial maidservants. This may appear to be against the spiritual concept of life, but just as fire is still beautiful even when surrounded by smoke, she looked completely pure although it seemed that she was living in a luxurious way.

TEXT 29

svāṅgaṁ tapo-yogamayaṁ

mukta-keśaṁ gatāmbaram

daiva-guptaṁ na bubudhe

vāsudeva-praviṣṭa-dhīḥ

SYNONYMS

sva-aṅgam-her body; tapaḥ-austerity; yoga-yoga practice; mayam-fully engaged in; mukta-loosened; keśam-her hair; gata-disarrayed; ambaram-her garments; daiva-by the Lord; guptam-protected; na-not; bubudhe-she was aware of; vāsudeva-in the Supreme Personality of Godhead; praviṣṭa-absorbed; dhīḥ-her thoughts.

Because she was always absorbed in the thought of the Supreme Personality of Godhead, she was not aware that her hair was sometimes loosened or her garments were disarrayed.

In this verse the word daiva-guptam, "protected by the Supreme Personality of Godhead," is very significant. Once one surrenders unto the service of the Supreme Lord, the Lord takes charge of the maintenance of the devotee's body, and there is no need of anxiety for its protection. It is said in the Second Chapter, Second Canto, of Śrīmad-Bhāgavatam that a fully surrendered soul has no anxiety about the maintenance of his body. The Supreme Lord takes care of the maintenance of innumerable species of bodies; therefore, one who fully engages in His service will not go unprotected by the Supreme Lord. Devahūti was naturally unmindful of the protection of her body, which was being taken care of by the Supreme Person.

TEXT 30

evaṁ sā kapiloktena

mārgeṇācirataḥ param

ātmānaṁ brahma-nirvāṇaṁ

bhagavantam avāpa ha

SYNONYMS

evam-thus; sā-she (Devahūti); kapila-by Kapila; uktena-instructed; mārgeṇa-by the path; acirataḥ-soon; param-supreme; ātmānam-Supersoul; brahma-Brahman; nirvāṇam-cessation of materialistic existence; bhagavantam-the Supreme Personality of Godhead; avāpa-she achieved; ha-certainly.

My dear Vidura, by following the principles instructed by Kapila, Devahūti soon became liberated from material bondage, and she achieved the Supreme Personality of Godhead, as Supersoul, without difficulty.

Three words have been used in this connection to describe the achievement of Devahūti: ātmānam, brahma-nirvāṇam and bhagavantam. These refer to the gradual process of discovery of the Absolute Truth, mentioned herein as the bhagavantam. The Supreme Personality of Godhead resides in various Vaikuṇṭha planets. Nirvāṇa means to extinguish the pangs of material existence. When one is able to enter into the spiritual kingdom or into spiritual realization, one is automatically freed from material pangs. That is called brahma-nirvāṇa. According to Vedic scripture, nirvāṇa means cessation of the materialistic way of life. Ātmānam means realization of the Supersoul within the heart. Ultimately, the highest perfection is realization of the Supreme Personality of Godhead. It is to be understood that Devahūti entered the planet which is called Kapila Vaikuṇṭha. There are innumerable Vaikuṇṭha planets predominated by the expansions of Viṣṇu. All the Vaikuṇṭha planets are known by a particular name of Viṣṇu. As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam [Bs 5.33]. Ananta means "innumerable." The Lord has innumerable expansions of His transcendental form, and according to the different positions of the symbolical representations in His four hands, He is known as Nārāyaṇa, Pradyumna, Aniruddha, Vāsudeva, etc. There is also a Vaikuṇṭha planet known as Kapila Vaikuṇṭha, to which Devahūti was promoted to meet Kapila and reside there eternally, enjoying the company of her transcendental son.

TEXT 31

tad vīrāsīt puṇyatamaṁ

kṣetraṁ trailokya-viśrutam

nāmnā siddha-padaṁ yatra

sā saṁsiddhim upeyuṣī

SYNONYMS

tat-that; vīra-O brave Vidura; āsīt-was; puṇya-tamam-most sacred; kṣetram-place; trai-lokya-in the three worlds; viśrutam-known; nāmnā-by the name; siddha-padam-Siddhapada; yatra-where; sā-she (Devahūti); saṁsiddhim-perfection; upeyuṣī-achieved.

The palace where Devahūti achieved her perfection, my dear Vidura, is understood to be a most sacred spot. It is known all over the three worlds as Siddhapada.

TEXT 32

tasyās tad yoga-vidhuta-

mārtyaṁ martyam abhūt sarit

srotasāṁ pravarā saumya

siddhidā siddha-sevitā

SYNONYMS

tasyāḥ-of Devahūti; tat-that; yoga-by yoga practice; vidhuta-relinquished; mārtyam-material elements; martyam-her mortal body; abhūt-became; sarit-a river; srotasām-of all rivers; pravarā-the foremost; saumya-O gentle Vidura; siddhi-dā-conferring perfection; siddha-by persons desiring perfection; sevitā-resorted to.

Dear Vidura, the material elements of her body have melted into water and are now a flowing river, which is the most sacred of all rivers. Anyone who bathes in that river also attains perfection, and therefore all persons who desire perfection go bathe there.

TEXT 33

kapilo 'pi mahā-yogī

bhagavān pitur āśramāt

mātaraṁ samanujñāpya

prāg-udīcīṁ diśaṁ yayau

SYNONYMS

kapilaḥ-Lord Kapila; api-surely; mahā-yogī-the great sage; bhagavān-the Supreme Personality of Godhead; pituḥ-of His father; āśramāt-from the hermitage; mātaram-from His mother; samanujñāpya-having asked permission; prāk-udīcīm-northeast; diśam-direction; yayau-He went.

My dear Vidura, the great sage Kapila, the Personality of Godhead, left His father's hermitage with the permission of His mother and went towards the northeast.

TEXT 34

siddha-cāraṇa-gandharvair

munibhiś cāpsaro-gaṇaiḥ

stūyamānaḥ samudreṇa

dattārhaṇa-niketanaḥ

SYNONYMS

siddha-by the Siddhas; cāraṇa-by the Cāraṇas; gandharvaiḥ-by the Gandharvas; munibhiḥ-by the munis; ca-and; apsaraḥ-gaṇaiḥ-by the Apsarās (damsels of the heavenly planets); stūyamānaḥ-being extolled; samudreṇa-by the ocean; datta-given; arhaṇa-oblations; niketanaḥ-place of residence.

While He was passing in the northern direction, all the celestial denizens known as Cāraṇas and Gandharvas, as well as the munis and the damsels of the heavenly planets, prayed and offered Him all respects. The ocean offered Him oblations and a place of residence.

It is understood that Kapila Muni first went towards the Himalayas and traced the course of the River Ganges, and He again came to the delta of the Ganges at the sea now known as the Bay of Bengal. The ocean gave Him residence at a place still known as Gaṅgā-sāgara, where the River Ganges meets the sea. That place is called Gaṅgā-sāgara-tīrtha, and even today people gather there to offer respects to Kapiladeva, the original author of the Sāṅkhya system of philosophy. Unfortunately, this Sāṅkhya system has been misrepresented by an imposter who is also named Kapila, but that other system of philosophy does not tally with anything described in the Sāṅkhya of Kapila in the Śrīmad-Bhāgavatam.

TEXT 35

āste yogaṁ samāsthāya

sāṅkhyācāryair abhiṣṭutaḥ

trayāṇām api lokānām

upaśāntyai samāhitaḥ

SYNONYMS

āste-He remains; yogam-yoga; samāsthāya-having practiced; sāṅkhya-of the Sāṅkhya philosophy; ācāryaiḥ-by the great teachers; abhiṣṭutaḥ-worshiped; trayāṇām-three; api-certainly; lokānām-of the worlds; upaśāntyai-for the deliverance; samāhitaḥ-fixed in trance.

Even now Kapila Muni is staying there in trance for the deliverance of the conditioned souls in the three worlds, and all the ācāryas, or great teachers, of the system of Sāṅkhya philosophy are worshiping Him.

TEXT 36

etan nigaditaṁ tāta

yat pṛṣṭo 'haṁ tavānagha

kapilasya ca saṁvādo

devahūtyāś ca pāvanaḥ

SYNONYMS

etat-this; nigaditam-spoken; tāta-O dear Vidura; yat-which; pṛṣṭaḥ-was asked; aham-I; tava-by you; anagha-O sinless Vidura; kapilasya-of Kapila; ca-and; saṁvādaḥ-conversation; devahūtyāḥ-of Devahūti; ca-and; pāvanaḥ-pure.

My dear son, since you have inquired from me, I have answered. O sinless one, the descriptions of Kapiladeva and His mother and their activities are the purest of all pure discourses.

TEXT 37

ya idam anuśṛṇoti yo 'bhidhatte

kapila-muner matam ātma-yoga-guhyam

bhagavati kṛta-dhīḥ suparṇa-ketāv

upalabhate bhagavat-padāravindam

SYNONYMS

yaḥ-whoever; idam-this; anuśṛṇoti-hears; yaḥ-whoever; abhidhatte-expounds; kapila-muneḥ-of the sage Kapila; matam-instructions; ātma-yoga-based on meditation on the Lord; guhyam-confidential; bhagavati-on the Supreme Personality of Godhead; kṛta-dhīḥ-having fixed his mind; suparṇa-ketau-who has a banner of Garuḍa; upalabhate-achieves; bhagavat-of the Supreme Lord; pada-aravindam-the lotus feet.

The description of the dealings of Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration becomes a devotee of the Supreme Personality of Godhead, who is carried by Garuḍa, and he thereafter enters into the abode of the Supreme Lord to engage in the transcendental loving service of the Lord.

The narration of Kapiladeva and His mother, Devahūti, is so perfect and transcendental that even if one only hears or reads this description, he achieves the highest perfectional goal of life, for he engages in the loving service of the lotus feet of the Supreme Personality of Godhead. There is no doubt that Devahūti, who had the Supreme Lord as her son and who followed the instructions of Kapiladeva so nicely, attained the highest perfection of human life.

Thus end the Bhaktivedanta purports of the Third Canto, Thirty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Activities of Kapila."

END OF THE THIRD CANTO

Author: Juan Manuel Ferrera Diaz

Created: 2025-01-15 Wed 00:31

Validate